A N A L E C T A INVESTIGATIONES
BIBLICA
SCIENTIFICAE
IN
RES
BIBLICAS
27A
THE NEW AND PALESTINIAN
TARGUM
TESTAMENT THE TO
THE
PENTATEUCH
ROMAE E PONTIFICIO INSTITUTO BIBLICO 1978
MARTIN M c N A M A R A , M.S C. PROFESSOR OF SACRED SCRIPTURE MILLTOWN INSTITUTE OF THEOLOGY AND PHILOSOPHY DUBLIN • IRELAND
THE
NEW
TESTAMENT
AND PALESTINIAN TO
THE
THE TARGUM
PENTATEUCH
SECOND PRINTING, WITH SUPPLEMENT CONTAINING ADDITIONS AND CORRECTIONS
ROME BIBLICAL INSTITUTE PRESS 1978
lura
editionis
et
versionis
reservantur
PRINTED IN ITALY
TIPOGRAPIA S. PIO X - VIA DEGI,I ETRUSCHI 7-9 ROMA
TO
MY
BROTHER
MICHAEL
FOREWORD
T h e t h e m e of t h e p r e s e n t dissertation w a s c h o s e n b a c k in 1 9 5 7 , a n d material for its c o m p o s i t i o n h a s b e e n c o l l e c t e d f r o m t h e n o n .
A certain
n u m b e r of studies o n t a r g u m i c m a t t e r s h a v e b e e n p r e s e n t e d t o t h e reading p u b l i c since t h e n .
W h e n t h e t i m e c a m e t o g i v e a final r e d a c t i o n t o t h e
material g a t h e r e d for t h e p r e s e n t w o r k it t r a n s p i r e d t h a t s o m e
earlier
scholars h a d already c o m e on s o m e of t h e parallels a n d c o n c l u s i o n s r e a c h e d in this thesis.
I n t h e c o u r s e of this w o r k w e p r e s e n t s u c h parallels u n d e r
t h e n a m e of t h e research w o r k e r w h o has first p u t his findings b e f o r e t h e public.
T h e r e are o t h e r o c c a s i o n s , h o w e v e r , w h e n w e f o u n d t h a t t a r g u m i c
t e x t s p u t f o r w a r d as parallels t o N T p a s s a g e s b y m o r e r e c e n t writers w e r e already p e r c e i v e d
by
earlier
students.
In t a r g u m i c studies this is b u t t o b e e x p e c t e d .
T h e field is a r e s t r i c t e d
o n e a n d t a r g u m i c parallels t o t h e N T c a n easily b e seen b y s t u d e n t s i n t e r ested in b o t h b o d i e s of literature.
T h e l a c k of t r a d i t i o n in t a r g u m i c s t u d i e s ,
c o u p l e d b y t h e a b s e n c e of a g o o d t a r g u m i c b i b l i o g r a p h y , e x p l a i n h o w later scholars c a n , at t i m e s , remain u n a w a r e of t h e findings of their p r e d e c e s s o r s . A desire t o o v e r c o m e , in s o m e little w a y , this l a c u n a has l e d u s t o c i t e t h e w o r k s of earlier writers as m u c h as p o s s i b l e .
R e g r e t t a b l y , it has b e e n p o s -
sible t o d o this far less t h a n w e w o u l d h a v e w i s h e d . W e w i s h here t o a c k n o w l e d g e t h e h e l p r e c e i v e d f r o m v a r i o u s q u a r t e r s in t h e p r o c e s s of c o l l e c t i n g material for a n d r e d a c t i n g t h e p r e s e n t w o r k . W e t h a n k t h e Biblical I n s t i t u t e f o r t h e f o u n d a t i o n it g a v e in b i b l i c a l studies and for the preparation that made the approach t o Aramaic texts possible. W e w i s h t o t h a n k it likewise f o r t h e use of its c o m p l e t e a n d i n v a l u a b l e library.
W e also desire t o r e c o r d o u r i n d e b t e d n e s s t o t h e a u t h o r i t i e s of
t h e L i b r a r y of t h e British M u s e u m a n d of t h e N a t i o n a l L i b r a r y a n d of T r i n i t y College L i b r a r y , D u b l i n .
T o our confrere, Dr. Alejandro DiEZ M A C H O
of t h e U n i v e r s i t y of B a r c e l o n a , w e o w e a d e b t of g r a t i t u d e f o r his a d v i c e a n d for p u t t i n g his fine c o l l e c t i o n of t a r g u m i c m a t e r i a l a t o u r d i s p o s a l during t h e S u m m e r of 1 9 6 3 . A v e r y special w o r d of t h a n k s m u s t g o t o F r . Stanislas L Y O N N E T S . J . , t h e d i r e c t o r of this dissertation.
I n his classes at t h e B i b l i c a l I n s t i t u t e VII
Foreword
VIII
h e t a u g h t w h a t t h e m o s t r e c e n t studies h a d t o s a y o n t h e T a r g u m s a n d t h e l i g h t w h i c h this n e g l e c t e d s o u r c e c a n t h r o w o n N e w T e s t a m e n t p r o blems.
I n t h e final r e d a c t i o n of this thesis h e p r o v e d himself a n interested,
accessible a n d helpful, b u t e x a c t i n g , m o d e r a t o r . q u a l i t y w e are especially grateful.
F o r this l a s t - m e n t i o n e d
W e r e it n o t f o r it t h e present w o r k w o u l d
b e m a r k e d l y inferior t o w h a t e v e r m e r i t i t m a y n o w h a v e . F i n a l l y , w e w i s h t o r e c o r d o u r t h a n k s t o o u r religious superiors, in p a r t i c u l a r t o t h e V e r y R e v . F r P . B R E E N , M . S . C , t h e present p r o v i n c i a l of t h e Irish P r o v i n c e , a n d t o his predecessors, V e r y R e v . F r M . G. O'lyEARY, M.S.C.
and
Rev. Fr
R. SCRIVEN,
M.S.C.
permissions and help for t h e pursuit
who
have
o f biblical
been
liberal in t h e i r
studies
at R o m e and
elsewhere. T o these, t o m y s t u d e n t s w h o g e n e r o u s l y h e l p e d in t h e correction o f t h e p r o o f s , a n d t o all o t h e r s w h o h a v e h e l p e d in a n y w a y in t h e c o m p i l a t i o n of this w o r k , sincerest t h a n k s . M o y n e Park, Co. Galway, Ireland. November, 1965
MARTIN J . M C N A M A R A ,
M.S.C.
T A B L E
OF
C O N T E N T S
PAGE
Foreword
Vll
Table of Contents
IX
Abbreviations
xill
Select Bibliography
xvill
INTRODUCTION
Chapter I A Brief Sketch of Targumic Studies
5
I
The Problem
5
II
Targumic Studies Prior to the Nineteenth Century
7
III
The Golden Age of Jewish Studies (ca. 1850-1910)
15
IV
The Use of the Targums to the Pentateuch in Certain Writings on the New Testament and on Judaism
20
V
Change of Approach to Jewish Studies: 1930-1950
22
VI
The Present State of Targumic Studies
28
VII
The Purpose of the Present Study
^
33
Chapter I I The Targums
in General and the PT
in Particular
38
I
The Origin of Targums
38
II
The Targums and the Iviturgical Reading of the Scriptures . . . .
40
III
The Order of the Scripture Reading during the Mishnah Period .
42
IV
A Brief History of the P T from the 2nd-16th Centuries
45
1. The PT and some Mishnah rubrics a. P T Gn 35,22 and Meg.
4,10
b. P T L v 18,21 and Meg. 4,9
46 46 49
2. R . Nathan [ca. 170 A . D . ) and P T Gn 6,14
51
3. P T E x 24,10 cited verbatim (ca. 200 A . D . ?)
53
4. P T Gn 29,17 cited in Palestine c. 250 A . D
53 IX
Table of Contents
X
PAGE
5.
P T Gn 2 5 , 3 cited and censured c. 250 A . D
54
6.
R. Helbo (c. 320 A . D . ) and P T Gn 24,10
56
7. T J I hv 2 2 , 2 8 cited and censured c. 350 A . D
56
8.
Written texts of the P T from the 7th-11th centuries
56
9.
A Response of Gaon Sar Shalom (c. 860) and the P T
57
10. R. H a i Gaon (c. 1038) and the P T
57
11.
R. Judah ben Barzillai (c. 1100 A . D . ) and the P T
59
12.
P T citations from the l l - 1 6 t h centuries
59
V
The Targum of Onkelos
60
VI
The Targum of Pseudo-Jonathan (TJI)
60
VII
T h e Targum of Neofiti I
62
VIII
The Nature of the Palestinian Targum
63
IX
The Date of the Palestinian Targum
64
PART A
CONSIDERATION THE
N E W
OF
SOME
PT
TEXTS
I
APPARENTLY
CI,OSEIVY R E L A T E D
TO
TESTAMENT
69
Chapter I I I Traditions
relating to Moses,
Jannes and Jambres, in the Palestinian
Targum
and in St Paul I
70
Moses in P T D t 30,12-14 and R m 10,6-8 1. R m
10,6-8 and its context
70 70
2.
Rm
10,6-8 compared with D t 30,12-14
71
3.
Rm
10,6-8 and P T D t 30,12-14
72
4.
Commentary on P T D t 30,12-14
75
5.
Comparison of T J I I , N D t 30,12-14 with R m 10,6-8
76
6.
E p h 4,8 and T g Ps 67(68),19
78
Jannes and Jambres: 2 T m 3,8 f. and T J I E x 7,11; 1,15
82
II
1. T e x t and exegesis of 2 T m 3,8 f
83
2. Jannes and Jambres in T J I
84
E x 7,11 f
3. Johana and his brother in the Damascus Document (1st cent. B.C.) 4.
Pliny the Elder, Nat. Hist.
5. Apuleius, Apologia 6.
30,1,11 (1st cent. A . D . )
ch. 90 (2nd cent. A . D . )
A text of Numenius (2nd cent. A . D . )
85 87 87 88
7. The Apocryphal work on Jannes and Jambres
89
8. Jannes and Jambres etc. in rabbinical writings
90
9. Jannes and Jambres predict the birth of Moses
93
Table of Contents
xi
Chapter I V PAGE
The Divine Name and the " Second Death " Targums I
The Divine N a m e :
in the Apocalypse
and in the 97
Who-Is-Who-Was-and-Wlio-Is-To-Come
in the
Apocalypse (1,4.8; 4,8; 11,17 and 16,5) and in T J I E x 3,14; D t 3 2 , 3 9 1. The Divine Name in the Apocalypse 1,4.8
98 99
2. A p 4,8
100
3.
" H e who is and who was " , omitting " who is to come "
100
The Origin of the Divine N a m e of the Apocalypse
101
II
1. The possible Hellenistic background
102
2. The formula and Hellenistic Judaism
103
3. E x 3,14 in rabbinic Judaism
103
4. The PT to E x 3,14
106
5. T J I E x 3,14
109
6. T J I D t 32,39
110
EXCURSUS: III
The Early Dating of T J I D t 32 - 33
112
" The Second Death " in the Apocalypse and the Targums . . . .
117
A.
The Expression in the N e w Testament
117
B.
The Second Death in Judaism, in the Tgs in Particular
118
1. Tg Jer 51,39
119
2. Tg Jer 51,57
120
3. T g D t 33,6
120
4. T g Is 22,14
122
5. Tg Is 65,6
122
6. Tg Is 65,15
123
Chapter V Some Examples
of Doctrinal and Linguistic Relationship
between the Targums
and the Gospels I
" Y o u have heard that it was said. . . " ;
126 M t 5,21 and Tgs Gn 9,6
126
II
" Blessed is the W o m b that Bore y o u . . . " ; L k 11,27 and P T Gn 4 9 , 2 5
131
III
" Be you Merciful as your Father is Merciful " ; L,k 6,36 (Mt 5,48) and T J I L v 2 2 , 2 8
IV
" W i t h what Measure you Mete it Shall be Measured t o y o u . . . Mt 7,2; M k 4 , 2 4 ; L k 6,38 and P T Gn 38,26
V
The Synoptic Problem and the Palestinian Targum 1. The same paraphrase in lesser or greater detail
133 " 138 142 144
Table of Contents
XII
PAGE
2.
Fixed paraphrase, different order
144
3.
Same concept expressed in different terms
144
VI
"
To
be
Lifted up
"
=
"To
Die
";
Jn
PART
AN
EXAMINATION
OF
PALESTINIAN
SOME
TARGUM
GENERAL
12,32.34
and
the
PT
.
.
.
.
145
II
AND
PARTICULAR
THEMES
IN
THE
A N D IN T H E NT
153
Chapter V I How
Some Biblical
Personages
are Viewed in the Palestinian
Targum and in
the NT I
155
Cain and Abel in the N T and P T
156
Cain and Abel in the N T
156
2 . Cain and A b e l in the PT
157
1.
II
Zechariah the Son of Barachiah: Mt 2 3 , 3 5 and T g L a m 2 , 2 0 . . .
III
160
Traditions on Isaac in the P T and the N T
164
1.
Isaac in the N T
164
2.
The sacrifice of Isaac in Judaism
164
3.
Dating of the traditions on the binding of Isaac
165
4.
The sacrifice of Isaac and the Passover
165
5.
The sacrifice of Isaac and the Temple
166
6.
Nature of the sacrifice of Isaac
166
7.
Effects of the sacrifice of Isaac
166
8.
Isaac traditions in the P T and in the N T
167
IV
(a)
Jn
(6)
Other Texts
1,29;
1
Pt
1,19
167
167
Balaam in the P T and in the N T
V
168
The Midrash on the Veil of Moses; 2 Cor 3 , 7 - 4 , 6 and P T E x TJI
Nm
33-34;
7,89
168
1.
Introduction
170
2.
The glory of Moses' face
171
3.
The veil of Moses
173
4.
The veil removed b y conversion
177
5.
The Lord is the Spirit ( 2 Cor 3 , 1 7 and T J I N m 7 , 8 9 ; E x 3 3 , 1 1 . 2 0 )
182
Chapter V I I A Study of Certain Themes in the Palestinian I
Targum and in the Apocalypse
;.189
The Symbolism of the Apocalypse according to the School of Comparative Religion
190
Table of Cont:nts
xill
PAGE
II
A p 1,12.16.20 and T J I E x 3 9 , 3 7 ; 40,4 1. T e x t and interpretation of A p
192
1,12.16.20
192
2. Exegetes' views on the symbolism of A p 1,12 ff
193
3. T J I E x 39,37
196
III
P T E x 15 and Some Aspects of the Liturgy of the Apocalypse
.
.
199
1. The vision of God enthroned above the Sea
200
2. The victory and kingship of the Redeemer in the P T
204
3. The Song of Moses and the N e w Song of the Apocalypse (5,9-13; 14,3; 15,3 f.)
209
4. Some of the divine acclamations in the heavenly liturgy of
IV
the
Apocalypse and the P T
214
The Protevangelium in the P T and A p 12,17 f
217
1. P T Gn 3,15
218
2. Commentary on the P T rendering
219
3.
P T Gn 3,15 and A p 12,17
221
V
Apocalypse
222
VI
Christians Made a Kingdom and Priests to G o d ; A p 1,6; 5,10 and
12 and Jewish Sources
the Targums to E x 19,6
227
VII
The Messiah in A p 19,11-16 and P T Gn 49,11 f
230
VIII
The Defeat of the Forces of Gog; A p 2 0 , 8 f.
and T J I
Nm
11,26
233
.
238
Chapter V I I I Some Messianic I
Themes
in the Targums
and in the New
Testament
.
.
The Expectation of the Days of the Messiah in the N e w Testament (Mt 13,17; L k 10,24; Jn 8,56) and P T Texts
240
1. A vision of the Messiah withheld from all the Prophets was granted to Balaam
(PT N m
24,3.15)
242
2. The vision of the D a y s of the Messiah desired b y Jacob (PT 49,18) but withheld from him (PT Gn 49,1) II
243
The Revelation of the Messiah in the Targums and the Epiphaneia of Christ in St Paul: 2 Thes 2,8; T i t 2,13; 1 T m 6,14 etc
Chapter
246
IX
Conclusion
253
1. Paul and the P T
254
2. The P T and the Apocalypse
255
3. The Gospels and the P T
256
4. The N T and the early dating of the P T as a whole
256
Table of
XIV
Contents
PAGE
5.
The N T and Onkelos
258
6.
The Targum to the Prophets and other books
258
7.
T J I and the N T
8.
W h e r e the chief value of the P T for N T exegesis seems to lie .
9.
W o r k yet t o be done
258
.
.
259 261
INDEXES
A.
-
CITATIONS
263
I
Scriptures
II
Pseudepigrapha
263 268
III
Qumran Writings
269
IV
Plavius Josephus
269
V
Philo
269
VI
Halakic Writings
269
VII
Midrashim
270
VIII
Targums
271
IX
Peshitta
274
X
Septuagint
275
XI
Vulgate
275
XII
Pagan Writers
275
XIII
Early Christian Writings
276
XIV
Manuscripts
276
B.
-
RABBIS
276
C.
-
SUBJECTS
277
D.
-
PERSONS
279
A B B R E V I A T I O N S
A
=
Amora
AJSL
=
American
AngTheolRev
=
The Anglican
ARN
=
Ahoth de-Rabbi
b
=
Babylonian Talmud (followed b y tractate)
BA (...)
=
Babylonian A m o r a (followed b y generation)
BA
=
Biblical
BabBat
=
Baba
Journal
of Semitic Languages
Theological
and
Literatures
Review
Nathan
Archaeologist
Batra
BabMes
=
Baba
BASOR
=
Bulletin of the American
Mesi'a
Ber
=
Tractate
Schools of Oriental
Research
Berakot
Bib
=
BibVC
=
Bible et Vie
Biblica
Beljud
=
Bellum
BJ
=
Bible de Jerusalem
B JRL
=
Bulletin of the John Rylands
BZ
— Biblische
chritienne
Judaicum
of
JOSEPHUS
Library
Zeitschrift
CBQ
The Catholic Biblical
CBSC
The Cambridge Bible for Schools and Colleges
Quarterly
CC
Corpus
Christianorum
CS
Cahiers
Sioniens
DB
=
Dictionnaire
de la Bible.
DBS
=
Dictionnaire
de la Bible.
DD
=
The Damascus Document
De Gig.
=
De Gigantibus
of
Dem. Evang.
=
Demonstratio
Evangelica
D JD
— Discoveries
EB
=
Encyclopaedia
Biblica of
EJ
=
Encyclopaedia
Judaica
EncBrit
=
Encyclopaedia
Britannica
EstEcles
=
Estudios
ET
=
Expository
ETL
=
Ephemerides
=
Exodus
Ex.
R.
R.
Genesis
PHILO
in the Judaean
Desert CHEYNE
and
BLACK
Eclesidsticos Times theologicae
Lovanienses
Rabba
Die griechischen
GCS Gen.
SuppUment
christlichen
Schriftsteller
der ersten drei
Jhdte.
Rabba XV
Abbreviations
XVI
Geschichte des jiidischen
GJV GdttGelAm
=
GV
Gottingische
gelehrte
Die gottesdienstlichen
HDB
=
HTR
Harvard
HUCA
= =
lEJ
=
Israel
JE Jer.
JfPT JG
Vortrdge der Juden
oiGJV)
lation
Theological
The Hebrew
Antiquities
Journal of Biblical Jewish
Review
Union
Exploration
Jewish
= = = =
College
Annual
Journal of J o S E P H U S Literature
Encyclopedia
The Palestinian Talmud (followed b y tractate) JahrbiXcher fur protestantische Der
jiidische
Journal
Gottesdienst
of Jewish
of
Theologie I.
ELBOGEN
Studies
JJS JNES
=
JournRel
= = = =
Journal of Semitic
= = =
Lexikon fUr Theologie und Kirche
JQR JSS JTS LAB LTK I.XX
Magazin MdW Meg. MGWJ MS(S) MT N
Journal of Near Eastern The Journal Jewish
Quarterly
Journal
Review Studies
of Theological
Liber Antiquitatum
Studies
Biblicarum
of P S E U D O - P H I L O
Septuagint
Ps.
Magazin fiXr Geschichte, Literatur und Wissenschaft des Judentums
= = = =
Tractate Megillah Monatsschrift filr Geschichte
=
Manuscript (s)
—
Neofiti I
Masoreten
des Westens,
The Midrash
Masoretic T e x t
Neue Folge
Ngl
Glosses t o N
NS NT
N e w Series N e w Testament
NT
=
O Or
—
Novum
II
on Psalms
NF
OT
Studies
of Religion
Mishnah
M
Midr.
Chrisii
Hasting's Dictionary of the Bible The History of the Jews in the Time of Christ (an English trans-
HJP
JA JBL
Volkes im Zeitalter Jesu
Anzeigen
Testamentum
Onkelos Orientalia Old Testament
und Wissenschaft
des Judentums
Abbreviations
XVII
Real-Encyklopddie
PaulyW
P.
der
P A U L Y - G.
classischen
Altertumswissenschaft
of
A.
WiSSOWA
PG
Patrologia
Graeca of
MiGNE
PL
Patrologia
Latina
MiGNE
PRE
Pirqe de-Rabbi
of
Eliezer
PT
Palestinian Targum
PTG
Fragments of the P T from the Cairo Geniza
= Rabbi = Revue biblique Real-Enzyklopddie Realenzyklopadie = R.
RB
fUr
RE J
= Revue des dtudes juives
RSPT
= Revue
RSR
= Recherches
Spec.
Leg.
des sciences philosophiques de science
= De specialibus
Str.-B.
protestant.
Theologie
of
A.
HAUCK
et thSologiques
religieuse
Legibus
of P m i j O
S T R A C K - B I L L E R B E C K ' S Kommentar
T
=
Tg(s)
=
Targum(s)
TheolBldtt
=
Theologische
ThRu
— Theologische
TJI
=
T h e Targum of Pseudo-Jonathan
TJII
=
The Fragment
TLZ
=
Theologische
zum
N.T.
Tanna (followed b y generation) Blatter Rundschau Targum
Literaturzeitung
TWNT
=
Theologisches
Worterbuch
TZ
=
Theologische
Zeitschrift
UJE
=
Universal
Vat. Ebr. 3 0
=
VD
=
Verbum
VerCaro
=
Verbum
Vg
=
Vulgate
VM
=
Vita Mosis
VT{S)
=
Vetus
Jewish
zum Neuen
Testament
of
KiTTEL
Encyclopedia
T h e M S Vatican Ebraico 30 Domini Caro of
PHII,O
Testamentum
(Supplements)
WJ
Die Worte Jesu of G .
WT
Chalddisches
WTM
Worterbuch
ZAW
Zeitschrift fiir die alttestamentliche
Wissenschaft
ZDMG
Zeitschrift
Geselhchaft
ZHB
Zeitschrift fur
DAYMAN
Worterbuch
iiber die Targumin
iiber die Talmudim
der deutsch. morgenldnd. hebrdische
Bibliographic
ZKT
Zeitschrift fiir katholische
ZNW
Zeitschrift fiir die neutestamentliche
ZWT
Zeitschrift
fiir
of J. I / E v i
und Midraschim
Theologie
wissenschaftliche
Wissenschaft Theologie
of J.
I/EVi
S E L E C T
B I B L I O G R A P H Y
BOOKS E.
A.
Notes
ABBOTT,
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Allgemeine
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H . AijMQUiST, Plutarch und das Neue
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The Hope
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of Israel,
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Die Agada der Tannaiten,
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A. T. O L M S T E A D ,
1-35.
14 (1921) 197-254.
15 (1922) 4 1 - 8 5 .
" C o u l d an Aramaic Gospel be w r i t t e n ? " , JNES
1 (1942) 4 1 - 7 5 .
H . P A R Z E N , " T h e Ruah Hakodesh in Tannaitic Literature", JQR N S 2 0 (1929-30) 51-76. K . P R U M M , " D i e katholische Auslegung von 2 K o r 3,17a in den letzen vier Jahrzehnten nach ihren Hauptrichtungen", Bib 31 (1950) 3 1 6 - 4 5 ; 4 5 9 - 8 2 . G. SCHEi,BERT, " E x o d u s
22,4 im palastinischen T a r g u m " ,
VT
8 (1958) 2 5 3 - 6 3 ,
Select
XXIV
Bibliography Beitrdge
A . SCHLATTER, " D a s A l t e Testament in der johanneischen A p o k a l y p s e " , zur Forderung
christlichen
Theologie, vol. 16, no. 6, Gixtersloh
H . J. SCHOEPS, " T h e Sacrifice of Isaac in Paul's T h e o l o g y " , JBL S . SCHUI(Z, " D i e Bedeutung der neuen Targumforschung d i t i o n " , Abraham pp. S. S P E I E R ,
unser
Vater (Festschrift
1912.
65 (1946) 3 8 5 - 9 2 .
fiir die synoptische Tra-
O. Michel),
Leiden-Cologne 1963,
425-36. ' " D a s K o s t e n des Todeskelches" im Targum',
T . F. TORRANCE, "Liturgie et A p o c a l y p s e " , VerCaro
VT
13 (1963) 344 f.
11 (1957) 2 8 - 4 0 .
C. C. TORREY, " T h e Aramaic Origin of the Gospel of J o h n " , HTR
16 (1923) 3 0 5 - 4 4 .
A . V A N H O Y E , "L'utilisation du livre d':6zechiel dans I'Apocalypse", Bib 43 (1962) 436-76. G. VERMES, " L a figure de Moise au tournant des deux T e s t a m e n t s " , Moise, de I'Alliance —
I'homme
(Nos. 2.3.4. of CS 1954), Paris 1955, pp. 6 3 - 9 2 .
" T h e Targumic Versions of Genesis I V 3 , 1 6 " , The Annual
of Leeds
University
Oriental Society 3 (1961-62), Leiden 1963, p p . 8 1 - 1 1 4 . —
" H a g g a d a h and the Onkelos T a r g u m " , JSS
8 (1963)
159-69.
G. E . W E n , , " L e Codex Neophiti I : A propos de I'article de M . Fitzmaurice Martin", —
"La
Textus
4 (1964)
225-29.
Massorah Magna du Targum
du Pentateuque.
autres. Esquisse historique", Textus —
"A
propos PhilRel
des 35
Commentaires
(1955)
Nouveaux fragments
et
4 (1964) 3 0 - 5 4 .
bibliques
decouverts
a
Qumran",
RevHist-
95-103.
P. W E R N B E R G - M O L L E R , " A n Inquiry into the Validity of the Text-Critical
Argu-
ment for an Early Dating of the Recently Discovered Palestinian T a r g u m " , VT
12 (1962) 3 1 2 - 3 0 .
P. W I N T E R , " L C 2 4 9 and Targum Y e r u s h a l m i " , ZNW
45 (1954)
145-79.
THE
NEW AND
TESTAMENT THE
P A L E S T I N I A N T A R G U M TO T H E
PENTATEUCH
INTRODUCTION
CHAPTER
A
I. T h e
BRIEF
I
SKETCH OF TARGUMIC
S T U D I E S {')
Problem
E v e n a c u r s o r y reading of t h e T g s — in p a r t i c u l a r of t h e Palestinian T g t o t h e P e n t a t e u c h in its t w o f o l d f o r m , P s e u d o - J o n a t h a n ( T J I ) a n d t h e Fragment-Targum (TJII) —
reveals t h a t in l a n g u a g e a n d c o n t e n t t h e y
contain striking parallels t o t h e N T .
W e e n c o u n t e r in t h e m s u c h
NT
expressions as " t h e S e c o n d D e a t h " , " G o d , o u r F a t h e r w h o is in H e a v e n " , a n d " t h e W o r d [Memra) of t h e L o r d " .
T h e y s p e a k r e p e a t e d l y of t h e M e s -
siah, of t h e After-life, G e h e n n a a n d P a r a d i s e .
On the other hand, the pres-
e n c e of later references (such as for e x a m p l e , t o A b i s h a a n d F a t i m a , t h e wife a n d d a u g h t e r of M o h a m m e d [ T J I G n 2 1 , 2 1 ] , t o C o n s t a n t i n o p l e
[TJI
N m 2 4 , 2 4 ] , t o t h e six orders of t h e M i s h n a h [ T J I E x 2 6 , 9 ] ) m a k e s t h e i r u s e in a n y scientific s t u d y of J u d a i s m a n d Christian origins s u s p e c t . lem that confronts
the student
is h o w
The prob-
determine which elements
are
recent a n d w h i c h e a r l y ; w h e t h e r t h e b u l k of T a r g u m i c m a t e r i a l — in p a r t i c ular t h a t of t h e P T —• is o l d w i t h s o m e r e c e n t a d d i t i o n s o r vice versa. T h i s p r o b l e m was sensed a n d e x p r e s s e d v e r y c l e a r l y b y B r i a n W A I ^ T O N . In t h e Apparatus t h a t a c c o m p a n i e d his e d i t i o n of t h e T g s in t h e L o n d o n P o l y g l o t h e d e v o t e d N o s . 1 6 - 2 0 of his t w e l f t h Prolegomenon t o De Autoritate Chaldaicarum (^) a n d e x p r e s s e d his v i e w s on t h e p o i n t in
Paraphraseon
t h e following m a n n e r : Infinita s u n t l o c a u b i V e r b o [i.e. Memra]
Dei multa adscri-
b u n t u r quasi p e r s o n a e d i s t i n c t a e . D e Christo, s i v e Messiae p e r -
(1) A Brief
survey of Jewish studies among Christians
M O O R E , "Christian Writers on J u d a i s m " , HTR
can be seen in G. P.
14 (1921) 1 9 7 - 2 5 4 ; ( " T o the end of
the 18th century", pp. 197-221: " T h e 19th century t o the present t i m e " , For a conspectus of Jewish studies in Europe during the 15th and 16th cf. I.,. Z u N Z , Zur Geschichte und Literatur, (") Biblia
Sacra
Polyglotta.
. . cum
221-54). centuries
Berlin 1845, pp. 6-21. Apparatu,
Appendicibus
. . . etc.
edidit
Brianus W A L T O N , London 1657 Prolegomenon
X I I , pp. 81-87 treats of " D e lingua
Chaldaica,
in hac lingua
et Targumim,
sive paraphrasibus
scriptis".
A
Brief
Sketch of Targumic
Studies
s o n a , a d v e n t u , officio m u l t a clara t e s t i m o n i a h a b e n t u r . L o c a ilia d e Messia e x p o n u n t q u a e a d C h r i s t u m p e r t i n e n t , licet m u l t u m l a b o rent recentiores Rabbini eadem perversa interpretatione detorquere. V a t i c i n i u m i l l u d c e l e b r e J a c o b i G e n . 4 9 , 1 0 . Donee veniat Siloh, r e d d u n t , donee veniat Messia,
Onkel. Jonathan, Hieros. Nullum
t a m e n n o n m o v e n t l a p i d e m perfidi R a b b i n i , u t h o c n o n a d M e s s i a m p e r t i n e r e p r o b e n t , u n d e in alios sensus t r a h u n t . J o s . Caecus [ t h e r e p u t e d a u t h o r of t h e T g t o t h e H a g i o g r a p h a ] clare v e r i t a t e m v i d i t , d u m P s a l . 4 5 in P a r a p h . H a g i o g r a p h o r u m , d e Messia t o t u m exponit, quod
Rabbini Josepho caeciores de Salomone
intelhgi v o l u n t . . .
tantum
I s a . 7 . 1 4 . Virgo concipiet, v o c e m [sic] N D ' J P
n o n d e p r a v a t J o n a t h a n , u t p o s t e r i o r e s R a b b i n i , sed fideliter v e r tit,
nomine
ad formam
Chaldaicam mutato
NDIS'PJ) ( ' ) .
T a r g u m i c material, however, must b e used with discretion: Non tamen Zizaniis, noxia
o m n i a in T a r g u m a p p r o b a n d a , sed t r i t i c u m a a salutari d i s c e r n e n d u m (^a) _ _
m u l t i s locis
a r t i c u l o s fidei Christianae c o n f i r m a n t , e t c o n t r a J u d a e o s fortiss i m a a r g u m e n t a s u p p e d i t a n t , q u o d e x alio f o n t e proficisci n o n potuit, q u a m q u o d ea scripserant Paraphrastae, quae habuerunt e x a n t i q u i s t r a d i t i o n u m e t e x p o s i t i o n u m reliquiis q u a s e x P r o p h e t i s h a u s e r u n t (*). S o m u c h f o r t h e T g s t o t h e P r o p h e t s a n d t o t h e H a g i o g r a p h a . On t h e Tg o f ( P S E U D O - ) J O N A T H A N
Brian W A L T O N
writes:
M a j o r i s m o m e n t i est q u o d m u l t a l o c a in h o c T a r g u m i n v e niuntur
quae contra Judaeos faciunt
illustration e m ;
a d Christianae
s e d e t h o c in o m n i b u s T a r g u m i m
religionis
est o b s e r v a r e ,
q u a e d a m in eis inveniri p r o m y s t e r i i s religionis Christianae, u t in illo in H a g i o g r a p h a , q u o d t a m e n a b o m n i b u s m u l t i s p o s t Christum seculis e x a n t i q u o r u m t r a d i t i o n i b u s e t scriptis s c r i p t u m h a b e t u r . I n a n t i q u i o r i b u s , O n k e l i e t J o n a t h a n i s p l u r a reperiuntur q u a m in p o s t e r i o r i b u s , in h i s t a m e n , licet m u l t a d e p r a v a t a fuerint, q u a e d a m t a m e n , q u a s i S c h o l a r u m P r o p h e t i c a r u m r u d e r a relicta s u n t , q u a e in sui P a r a p h r a s i b u s p o s u e r u n t , i t a dirigente dixdna p r o v i d e n t i a ,
(') L.c. pa)
L.c.
(*) Ibid.,
no. 18, p. 8 6 . no. 16. p. 8 6 . no. 18.
Prior
to the Nineteenth
Century
u t propriis p e n n i s i n c r e d u l i se c o n f i g e r e n t . L i b r a m i t a q u e h u n c , [ T J I ] n o n esse J o n a t h a n i s m i h i c e r t u m est, s e d p o s t M i s c h n a s a l tern, a b a l i q u o q u i e m e n d i c a t o J o n a t h a n i s n o m i n e a u c t o r i t a t e m Paraphrasi h u i c conciHare v o l u i t , c o m p o s i t u m fuisse ("). T h e p o s i t i o n of W A L T O N , t h e n , is q u i t e clear.
T h e T g s , in particular
T J I a n d T J I I , h a v e p r e s e r v e d certain o l d e r t r a d i t i o n s t h a t g o b a c k t o t h e Prophets. later t i m e s .
T h e T g s t h e m s e l v e s , h o w e v e r , are c o m p o s i t i o n s d a t i n g
from
W e c a n see f r o m t h e m a n n e r in w h i c h t h e e d i t o r of t h e L o n d o n
P o l y g l o t c o n f r o n t e d t h e p r o b l e m t h a t t h e q u e s t i o n w a s seriously discussed in his d a y .
W e will u n d e r s t a n d t h e m a t t e r b e t t e r w h e n w e c o n s i d e r t h e
studies t h a t h a d b e e n d e v o t e d t o t h e s u b j e c t b e f o r e his t i m e . i n d i c a t i o n of t h e p l a c e o c c u p i e d b y t h e T g s in l a t e r s t u d i e s o n
A
brief
Judaism
will s h o w in w h a t p r e s e n t - d a y T a r g u m i c studies differ f r o m t h o s e of t h e seventeenth century.
II. T a r g u m i c Studies Prior to the Nineteenth Century W e shall h a v e s o m e t h i n g t o s a y in later c h a p t e r s o n t h e b e a r i n g of t h e writings of t h e F a t h e r s o n t h e T g s .
A f t e r t h e P a t r i s t i c A g e it w a s t h e
a d v a n c e of I s l a m i c a n d J e w i s h s c i e n c e t h a t n e c e s s i t a t e d a d i r e c t k n o w l e d g e of J e w i s h sources in t h e W e s t e r n C h u r c h .
T h e Tgs were used, together
w i t h other J e w i s h t e x t s , b y R A Y M U N D U S M A R T I N U S (d. 1 2 9 0 ) in his
Pugio
Fidei adversus Mauros et Judaeos [ed. princeps 1 6 5 1 ) . Serious c o n s i d e r a t i o n w a s g i v e n t o t h e T g s o n l y in t h e last d e c a d e s of t h e later.
1 4 8 2 s a w t h e editio princeps
fifteenth
of O at B o l o g n a .
century and
A b o u t the same
t i m e A E G I D I U S of V i t e r b o c a m e t o R o m e t o aid his General in t h e g o v e r n m e n t of his O r d e r — t h e A u g u s t i n i a n s . A E G I D I U S h a d a p a s s i o n a t e interest in J e w i s h studies in general, a n d , f r o m ca. 1 5 1 5 o n w a r d s , in t h e T g s ('). T o w a r d s t h e a u t u m n of 1 5 1 5 t h e J e w i s h s c h o l a r E L I A S L E V I T A also c a m e t o R o m e a n d w a s s o o n t o c o m m e n c e w o r k u n d e r t h e p a t r o n a g e of A E G I D I U S .
(5)
O.c,
(») Cf.
no.
11, p. 8 4 .
M . FITZMAURICU-MARTIN,
Neofiti 1 " , Textus
"The
Palaeographical
Character
of
Codex
3 (1963) 34. The t e x t of AEGIDIUS' letter mentioning this can be
seen in G. E . W E I L , £lie
Levita,
Humaniste
et Massorete
(1469-1549), Iveiden 1963,
pp. 80f. On AEGIDIUS, his life and his work, the reader can consult F . X . MARTIN, O . S . A . , " T h e Problem of Giles of Viterbo.
A Historiographical
Survey",
Augusti-
niana 9 (1959) 3 5 7 - 7 9 ; 10 (1960) 4 3 - 6 0 and separately in booklet form b y the A u g u s tinian Historical Institute,
Heverle-Louvain
t o Prof. MARTIN for putting this and other
1960.
I wish t o express
my
material on AEGIDIUS at m y
thanks disposal.
A Brief
Sketch of Targumic
Studies
A n o t h e r J e w i s h s c h o l a r w h o m u s t h a v e b e e n a s s o c i a t e d w i t h A E G I D I U S (•») at this t i m e was F E L I X he became
an
PRATENSIS.
Augustinian
AEGIDIUS who from
and
A f t e r his c o n v e r s i o n f r o m
thereby
came under
of
1 5 0 6 t o his e l e v a t i o n t o t h e C a r d i n a l a t e in 1 5 1 7 w a s
Superior General of his Order.
In
1 5 1 7 - 1 5 1 8 F E L I X p u b l i s h e d t h e editio
princeps of T J I I in t h e B o m b e r g e d i t i o n of t h e R a b b i n i c B i b l e . s a m e p r e s s c a m e t h e first e d i t i o n o f T J I in first
Judaism
the jurisdiction
F r o m the
1 5 9 1 . The Polyglots —
the
of w h i c h , t h e C o m p l u t e n s i a n , a p p e a r e d in 1 5 1 4 - 1 5 1 7 — w e r e t o m a k e
these t e x t s m o r e easily available t o students.
The Antwerp Polyglot,
t h e Biblia
1569-1572;
l y g l o t , in
Polyglotta
Regia,
was published
in
1 6 1 8 - 1 6 4 5 ; a n d t h e L o n d o n P o l y g l o t in
the
Paris
or Po-
1653-1657.
T h e last m e n t i o n e d a n d its Latin translations, was destined t o b e c o m e the
best
known
of
all t h e
Polyglots.
Targumic texts were made b y
Numerous
versions
o t h e r s h o w e v e r (').
In
of
individual
1 5 1 6 AUGUSTINUS
J u s T i N i A N U S O . P . p u b l i s h e d a L a t i n v e r s i o n of t h e T g t o P s a l m s 1 5 4 6 P a u l F A G I U S published a Latin translation of Onkelos
In Between
1 5 5 0 a n d 1 5 6 5 J . M E R C I E R p u b l i s h e d L a t i n v e r s i o n s of t h e T g s t o i n d i v i d ual b o o k s
A
Latin rendering
Cf. G. E . W E I I , , £lie Uvita,
of
the
Tg
to
Canticles was
published
p p . 7 3 ff.
(') F o r a general view of biblical studies during this period see " T h e Bible in the Reformation: T h e Hebrew, bridge History
of the Bible from
GREENSLADE, Cambridge R.
C o R N E L Y , Hisioria
Greek and Latin Texts of the B i b l e " , in The Camthe Reformation
to the Present Day, edited b y S. L .
1963, p p . 48 ff.; p p . 5 3 8 ff. for bibUography.
et critica introductio
in U.T. libros,
See also
vol. I (Cursus Sacrae
Scripturae), Paris 1895, p p . 6 6 0 ff.; H . H U R T E R , Nomenclator theologiae catholicae, 3rd rev. ed., 5 vols., Innsbruck 1903-1913.
literarius
recentioris
T h e earlier studies
made on the Targums are noted in L E L O N G - M A S C H , Bibliotheca sacra and J. W O L F , Bibliothecae hebraeae. ..
Part 11, hook 6, HsimhuTg
(«) In his Psalterium
[Octuplum,
Genoa
:6CHARD, Scriptores Ordinis Praedicatorum I, p. 4 0 0 ; C O R N E L Y , O.C, p p . 666 f.
1721, p p . 1135-91.
1615.
On this work
see Q u E T i F -
II, Paris 1721, p p . 9 8 f.; L E L O N G - M A S C H ,
This and the other Aramaic and Latin works
of the 16th-17th century on the Targums which we mention in the following notes are n o w very rare; they have been consulted in the British Museum. (sa) Thargum, daeo in Latinum tionibus.
hoc est, Paraphrasis
ftdelissima
Pentateuchus
sive
Onkeli Chaldaica in Sacra Biblia,
versa, additis in singula fere Quinque
libri Moysi.
Tomus
Annota-
primus [all published],
Strasbourg 1546. FAGIUS' life has been written b y R . RAUBENHEIMER: gius, Griinstadt 1957. See also G. E . W E I I , , £lie
ex Chal-
Capita succinctis
Paul
Fa-
LSvita, p p . 2 3 8 - 4 3 . T h e title page
of the version of Onkelos is reproduced b y W E I I , , O.C, p. 2 4 1 . (') Chaldaea Translatio
Abdiae et Jonae
donata, cum scholiis haud poenitendis,
Prophetarum,
Latino
Sermone
rechns
per Johannem Mercerum, Paris 1550, apud
Prior to the Nineteenth
by
E.
O.
Century
ScHRECKENFUCHs in
1553
J.
published
QUINQUARBOREUS
a Latin rendering of t h e T g t o L a m e n t a t i o n s , w i t h n o t e s , in 1549 a n d a n o t h er of t h e T g s t o H o s e a , J o e l , A m o s , R u t h a n d L a m e n t a t i o n s in 1556 ( " ) .
Martinum
luuenem;
Aramaic
text
witli Latin
rendering,
in
parallel
columns;
notes at end. Chaldaea Translatio Haggaei haud infrugiferis,
Prophetae,
recens Latinitate
donata, cum
scholiis
per Johannem Mercerum, Paris 1551, apud luuenem; same form
as preceding. Chaldaea Jonathae,
Uzielis Filii Interpreiatio
in duodecim Prophetas,
emendata, 6> punctis iuxta analogiam grammaticam
notata, per l o a n n e m
diligenter Mercerum
Hebraicarum Literarum Professorem Regium. Iloseas et loel cum explicatione obscuriorum
Targum per eundem;
Tg Hosea and Joel followed b y a Latin explanation of " l o c a Chaldaea Interpreiatio
locorum
Paris 1557, C. Stephanus; the Aramaic texts of
Amos,
Abdiae,
et lonae,
obscuriora".
punctis iuxta analogiam
gram-
maticam notata, cum varia lectione, per loannem Mercerum, linguae Hebraeae Professorem Regium. Accesserunt 1557,
C. Stephanus;
Chaldaea Interpreiatio chariae, &
Malachiae
sanctae
scholia in loca difficiliora
Michaeae,
Nahum,
iuxta analogiam
adiecta etiam exemplarium linguae
eiusdem
Targhum;
Paris
Targums in Aramaic each followed b y scholia in Latin. Habacuc,
grammaticam
Sophoniae,
Haggaei,
notata, diligenter
Za-
emendata,
hinc inde collatorum varia lectione, per loannem Mercerum
professorem
Regium,
Paris 1558,
C. Stephanus;
Aramaic text
without scholia. Chaldaea Jonathae in sex Prophetas Interpreiatio, Sophoniam,
Zachariam
& Malachiam,
Latinitate
Michaeam,
nunc primum
Nahum, donata,
Habacuc, &
scholiis
illustrata, per lohannem Mercerum, apud C. Stephanum, Paris 1559; Latin rendering and scholia. lonathae Vzielis filii. . . Chaldaea Interpreiatio sex Prophetarum, Amos,
Abdiae,
lonae 6- Haggaei,
Hoseae,
Joelis,
per l o a n n . Mercerum. . . Latind reddita, apud C.
Moralium, Paris 1559. Chaldaea Interpreiatio
Proverbiorum
maticam accurate notata et a mendis
Salomonis
punctis iuxta analogiam
gram-
repurgata, opere l o . Merceri, Paris 1561, apud
C. Moralium; the Aramaic text of the Targum. Chaldaea Interpreiatio Ecclesiastae emendata, &• punctis ex analogia
grammatices
notata, per l o . Mercerum, Hebraicarum literarum professorem Regium, Paris 1562, apud Giul. Moralium; Aramaic text only; occasional variants in margin. J. MERCERUS (Jean MERCIER) cent.
was born at Uzes at the beginning of the 16th
H e succeeded his teacher, Vatablus, as professor of Hebrew at the College
Royal in 1546.
H e later embraced the Reform and withdrew to Venice.
while on a visit to his birthplace in 1570. V I , p. 3 3 . ; Le grand dictionnaire
Cf. Le nouveau
historique de Moreri,
Larousse
H e died
illustri,
vol.
nouvelle et derniere edition;
tome V I I , Paris 1759, p. 467. (^°) Targum
in
(^^) Targum,
seu paraphrasis
cum annotationibus, Targum,
seu
Joelis, et Amosi,
Canticum
cum versione
latina,
Basle
Chaldaica in Jeremiae
1553.
Lamentationes
Prophetae,
Paris 1549, paraphrasis
gravissimas
Caldaica. . .
prophetias,
Jonathanis
Caldaica...
in
atque etiam in Ruthae historiam et
Hoseae, Lamen-
A Brief
10
Sketch of Targumic
Studies
G 6 N 6 B R A R D , t h e Benedictine B i s h o p of A i x , h a d part of t h e T g t o in
a Latin
rendering
r e n d e r i n g , p u b h s h e d in
of T g
Three
1 5 6 3 (i^).
Jonah was published b y A .
Joel,
y e a r s later a
PONTACUS ("). In
1566 was
also published a L a t i n rendering of t h e T g t o t h e T w e l v e Minor b y J . I. T R E M E L L I U S , professor of Oriental L a n g u a g e s
at
Latin
Prophets
Heidelberg ( " ) .
J a c o b C. S A M U E L r e n d e r e d t h e T g t o t h e F i v e M e g i l l o t h i n t o G e r m a n ( " ) , while Spanish renderings of t h e T g t o Canticles were published a n u m b e r of times ("). ious Tgs
The by
seventeenth
P.
tationes leremiae
c e n t u r y also s a w
FiGUEiRO ( " ) ,
Prophetae
Michael
L a t i n t r a n s l a t i o n s of
G H I S L E R I U S (^*),
incerto authore Caldaeo, nunc primum
interprete I. Q u i n q u a r b o r e i . . .
Petrus
varCos-
latinitate donata,
additae sunt etiam eiusdem Quinquarborei in sin-
gula capita annotationes non poenitendae etc., Paris 1556. J.
QUINQUARBOREUS
(i.e. Jean de
was born at Aurillac and
CINQUARBRES)
studied Hebrew and Syriac under P . Paradis, P . Vatablus and R . de Caligny, professors at the College Royal.
I n 1554 Henry I I gave him a chair at the same H e died in 1587; cf. Le grand
college t o teach Hebrew and Syriac. de Moreri,
tome I I I , Paris 1759, p p . 697 f.
Bibliographic
NESCO,
Dictionnaire
For other works of his see A .
de la litterature franfaise
du seizieme
CIORA-
siecle, Paris 1959, p. 210,
nos. 6676fE. (")
Joel Propheta
Abraham
cum Caldaea paraphrasi
Abn Ezra, et Davidis
Kimchi,
et commentariis
Salomonis
Jarhii,
latine, G. Genebrardo cum eius ennaratione,
Paris 1563. (^') Vaticinationes qiMtenus larhhi,
Abdiae, Jonae, Sophoniae, Prophetarum,
variat ab Hebraeo, Abraham
&• commentariis
trium insingium
Caldaea
expositione,
Rabbinorum
Selomonis
Aben Ezrae, &> Dauidis Kimhhi illustratae, interprete A r . Pontaco,
Paris 1566, apud Martinum luuenem. A.
i.e. A m a u l d de
PONTACUS,
(1*) Jonathan, latine
reddita,
filii
Uzielis
PONTAC
(f 1605) was Bishop of Bazas.
Chaldaea paraphrasis
in XII
Minores
Prophetas
Heidelberg 1566.
1}^) Targum,
i.e. paraphrasium
quinque Megillot paraphrasis Chaldaico-hebraeo.
Chaldaicarum
[incluso
sic dido
germanice rythmis libri "Samuelbuch"
secundo)
adjedo
in
glossario
In Breisgau 1584.
(18) W e m a y instance the Aramaic text and the Judaeo-Spanish translation published in Salonica in 1600; also Paraphrasis
caldayca, en los Cantares de Selo-
moh; con el texto hebrayco y ladino, traduzida en lengua espanola.
Amsterdam 5446
[1706]; the text in Spanish and Hebrew; the Targum in Spanish only. reprinted in 1712.
This was
There are other Judaeo-Spanish versions of this Targum from
1533 and 1766. A French rendering of T g Canticles was made in 1774. I t is Cantiques des Cantiques,
avec la paraphrase
chaldaique,
et traiti d'Aboth
ou des Peres
de la doctrine, du Chaldaique et du rabbinique; auxquels on a ajoute des notes elementaires. Par Mardochee Venture. Nice. (")
Published at L y o n s 1615.
('*) Commentarium 1623.
in Jeremiae
Threnos et Targum latine versum, Lyons 1622-
Prior
to the Nineteenth
Century
11
T u s ( " ) , S a m u e l B O H L E (^O), J a c . G E R S C H O V I U S (^^), F r a n c . T A Y L E R U S ( T A Y I/DR) ( 2 2 ) , a n d J o . T E R E N T I U S {^^).
T h e 1 6 t h a n d 1 7 t h c e n t u r i e s , of c o u r s e ,
also s a w t h e t r a n s l a t i o n s of t h e T a r g u m s in t h e P o l y g l o t B i b l e s . C h r o n i c l e s w a s first e d i t e d in 1680 a n d
T h e T g of
1 6 8 3 b y M . F . B E C K {^*) a n d w a s
pubhshed according t o another recension
by
D a v i d W I L K I N S in 1 7 1 5 i^).
During the same period attention was paid t o the language a n d nature of
the Tgs. In
1541
ELIAS
EEVITA
pubhshed
his Meturgeman
(=«).
The
n e x t m a j o r d i c t i o n a r y o n t a r g u m i c material a p p e a r e d s o m e h u n d r e d y e a r s later.
I t w a s J . B U X T O R F ' S Lexicon
b y the author's son ( " ) . (1°)
Targum
Kohelet,
chaldaicum, p u b l i s h e d
posthumously
T h o u g h b a s e d o n t h e Aruk of R . N a t h a n B E N hoc est caldaica
paraphrasis
Ecclesiastes,
latine
facta'
authore Petro Costo. Cui Salomonis Ecclesiastem e x translatione Vulgata adversum posuimus.
Accessit epistola in eandem sententiam, L y o n s 1 5 5 4 .
together with Typus
Messiae
{2") Malachias, cis et explicatione.
propheta, cum commentariis
Rostock 1 6 3 7 .
(21) In Psalmi, tione.
Rostock,
I t was published
of the same author. rabbinorum,
disputationibus
hebraice, chaldaice,
syriace,
arabice, graece et cum
interpretaAllgemeine
1 6 4 3 . On GERSCHOVIUS see "GERSCHOW, J a k o b " in
deutsche Biographic,
hebrai-
( W i t h Latin version of the T g ) .
vol. 9 , p p . 4 9 - 5 2 .
(22) Targum hierosolymitanum rendering of T J I I ) .
in quinque libros Legis. London 1 6 4 9 . (A Latin
Also in the Bibl. N a t . , Paris, but falsely catalogued as T J I .
Jeremiae vatis Lamentationes
e fontibus
hebraicis [e Buxtorfii
Bibliis)
translatae
cum paraphrasi chaldaica, massora magna et parva, et Rasi et Ibn Ezra. London 1 6 5 1 . ( 2 ' ) Libri Jjobi chaldaice et latine cum notis, opera et studio J o . Terenti. Franckeral 1 6 6 3 . (2'') Paraphrasis MS.
chaldaica
Chronicorum
antiquo mb Bibl. Rev. ministerii Erfordiensi
Beckii.
hactenus
inedita,
excripta.
nunc
Cujus etiam versio latina prodet etc. 2 parts. Hamburg,
(25) Paraphrasis
chaldaica
Chronicorum
a MS.
vero e codice
. . aura atque opera
M.R.F.
1680-1683.
Cantabrigensi
s. XI
descripta
uc cum versione latina in lucem emissa a Davide Wilkins. Amsterdam 1 7 1 5 . W e m a y add t o the above: the Latin rendering to T g Jonathan t o the Prophets made b y Conradus P E L U C A N U S (d. 1 5 5 6 ) noted in W o i , F , 11, 1 1 6 7 ; Obadiae ex fonte
hebraico et antiqua Jonathan
David Qimchi, latine. London
paraphrasi,
Paraphrasis
c u m Rasi, I b n Ezrae et
1 6 0 1 ; the Spanish rendering of T g t o Canticles
made b y Moses LANIADO and published at Venice in 1 6 1 9 ; and, finally, the Latin rendering of Onkelos and T g Jonathan to the Prophets made b y Andrea de Leon ZAMORAN-O, found in M S form in the Barberini Library. Cf. W O L F I I , 1 1 5 8 and 1 1 6 7 . (28) Published at Isny in 1 5 4 1 . (2') Lexicon daicae,
Chaldaicum,
talmudicae
Chaldaicis,
in utroque
secretioribus
Talmudicum
et rabbinicae,
Hebraeorum
Talmude,
quotquot Babylonico
scriptoribus
balistis et jureconsultis extant,
et Rabbinicum in universis
in quo omnes voces chalVet. Test,
et Hierosolymitano,
commentatoribus
fideliter explicantur,
philosophis
FISCHER.
theologis
et
cab-
. . . in lucem editum a Johanne
Buxtorfio filio. [ 1 6 4 0 ] . . . I t was re-edited in t w o parts ( 1 8 6 9 , B.
paraphrasibus
in vulgaribus
1 8 7 5 ) at Leipzig b y
A Brief
12
Sketch of Targumic
Studies
Y E H I E L ( t 1 1 0 6 ) it m a k e s m o r e e x t e n s i v e u s e of t h e T g s t h a n R . N a t h a n
did.
I t also n o t e s all t h e p a s s a g e s in t h e T g s t h e n a v a i l a b l e w h e r e t h e
Messiah is referred t o , a s t u d y m a d e in a less c o m p l e t e m a n n e r b y E L I A S L E V I T A . J e w i s h s c h o l a r s , t o o , m a d e a significant c o n t r i b u t i o n .
In 1 5 8 0
M o r d e c a i B E N Y E H I E L L O R I A p u b l i s h e d a g l o s s a r y o n t h e A r a m a i c of t h e Tgs t o t h e Megilloth, Daniel a n d Ezra {^). Samuel B E N PHINEHAS pubhshed
a c o m m e n t a r y o n t h e T g s of E s t h e r and a n o t h e r o n t h e T g t o R u t h (^S). D a v i d B E N JACOB SZEBRCZYN
c o n t r i b u t e d a c o m m e n t a r y on T J I , T J I I
a n d T g Sheni t o E s t h e r ('»). E h a k i m G O T T S C H A L K R O T I I E N B E R G w r o t e a
c o m m e n t a r y on t h e M e g i l l o t h in 1 6 1 8 ( " ) a n d D a v i d o n T g I t o E s t h e r in 1 6 4 4 {^^).
A b e t t e r - k o n w n w o r k than those w e h a v e
j u s t m e n t i o n e d is R . P h e i b e l B E N D A V I D
difficilium in Targum
Y . Melammed one
Onkelosi,
Jonathanis
ZECHARIAH'S
Expositio
et Hierosolymitano
vocum
obviarum,
cum triplici isto Targum, p u b l i s h e d s e p a r a t e l y a t H a n o v e r in 1 6 1 4 a n d later in t h e A m s t e r d a m P e n t a t e u c h ( 1 6 4 6 ) .
A c o m m e n t a r y on T J I a n d
T J I I is also f o u n d in t h e 1 6 7 1 - 1 6 7 7 edition of t h e P e n t a t e u c h .
I t is f r o m
t h e p e n of M o r d e c a i B E N N A P H T A U H I R S C H f r o m K r e m s i r {^^).
Bishop G . G E N 6 B R A R D , w h o m w e have already mentioned, contributed a w o r k on t h e u s e of r a b b i n i c material (^*). W e h a v e writings on t h e n a t u r e a n d t h e o l o g i c a l u t i l i t y o f t h e T g s f r o m s u c h m e n as Christopher H E L V I -
(28)
K-iTJI "jS':"! m^':a trona Di;"ifl hv! .. . niScn tt'lTB (An explanation of the v o -
cabulary of the T g on the five Megilloth and on Ezra and Daniel), Cracow 1580. I n the British Museum. (29) ("iriDX rhia) D U i m hv . . . ^Sietr on the T g of Esther), Prague (Scholia on
RASHI'S
Xi'^nn (A commentary on the M T and
1601. In the British Museum.
BSth Din
S'mu'el
commentary on R u t h and Esther with a commentary on the
T g to R u t h and on the Gemara), Lublin 1606.
N o t in the British Museum.
I
owe the reference and description to a targumic bibliography kindly put at m y disposal b y A . DfEZ
MACHO
(3») (nroN n'j>;o hv in Hebrew on T J I , T J I I cf. also G.
DAYMAN,
for which I take this opportunity of thanking him.
cij-im)
'a'?B'n» auini \t\:v auin bv tpn^D (A commentary
and T g Sheni to Esther), Prague 1609.
In the B . M . ;
Grammatik^, p. 2 8 .
(31) ni'?'50 B'an omr\b niK»3 , -lan ri'^is: I C D (A literal commentary
on the five
Megilloth), Prague 1618. In the B . M . p 2 ) Magen MACHO'S ('8)
David,
Cracow 1644.
I also owe the reference to this to DfEZ
bibliography. Qeiorei
ha-sammim,
Amsterdam
1671-77;
bearing this title stands under M. ben N A P H T A L I logue of Hebrew printed books.
cf.
DAYMAN,
HIRSCH'S
I.e., N o work
name in the B . M . cata-
I t m a y be a later edition of the same author's
m^:n many 'jvi trnpan n»s fa-iin hv n2ie,T m a p -so, which is in the B . M . (8*) Eisagoge
ad legenda et intelligenda
rabbinorum
Joel, mentioned above (n. 12) was published with it.
commentaria.
The Tg t o
Prior
to the Nineteenth
Century
13
c u s (28) ( 1 6 1 2 ) , J. O w E N U s (2«), Augustus V A R E N I U S ( " ) , T h o m a s SMITH Jo. J.
M O R I N U S ("») C.
A.
(1663),
WICHMANNSHAUSEN
AS) Christophor
or
HELWICH,
Paraphrasibus,
(1720).
Im.
the targumic
doc-
H . MICHAELIS to
(")
Giessen 1612.
Tractatus Historicus
earum Origine,
Autoritate, S- insigni
interpretationibus,
J.
Numero,
Usu in Controversiis
C'),
SIMON ( " ) ,
U s e w a s a l s o m a d e of t h e T g s hy C h r i s t o p h e r
HELWIG
Chaldaicis Bibliorum tate, Differentiis,
( " ) , (1703)
Richard
(1665),
d e v o t e d special attention
S C H W A R Z (*") ( 1 7 5 8 - 1 7 5 9 ) t r i n e of t h e Messiah.
PFEIFFER ( " )
CART-
et Theologicus de
Autoribus,
Theologicis,
Antiqui-
ac Scripturae
T h e title gives a good idea of the contents.
Of
the works on the T g s from this period HELWICH'S is b y far the most complete and See also Tractatus historicus et
treats of the same questions as most d o today. Theologicus de libris Thargumicis,
Thalmudicis
ludaeos in HELWICH'S Commentaria.
et Chaldaicis paraphrasibus
. . in epistolam
adversus
S. Pauli ad Hebraeos.
London
1661, p p . 8 5 7 - 8 0 . ( 8 ' ) I.e. John O W E N in " D e Origine I V Targumim deque singulis in s p e c i e " , being Digr.
Ill,
(pp. 4 0 2 f f . ) of his Theologoumena
J. O W E N see J. M. RiGG in Did. of Nat. Biog., (")
De Targumim
in Prophetas Rostock
vel paraphrasibus
chaldaicis
et ilia quae extat in Hagiographos
1644.
Pantodapa,
Bremen 1684. O n
vol. 14, p p . 1 3 1 8 - 2 2 . Onkelos in Legem,
Jonathanis
lectionum Academicarum
prima,
Augustus VARENIUS (1620-1684) was made professor of Hebrew
at Rostock in 1643. On his life and work cf. Allgemeine
deutsche Biographic,
vol. 3 9
(1895), p p . 4 8 6 f. (88) Diatriba
de chaldaicis paraphrastis
mude ac scriptis rabbinorum concinnata.
eorumque
versionibus
ex utraque
Tal-
Oxford, 1662. " A scholarly work showing
the writer's early bent towards oriental learning" according t o T h o m a s SOCCOMBE in his biography of Thomas SMITH (1638-1710) in Dictionary vol.
of National
Biography
18, p . 5 4 0 . (89) In Book I I , Exercit. V I I I , p p . 3 1 8 ff. of his Exercitationes
hebraei graecique
textus sinceritate,
germana
scenda, illius cum Vulgata conciliatione. (*") Dissertatio judaicae...
de Targumim.
principia...
LXX
interpretum
Biblicae de
translatione
digno-
Paris 1663.
Wittenberg
hoc est: exercitationes
1665.
Theologiae...
Also in his
de Judaeorum
libris. Leipzig 1687.
Christianus KORTHOLATUS (i.e. KORTHOLT) also treats of the T g s in ch. 3 9 of his Variae Scripturae (•*!) Histoire
sacrae editiones. . . Kilonii (Kiel) 1886. critique
I n Latin: Amsterdam (*2) Denarius
du
Vieux
Testament.
Paris
1 6 7 8 ; Amsterdam 1 6 8 0 ;
1681. Book I , ch. 18.
positionum
de Targumim.
Wittenberg,
1703. Johan
Christoph
WICHMANNSHAUSEN (1663-1727) was professor of Oriental Languages at Wittenberg. See C. SIEGFRIED in Allgemeine (^8) De Targumim
deutsche Biographic
usu insigni anti-judaico
vol. 4 2 (1897), p. 3 1 6 .
in dodrina
ciatim de voce Memra seu Logos a chaldaeis de Messia
de persona
usurpata).
Christi (spe-
Halle 1720. T h e
Tgs are also treated of in Disputatio V , V I , V I I of J. L E U S D E N ' S Philologus
Hebraeus.
Utrecht 1657; 2 d rev. ed. Utrecht 1672; 3rd. ed. Utrecht 1686; 5 t h ed. Basle 1739. (")
Jesus
Targumicus.
2 parts. Torgau
1758-1759.
A Brief
14
W R I G H T ( « ) , b y J . LiGHTFOOT in h i s Horae
Sketch of Targumic
Hebraicae
Studies
et Talmudicae
("),
a n d i n t h e s i m i l a r w o r k b y C . S C H O E T T G E N (*'). J . B A R T O E O C C I t r e a t s o f
t h e m i n Bibliotheca Magna
Rabbinica ( " )
(1675-1694).
T h e Bibliotheca
Sacra of J . L E L O N G ( " ) a n d Bibliotheca Hebraea (*») of J . C . W O L F
contain
m u c h m a t e r i a l o n t h e e d i t i o n s a n d v e r s i o n s of t h e T g s as well as i n f o r m a t i o n o n t h e earlier writers w h o l a b o u r e d i n these studies. T h i s c a t a l o g u e of earlier writers o n t a r g u m i c studies is b y n o m e a n s exhaustive.
A g l a n c e a t t h e t w e l f t h Prolegomenon of W A L T O N ' S
Appara-
tus ('^) will i n t r o d u c e o n e t o o t h e r v i e w s t h e n c u r r e n t o n t h e s e paraphrases. T h e m a n n e r i n w h i c h t h e p r o b l e m s relating t o t h e T g s w e r e t h e n a p p r o a c h e d s h o w s u s t h a t t h e s e earlier w r i t i n g s are still r e l e v a n t . A p a r t f r o m t h e m a n ner i n w h i c h t h e T g s in g e n e r a l w e r e c o n s i d e r e d , t h e y also c o n t a i n useful lists o f t h e p o i n t s o f c o n t a c t b e t w e e n t h e T g s a n d t h e N T .
M a n y of t h e
t e x t s c o n s i d e r e d p e r t i n e n t t o d a y w e r e d e b a t e d o v e r t h r e e centuries a g o . T h e s e s t u d i e s , h o w e v e r , l a b o u r e d u n d e r serious d r a w b a c k s .
T o begin
with, t o o m u c h interest w a s paid t o t h e apologetic value of the Tgs. Then, in c o m p a r i s o n s w i t h t h e N T o n l y i n d i v i d u a l t e x t s w e r e c o n s i d e r e d , a n d t h u s t h e e a r l y o r l a t e c h a r a c t e r of t h e w o r k s as a w h o l e c o u l d neither b e proved n o r disproved.
T h e age h a d n o t y e t arrived when this s t u d y could
be made.
(")
Electa
Thargum
Thargumico-rabbinica,
seu Chaldaica paraphrasi.
Hebraicum,
seu observationes
monumentis
desumptae,
explicantur etc.
sive
annotationes
in
Exodum
ex
diversimodae
unde plurima
ex Hebraeorum,
cum Veteris
presertim
tum Novi
triplici
Mellificium
1 6 5 8 . Cf. also his other work:
antiquorum,
Testamenti
loca vel
Printed in Critici Sacri, London ed. 1 6 6 0 , vol. I X , cols. 2 9 4 3 - 3 1 2 8 ;
in the Amsterdam ( 1 6 9 8 ) ed. vol. V I I I , part 2 , cols. 1 2 7 1 - 1 4 2 6 . Electa
Thargumica
was inserted in vol. I, part 1, of the 1 6 9 8 (Amsterdam) ed. of the Critici
Sacri,
which ed. I have been able t o consult at Sacred Heart College, Cork. (")
Matthew, 1 6 5 8 ; Mark, 1 6 6 3 ; I Corinthians, 1 6 6 4 ; Luke, 1 6 7 4 ; Acts and
R o m a n s published posthumously b y R . K I D D E R in 1 6 7 8 . (*') Horae Theologiam Horae
Hebraicae
Judaeorum
J. Lightfooti
modo illustrantur; (")
et Talmudicae
dogmaticam
in universum
antiquam
in libris historicis
Novum
et orthodoxam
supplentur,
2 vols, Dresden and Leipzig,
Epistolae 1733,
Testamentum
de Messia). et Apocalypsis
(in
Quibus eodem
1742.
Bibliotheca magna rabbinica, de scriptoribus et scriptis hebraicis, R o m e 1 6 7 5 -
9 4 ; reprinted b y Gregg Press, N e w Jersey 1 9 6 4 . (*9) Paris 1 7 0 9 . 2 vols.
I t was re-edited b y N . DESMOLETS, Paris 1 7 2 3 in 2
vols, and finally in a revised fashion b y A . G. M A S C H : Bibliotheca sacra post lac. Lelong et C. F. Boerneri
iteratas curas ordine disposita,
emendata, suppleta, conti-
nuata ab Andr. G. Masch, Halae 1 7 7 8 - 1 7 9 0 . 2 parts in 5 vols. ('») 4 vols. H a m b u r g (")
Biblia
1715-1773.
Sacra Polyglotta.
London 1 6 5 7 . P p . 8 1 - 7 .
The Golden Age of Jewish
III.
The
Studies
Golden A g e
(ca. 1850-1910)
of J e w i s h
15
Studies
(ca.
1850-1910)
T h e era of t h e s c i e n t i f i c s t u d y of J u d a i s m h a d t o a w a i t t h e r e s e a r c h e s of Iv. Z u N Z a n d h i s s u c c e s s o r s .
L . Z U N Z ' S m a j o r w o r k , Die
gottesdienstlichen
Vortrdge der Juden i^), w a s f o l l o w e d b y a n u m b e r o f o t h e r s of e q u a l w o r t h t h a t e a r n e d f o r h i m t h e t i t l e of " F a t h e r of M o d e r n J e w i s h S c i e n c e " .
His
pioneering w o r k was continued b y others a n d during the Golden A g e
of
J e w i s h S t u d i e s {ca. 1 8 5 0 - 1 9 1 0 ) f e w p r o b l e m s i n t h e field w e r e l e f t u n t o u c h e d . T h e n e w m o v e m e n t b r o u g h t s c i e n t i f i c j o u r n a l s i n t o b e i n g ('') a n d p r o d u c e d w o r k s of lasting v a l u e .
(")
A.
GEIGER'S
Urschrift (»^) w a s f o l l o w e d
1st ed. Berlin 1832; 2 n d ed. Frankfurt on Main 1 8 9 2 .
towards
H e had already
outlined the plan for a scientific study of Judaism in Etwas iiber die rabbinische Literatur (1818).
See below n. 5 3 for Zeitschrift that first appeared in 1 8 2 2 .
We
m a y also mention from among his other writings Die synagogale Poesie des Mittelalters (Berlin 1855);
Der Ritus
turgeschichte der synagogalen
des synagogalen Poesie
Gottesdienstes
und Literatur (Berlin 1845). For his life see N . G L A T Z E R , L. Zunz. Europder,
Litera-
(Berlin 1859);
1867); Zur Geschichte
(Berlin 1 8 6 5 ; Nachtrag
Jude,
Deutscher,
Tubingen 1964.
('8) T h e principal journals for our purpose are the following: Jiidische schrift, Prague-Briinn 1802; -
BikkurS ha-'Ittlm,
fiir die Interessen des Judentums, fiir
MonatsZeitschrift
Breslau 1 8 2 2 - 1 8 2 3 (founded b y 1,. Z U N Z ) ; -
senschaftliche Zeitschrift fiir jiidische Monatsschrift
Vienna 1 8 2 0 - 1 8 3 2 ; -
Theologie,
Geschichte und Wissenschaft
Frankfurt on Main des Judentums,
(Pounded b y Z . FRANKEI,, it took up ZUNZ'S Zeitschrift);
Wis-
1834-1848;
1851-1938;
Ha-Masktr
-
1939-;
( A Journal
for Hebrew Bibliography) founded b y M. S. STEINSCHNEIDER; Frankfiui; o n Main 1858-1882; - Judische Zeitschrift fur Wissenschaft Berlin 1862-1875; - BSth ha-Midrash,
und Leben, founded b y A . G E I G E R ;
Vienna 1865-1866; - Jiidisches
Cracow 1873; - Magazin fiir Geschichte, Literatur und Wissenschaft
Literaturblatt,
des
Berlin 1874-1893; T h e editors were A . B E R U N E R and D . HOFFMANN.
Judentums,
T h e first t w o
volumes went tmder the title Magazin fiir jiidische Geschichte und Literatur. buch fiir Geschichte und Literatur
der Juden,
a quarterly founded
and edited b y A . BERLINER and D . HOFFMANN,
1874-1890; -
juives, Paris 1880 and still current; - Monatsschrift
fiir Literatur
des Judentums, terly Review; 1910,
Vienna 1889-1891, edited b y A . W E I S S M A N N ; Old Series, London
1888-1908;
N e w Series,
still runs; Zeitschrift fiir hebrdische Bibliographie,
jiidische Geschichte und Literatur,
Berlin
Jahr-
b y N . BRULI,
Revue und
des
£tudes
Wissenschaft
The Jewish
Quar-
Philadelphia-London,
1896-1920;
Jahrbuch fUr
1 8 9 8 - 1 9 2 0 ; - Jahrbuch der jUdisch-literar-
ischen Gesellschaft, Frankfurt on Main 1903-1928. For further information on Jewish periodicals cf. A . I . SHINEDLING " Periodicals and Press" in The Universal Encyclopedia,
vol. 8, N e w Y o r k 1 9 4 2 , p p . 4 3 8 - 5 7 ; C. G . HERLITZ
"Presse, jiidische" in Jiidisches Lexicon
Jewish
and M . P R O B S t ,
vol. 4 (1930) cols. 1 1 0 2 - 1 1 1 0 ; S . O C H S E R ,
"Periodicals" in JE vol. 9 (1905) p p . 6 0 2 - 4 0 . (^)
Urschrift und Uebersetzungen der Bibel in ihrer Abhdngigkeit
Entmcklung
des Judentums.
von der inneren
Breslau 1857; reprint with introduction b y P. K A H L E
and a supplement b y N . CZERTKOWSKY, Frankfurt on Main 1928.
A Brief
16
Sketch of Targumic
Studies
t h e e n d o f t h e c e n t u r y b y W . B A C K E R ' S w o r k o n t h e h a g g a d o t h of t h e T a n n a i m a n d t h e A m o r a i m (°^), a n d o t h e r s t u d i e s o n J e w i s h s c i e n c e p ' ) . justly
considered
the founder
of
modern
H e is
Jewish haggadic studies.
b e g i n n i n g o f t h e p r e s e n t c e n t u r y s a w t h e p u b l i c a t i o n of t h e Jewish
The Ency-
w h o s e l e a r n e d a r t i c l e s f r o m t h e l e a d i n g a u t h o r i t i e s of t h e d a y
clopedia {")
c o v e r m o s t a s p e c t s o f J u d a i s m . I n his Einleitung in Talmud und Midrasch ('^) H.
STRACK attempted t o give a systematic
outline of
Jewish
literature.
T h e f a c t t h a t t h e r e w e r e f o u r e d i t i o n s of t h i s w o r k b e t w e e n 1 8 8 7 a n d 1 9 0 8 g i v e s s o m e indication of t h e
flourishing
s t a t e of J e w i s h s t u d i e s d u r i n g t h e
period T a r g u m i c studies benefited Jewish science.
were noted («i) and edited («2).
(85) Die Agada Die
der babylonischen Die
Amorder.
exegetische
2 vols. Strasbourg
Amorder.
Strasbourg, Terminologie
der Tannaiten.
MSS
S o m e of t h e T g s w e r e t r a n s l a t e d i n t o t h e
der Tannaiten.
Agada der paldstinensischen
Terminologie
i m m e n s e l y f r o m this r e n e w e d interest in
Older editions of the T g s were reprinted ('"); n e w
Leipzig
1884-1890;
2nd e d , 1903.
3 vols, Strasbourg 1892-1899. Die
Agada
1878; 2 n d ed. Frankfurt on Main 1913. der jiidischen
Traditionsliteratur.
1899; V o l . I I : Terminologie
Leipzig 1 9 0 5 ; Tradition und Tradenten in den Schulen
Paldstinas
der
und
Vol. I: Amorder.
Babyloniens.
Leipzig 1914. (")
12 vols. N e w Y o r k
1901-1906.
(58) 5th ed., Munich 1 9 2 0 . (88) A n English ed., based on the author's corrections of the 5th German one. was published in Philadelphia in 1931 and reprinted b y Meridian Books, N e w Y o r k , in 1959. T h e work, even in its latest edition, is hopelessly out of date and needs a thorough revision. (8») E . g . the reprint of the Sabbioneta ed. of Onkelos (1557) brought o u t b y A . BERLINER,
BerUn 1884.
(81) Cf. P. D E LAGARDE, " E i n e vergessene Handschrift des sogennanten Fragm e n t e n t a r g u m s " , Nachrichter KAUTZSCH,
" Mitteilung
d. kdnigl. Ges. d. Wiss.
uber eine alte Handschrift
Soncino N o . 8 4 ) , Halle [actually Jonathan-Targum: BARNSTEIN,
" A
A d d . 27031 Noteworthy
Leipzig]
zu Gottingen,
1893; G. D A L M A N ,
d. British Mus. " , MGWJ
Targum
1888. E . F.
des Targum Onkelos (Codex
M S . in the British
" H a n d s c h r i f t zum
41 (1897) 4 5 4 - 5 6 ; H . Museum",
JQR 11
(1899) 1 6 7 - 7 1 ; S. L A N D A U E R , " E i n interessantes Fragment des Pseudo-Jonathans", Festschrift
A. Harkavy,
Petersburg 1908, p p . 19-26.
(82) p . D E LAGARDE, Prophetae 1872
chaldaice e fide codicis
(reviewed b y T h . N O L D E E E in Literarisches
N r . 4 3 (26 Oct. 1872) 1157-60; id., Hagiographa Targum
scheni zum Buche Esther,
thargum (Thargum
jeruschalmi
reuchliniani,
Centralblatt fiir
chaldaice, Leipzig 1873; L. M U N K ,
Berlin 1876; M . G I N S B U R G E R , Das
zum Pentateuch),
Leipzig
Deutschland, Fragmenten-
Berlin 1899; M . A D L E R ,
"Targum
t o N a h u m " , JQR 7 (1894) 6 3 0 - 3 7 ; H . BARNSTEIN, The Targum of Onkelos to Genesis, London 1 8 9 6 ; F , P R A E T O R I U S , Das Targum zum Buch
der Richter in jemenischer
The Golden Age
of Jewish
vernacular C^).
Studies
(ca. 1850-1910)
17
T h e A r a m a i c of t h e T g s w a s s t u d i e d ( " ) as w a s also t h e
character of t h e v a r i o u s t a r g u m i c p a r a p h r a s e s were c o m p a r e d a m o n g Ueberlieferung,
T h e individual Tgs
t h e m s e l v e s ( « ' ) ; w i t h t h e original H T ( " ) ;
Berlin 1900; M . GASTER, " G e n i z a Pragmente zu D t . (Targum jeru-
schalmi)", Gedenkbuch zur Erinnerung
an D.
Kaufmann,
ed. A . B R A U N
R o S E N T H A i , , Breslau 1900, p p . 2 2 2 - 2 4 ; L. WOLFSOHN, Targum 1902;
with
M . GINSBURGER, Pseudo-Jonathan
[Thargum
and
P.
zu Jeremias,
Halle
Jonathan ben UsiSl zum
Penta-
teuch). Nach der lyondoner Handschrift (Brit. Mus. A d d . 2 7 0 3 1 ) , Berlin 1903. (")
E . g . , C . W . GINSBURG'S English trans, of T g Koheleth in his commentary
to Ecclesiastes, London 1861; J. W . ETHERIDGE, The Targums of Onkelos and Jonathan ben Uzziel on the Pentateuch
with the Fragments from
the Jerusalem
Targum,
2 vols., London 1862-65; G . W . P A U L I , The Chaldee Paraphrase of the Prophet London 1871; CASSEL has a German version of the Targum Sheni in his
Isaiah,
commen-
tary to Esther, Berlin 1878; A . BARNSTEIN, The Second Targum translated from the Aramaic,
[=
an Eng. Targum
H. S . LEVI,
Targum to Isaiah I-V
trans, of
CASSEL'S German rendering], Edinbiu-gh
on Isaiah...
with Commentary,
with [Hebrew] Commentary,
The Burden of Babylon,
London
1888;
1888; S . H A R R Y ,
London 1889; C . G. K . GiLLESPlE,
T h e Hebrew T e x t of Isaiah xiii, 7 - x i v , 2 3 . . . , Stockport
1890;
A . W . GREENUP, The Targum
field
1893.
on the Book of Lamentations,
translated,
('*) Cf., e.g., S . KRAUSS, Griechische und lateinische Lehnwdrter in Talmud, drasch und Targum, deutsches Worterbuch M . S . PRANKEL, Berliners, gen
zur
2 vols., Berlin 1 8 9 8 / 9 9 ; M . J. L A N D E N , zum Kenntnis
des Talmuds,
ShefMi-
Rabbinisch-aramdisch
der Targumim.
. ., Prague 1819;
" K l e i n e Beitrage zum targumischen W o r t e r b u c h " , Fes<5cAn/< ^ .
Frankfurt o. M . 1903, pp. 9 9 ff. M . N E U M A R K , Lexikalische Sprache
des jerusalemischen
Pentateuch-Tar gum
Untersuchun-
(Dissertation,
Giessen),
Berlin 1905. (*5) Cf.
G. B . W I N E R , De
Erlangen 1823; H .
PETERMANN,
Jonathanis
in Pentateuchum
paraphrasi
BerUn 1831; Z. FRANKEL, " E i n z i g e s zu der T a r g u m i m " , Zeitschrift fUr die des Judentums
3 (1846)
110 f.;
chaldaica,
De indole paraphraseos quam Jonathanis esse dicitur, Interessen
H . SEUGSOHN - J. T R A U B , " U e b e r den Geist des
Jerushalmi", ibid. 1 (1851-52) 2 3 5 - 4 2 ; Sieg. M A Y B A U M , Die Anthropomorphien Anthropopathien Psalmen",
bei Onkelos..
MGWJ
21
und
., Breslau 1870; W . BACHER, " D a s T a r g u m zu den
(1872)
4 0 8 - 1 6 ; id.
"Kritische
Untersuchungen
zum
phetentargum", ibid., 28 (1874) 1-58; S. B . SCHEFFTEL, BiHrS Onkelos, Scholien Onkelos von S. B. Schefftel, nach dem Tode des Verfasser herausgesgeben von Dr. Perles, Munich 1888; M. G I N S B U R G E R , " Z u m Fragmententhargum", MGWJ
Prozum Josef
41 (1897)
2 0 9 - 9 6 ; 3 4 0 - 5 0 ; E . B R E D E R E K , " D i e A r t der Uebersetzung in T a r g u m O n k e l o s " . Studien und Kritiken
3 (1901) 3 5 1 - 7 7 ; S. LANDAUER, " L e s a r t e n zum T a r g u m der
KJageUeder", Festschrift (")
Ndldeke,
Giessen 1906, p p . 5 0 5 - 1 2 .
Cf. W . BACKER, " D a s gegenseitige Verhaltniss der pentateuchischen T a r -
g u m i m " , ZDMG
28 (1874) 5 9 - 7 2 ; J. BASSEFREUND, Das
Pentateuch, sein Ursprung und Character und sein tateuchischen Targumim,
Breslau
1896
(published first in MGWJ
41 (1897). («') See, e.g.
GEIGER'S
Fragmenten-Targum
Verhdltniss zu den anderen
Urschrift, p p . 456 ff.
40 (1896)
zum penand
A
18
Brief
Sketch of Targumic
Studies
o t h e r e a r l y versions ('«) as w e l l as w i t h t h e h a l a k a h ( " ) a n d other J e w i s h w r i t i n g s ('").
C i t a t i o n s f r o m t h e P T in J e w i s h w r i t i n g s f r o m earliest t i m e s
d o w n t o those of t h e printed editions were collected a n d c o m m e n t e d on ( " ) . T h e q u e s t i o n o f t h e d a t i n g of t h e T g s , in p a r t i c u l a r t h e P T , also r e c e i v e d attention ( " ) .
T o g e t h e r w i t h t h i s , studies w e r e m a d e o f i n d i v i d u a l aspects
of t h e c o n c e p t s c o n t a i n e d in t h e T g s ( " ) .
T h e present-day student m a y
(•') Cf. A . RtJDOi,F, Die Onkelo chaldaico... Akila,
et quid ei rationis intercedat cum
2 parts, Leipzig 1 8 4 5 / 4 6 ; J. M . S C H O E N F E L D E R , Onkelos und Peschitta
iiber das Alter des Onkelos'schen zu Deutero-Jesaia
und ihr Verhdltniss
S C H O E N B E R G E R ) , Die syrische hdltniss zum . . . Klagelieder
Targums),
Targum,
[Studien
Munich 1869; H . W E I S S , Die
zum...
Targum,
Halle
Peschitta
1873; SEBOEK { =
Uebersetzung des zwdlf kleinen Propheten und ihr Ver-
Breslau 1887; A . S B E L E S S , Die syrische Uebersetzung der
und ihr Verhdltniss zum Targum, Giessen 1896; M. PRIEDMANN, Onkelos
und Akylas, ("') Cf.
Frankfurt o. M . , 1896. S.
Die
GRONEMANN,
Jonathan'sche
Pent.-Uebersetzung
in
ihrem
Verhdltnisse zur Halacha, Leipzig 1879; S. SiNGER, Onkelos und das Verhdltniss seines Targum
zum Halaka,
m i m " , MGWJ
Frankfurt o . M . , 1881; M . G I N S B U R G E R , "Verbotene Thargu-
44 (1900) 1-7.
('») Cf. S. K R A U S S , " D i e biblische Volkertafel, im Talmud, Midrasch und Targ u m " , MGWJ Jonathan (")
pp.
3 9 , N F 3 (1895) 1-11; 4 9 - 6 3 ; A . M A R M O R S T E I N , Studien zum Pseudo-
Targum.
I. Das Targum
Cf. L. Z U N Z , GV
17 ff.; L E R N E R ,
und die apokryphe
aus Thargum
N o . 4 ) ; K o H U T , Index 1892,
Posen 1905. Fragmenten-Targum,
Magazin
" A n l a g e des Bereschith R a b b a und seine Quellen",
8 (1881) 3 0 - 3 6 ; M . G I N S B U R G E R , Das Citate
Literatur,
2, p p . 71 ff.; J. B A S S F R E U N D , Das
Zeitschrift
jeruschalmi", ad Citata. ..
Fragmententhargum, fiir
targumica...
p p . 9 1 - 1 2 2 ; id., " D i e
hebraische
Philologie
6
in the index to the Aruk,
(1902, Vienna
p p . 18 ff. ('2) Cf. M. L E V Y , " U e b e r Onkelos und seine Uebersetzung des Pentateuch I I I ,
Entstehimg, Alter, Vaterland tmd Einfluss der Uebersetzung", in G E I G E R ' S Wiss.
Zeit.
Jiid. Theol. 5 (1844) 175-98. This article of L E V Y ' S is continued in Literaturblatt des Orients,
1845, p p . 337 ff., 3 5 4 ff.; L . HAUSDORFF,
nach tahnudischen Quellen", MGWJ HIRSCH, 'Iggeret Bikoret: und Midraschim,
3 8 (1894)
" Z u r Geschichte der Targumim 203-13;
241-51;
289-304;
Ein Beitrag zur historischen Kritik in Betriff der
Chajes
Targumim
2 n d ed., Pressburg 1 8 5 3 ; J. BASSFREUND, " D i e Erwahnung Jocha-
nans des Hohenpriesters i m Pseudo Jonathan zu Deuter. 33,11 und das angeblich hohe Alter dieses T a r g u m " , MGWJ
44 (1900) 4 8 1 - 8 6 .
{ ' 8 ) Cf. e.g. P. Y O U N G , Christology as unfolded in the Ancient Yisrael,
Jewish
of the Targums, or the Doctrine of the
Targums,
The Hope of Israel, or the Doctrine
siah as stated in the Targums;
Messiah
Edinburgh 1848; W . AYERST, of the Ancient
Jews concerning
Tiqwat
the
Mes-
Italian translation, La Speranza d'Israele etc., Milan
1865 (I have not been able t o consult the original); A . N E U B A U E R - S. R . D R I V E R , The Fifty-third
Chapter of Isaiah according to the Jewish Interpreters,
2 vols. Oxford,
London, Leipzig ,1876, 1877; vol. I, texts; vol. I I translations (pp. 5 f. for trans, of T g I s 5 3 ) ; M . G I N S B U R G E R , " D i e Anthropomorphismen JfPT
17 (1891) 2 6 2 - 8 0 , 4 3 0 - 5 3 .
in den
Thargumim",
The Golden Age
of Jewish
Studies
(ca. 1850-1910)
19
n o t agree w i t h m a n y of t h e c o n c l u s i o n s r e a c h e d in a n y of t h e s e i n d i v i d u a l s t u d i e s : a k n o w l e d g e of t h e w o r k a l r e a d y d o n e d u r i n g this earlier p e r i o d , h o w e v e r , will s a v e h i m m u c h t i m e a n d l a b o u r . F o r , a l t h o u g h t h e p r e s e n t d a y s t u d e n t m a y c h o o s e a different a p p r o a c h , h e m u s t still w o r k w i t h t h e s a m e t e x t s as t h e s e p i o n e e r s in t h e
field.
T h i s first a p p r o a c h t o a scientific s t u d y of t h e T g s w a s n o t w i t h o u t serious s h o r t c o m i n g s .
A t t h e risk of o v e r s i m p l i f i c a t i o n w e m a y s a y t h a t
t h e a p p r o a c h t o t h e T g s , as t o J e w i s h t e x t s in g e n e r a l , w a s i n d i v i d u a l istic ('*).
E a c h h a g g a d a h w a s c o n s i d e r e d in itself o r as a s s o c i a t e d w i t h s o m e
i n d i v i d u a l r a b b i . Sufficient
attention was n o t paid t o the continuity of
tradition a n d t o t h e p o s s i b i l i t y t h a t t h e association of a t r a d i t i o n w i t h a g i v e n rabbi m a y b e d u e m e r e l y t o an a c c i d e n t in t h e h i s t o r y of t r a n s m i s s i o n a n d m a y h a v e n o t h i n g t o d o w i t h t h e d a t e of origin of t h e t r a d i t i o n . B e c a u s e t h e sources of r a b b i n i c t r a d i t i o n d a t i n g f r o m T a n n a i t i c t i m e s w e r e c o n s i d e r e d t h e oldest, t h e y w e r e t a k e n as t h e m a i n criteria f o r d a t i n g r a b b i n i c m a t e r i a l : t h o s e first a t t e s t e d o n l y in " l a t e r " s o u r c e s w e r e a u t o m a t i c a l l y
suspect-
A s regards t h e T g s , t h e g e n e r a l v i e w w a s t h a t t h e o l d e s t of all t h r e e w a s O.
N e x t in t i m e c a m e t h e T g of J o n a t h a n t o t h e P r o p h e t s .
TJI
a n d T J I I w e r e c o n s i d e r e d m u c h m o r e r e c e n t : t h e f o r m e r b e i n g n o earUer than the 7th century.
T h a t this p o s i t i o n o n t h e T g s t o t h e P e n t a t e u c h
should b e c o m e general — d e s p i t e t h e c o n t r a r y v i e w of s u c h authorities as Z.
FRANKEL ("),
A.
GEIGER ("),
Th.
N O L D E K E (")
and
others —
principally t o G . D A Y M A N ' S Grammatik des jUdisch-paldstinischen isch ('*), a n d t o his o t h e r w o r k , Die Worte Jesu ( " ) . his Grammatik
is
due
Arama-
I n t h e first e d i t i o n of
(1894) h e g a v e a p r o m i n e n t p l a c e t o T J I
and
TJII,
seeing t h a t t h e y m a y p o s s i b l y i n c l u d e s e c t i o n s f r o m a v e r y e a r l y , a n d e v e n pre-Christian,
period.
This
possibility he discarded completely
('*) Cf. G. VER.MES, Scripture and Tradition; BibUca, Vol. IV) (")
1851.
Studies
Die
(Studia Post-
Leiden 1961, p. 3.
Cf. Vorstudien zur Septuaginta,'L,e.iTpzig\%A\,-p^.
der paldstinischen Leipzig
Haggadic
in
Exegese
auf
die
alexandrinische
185-91; Ueber den
Hermeneutik
Einfluss
[Pentateuchus),
In the latter work he concludes that targumic activity existed
already in the early Hellenistic age and maintained that it was impossible t o assume a late date for the P T ; cf. esp. p. 8 1 . (")
Urschrift. pp. 451 ff.
(")
Cf. Die alttestamentliche Literatur. Leipzig 1886, p. 2 5 6 .
(")
Leipzig 1894; 2nd ed. 1905.
(")
Leipzig 1898; 2nd ed. 1930; E n g . trans. The Words
1902. (80) Cf.
The Words...
pp. 84 f.
of Jesus,
Edinburgh
A
20
Brief
Sketch of Targumic
Studies
Worte Jesu ('^) a n d in t h e s e c o n d e d i t i o n of his Grammatik {'^^), where h e d e f e n d e d t h e v i e w t h a t t h e earUest p o r t i o n s of T J I a n d T J I I , hnguistically s p e a k i n g , are t h o s e t a k e n f r o m O . T h e l a n g u a g e of T J I a n d T J I I , h e m a i n t a i n e d , is a m i x t u r e of A r a m a i c f r o m v a r i o u s dialects a n d it c a n n o t b e taken t o r e p r e s e n t t h a t of 1st c e n t u r y P a l e s t i n e r e c o n s t r u c t e d l a n g u a g e of J e s u s on O.
T h i s l e d h i m t o base his
In so doing he was, however, quite
i n c o n s i s t e n t , f o r h e h e l d t h a t O is w r i t t e n in t h e l a n g u a g e of t h e learned s c h o o l s of J u d e a a n d n o t in t h a t s p o k e n b y t h e p e o p l e
I V . T h e U s e of the T a r g u m s to the Pentateuch in Certain W r i t ings on the N e w T e s t a m e n t and on J u d a i s m T h e v i e w w h i c h h o l d s f o r t h e l a t e o r u n c e r t a i n d a t e of t h e T g s in g e n eral, a n d of t h e P T in p a r t i c u l a r {^^), affected e v e n t h e classic writings on Judaism.
I n The History of the Jewish People in New Testament Times
E . S C H U R E R p u r p o s e l y o m i t t e d c o n s i d e r a t i o n of t h e T g s , believing t h e y b e l o n g e d t o t h e t h i r d o r f o u r t h centuries at t h e earUest " t h o u g h o f t e n fall b a c k o n o l d e r e x e g e t i c a l t r a d i t i o n s ' ' ( " ) .
they
T h e i r Messianic d o c t r i n e ,
h e w r o t e , m a y b e c o n s i d e r e d t o b e t h a t of t h e a u t h o r o f t h e PhilosophouW h e n H . S t . J . T H A C K E R A Y c i t e d t h e " T a r g u m of P a l e s t i n e "
mena
( a c t u a l l y T J I ) ( " ) h e f o u n d it n e c e s s a r y t o r e m i n d his reader t h a t it is a 7 t h c e n t u r y w o r k w h e r e a s O g o e s b a c k t o t h e 1st.
H e further n o t e d
t h a t t h e " a d d i t i o n s " of t h e T g of P a l e s t i n e t o O in loc. (i.e. N m 21,16 S.) are later a c c r e t i o n s .
H e failed t o n o t e , h o w e v e r , t h a t w h a t he c o n s i d e r e d
(")
Cf. ibid.,
(")
Cf. Grammatik^,
(88) Ibid.;
pp.
The
84-86. pp. 32 f.
Words
pp. 84 f.
(8^) Grammatik'^, p. 13. (88) This was considered to be later than T g Jonathan to the Prophets;
cf.
above p. 9. (88) Eng. trans, of the revised 2nd German ed., Division I I , vol. ii, Edinftiorgh 1901,
pp. 153 f.; (")
Ibid.
troductions pp.
to
154-63).
cf. for the latest ed. GJV, It
the
His
(88) Ibid.
need Tgs
hardly (GJV,
bibliography
be is-"
I I , 4th ed. (1907), pp. 607 f.
remarked [1901],
is especially
that pp.
valuable
HJP,
{ib.
152-56;
Actually, the doctrine of the Philosophoumena
could well be that of 1st cent. Judaism.
has
SCHURP;R
147-52;
excellent
Div.
I,
vol.
in£,
160-63).
9,30 which he d i e s
The Messianic doctrine of the TgS; m.
fact, appears to be very old and, in m a n y places at least, pre-Christian; see below: pp.
2 3 8 f. (8») InThe
p. 2 0 8 .
Relation of St. Paul to Contemporary
Jewish
Thought, London
1900,
Use of the Targums
in Certain
Writings
21
later a d d i t i o n s are a c t u a l l y f o u n d in t h e t e x t of P S . - P H I L O ' S LAB
which
he c i t e d a p a g e further o n . T h e writings of J . B O N S I R V E N e v i n c e a distrust of t h e T g s in t h e r e c o n struction of N T J u d a i s m .
In Le Judaisme palestinien au temps de
Jesus-
Christl^"), while a d m i t t i n g t h a t t h e y c o n t a i n certain o l d e r p a r t s , h e b e h e v e d t h a t t h e y are t o b e u s e d as witnesses of J e w i s h religion f o r t h e N T p e r i o d o n l y w i t h reserve.
H e d i d n o t c o n s i d e r t h e m in L'Exegese
rabbinique
(")
n o r d i d h e translate a n y p o r t i o n of t h e m in his Textes rabbiniques des deux premiers siecles {'^). T h i s s a m e a t t i t u d e of distrust is p a r t i c u l a r l y e v i d e n t in t h e s t a n d a r d w o r k on J u d a i s m in t h e E n g l i s h l a n g u a g e : G. F ; M O O R E ' S Judaism First Centuries of the Christian Era: The Age of the Tannaim {^^).
in the
The author
stated t h a t t h e p u r p o s e of his w o r k w a s " t o e x h i b i t t h e religious a n d m o r a l c o n c e p t i o n s of J u d a i s m . . . in t h e f o r m in w h i c h , b y t h e s e c o n d c e n t u r y of t h e Christian
era, t h e y a t t a i n e d general a c c e p t a n c e a n d a u t h o r i t y " ("*).
F o r this p u r p o s e h e t o o k as his s o u r c e s t h o s e w o r k s t h a t tell u s w h a t J u d a i s m has t o s a y for itself: J u d a i s m " a s r e p r e s e n t e d b y t h e t e a c h e r s a n d w r i t i n g s w h i c h it has a l w a y s r e g a r d e d in t h e line of its c a t h o l i c t r a d i t i o n " ( " ) . T h e e v i d e n c e of writings o u t s i d e t h e s e , w h e n pre-Christian, " i s w e l c o m e even w h e n n o t intrinsically of i m m e n s e i m p o r t a n c e " (""). H e dismisses t h e Tgs much more readily. T h e T a r g u m s h a d a t i m e of b e i n g v e r y m u c h by
overworked
Christian scholars in c o n s e q u e n c e of t h e e r r o n e o u s
that they
antedated
the
Christian
notion
e r a ; a n d in p a r t i c u l a r
the
messianic e x p e c t a t i o n s of t h e J e w s in t h a t age w e r e l o o k e d f o r in t h e m .
A f t e r w a r d s t h e y w e r e still m o r e a b u s e d in t h e s e a r c h
of a G o d - o u t - o f - r e a c h w h o n e g o t i a t e d the Memra and other intermediaries. the
evidence
they
give
with the world
of t h e exegesis of t h e
(»») 2 vols., Paris 1935; in abbreviated form in DBS separately
in
Tannaitic
pe-
4 (1949) 1143-1285
and
book-form.
(91) L'Exegise historique),
through
T h e i r t r u e v a l u e lies in
Paris
rabbinique
et I'exegese
paulinienne
(Bibliotheque
1939.
(»2) R o m e 1955. (98) Cambridge (USA) (91) Judaism
I, p. 125.
(98) Ibid.,
p. 127.
(»•) Ibid.
p.
176.
1927 in 2 vols.; vol. I l l Notes,
1930.
de
theologie
A
22
riod —
Brief
t o t h e real u n d e r s t a n d i n g
Sketch of Targumic
Studies
of w h a t t h e B i b l e said for
itself (•'). S o m u c h f o r his p o s i t i o n o n t h e T g s in g e n e r a l . is n o t t o o clear.
His view on the P T
H e n o t e d t h a t in t h e f o r m in w h i c h t h e P T
(i.e. T J I )
" i s i n o u r h a n d s it is l a t e , c o n t a i n i n g t h e n a m e s of a wife a n d d a u g h t e r o f M o h a m m e d " ("*).
F o r t h e p u r p o s e of his w o r k " i t is s e l d o m of c o n -
s e q u e n c e ; a n d t h e s a m e is t r u e of t h e F r a g m e n t T a r g u m w h i c h is related t o i t " . (»»)
Y e t h e a d m i t t e d t h a t t h e b u l k of t h e material c a n n o t b e d a t e d
b y t h e l a t e references (^'"'). T r e a t i n g of T a r g u m i c i n t e r p r e t a t i o n a n d t h e s y n a g o g u e h o m i l y h e n o t e d h o w in t h e Palestinian T g s — d a t i n g , h e repeated, in t h e i r p r e s e n t f o r m f r o m m u c h later t i m e s — t h e interpretation freely r u n s i n t o m i d r a s h , in w h i c h " t h e y m a y b e t a k e n t o illustrate t h e fashion of t h e older i n t e r p r e t e r s , t h o u g h in their a c t u a l f o r m t h e midrashic element m a y b e l a r g e l y l i t e r a r y c o n t a m i n a t i o n " (i"i). f o u n d himself in a d i l e m m a .
T h e r e n o w n e d a u t h o r clearly
O n t h e o n e h a n d , h e a c c e p t e d t h e general
belief o n t h e l a t e origin of t h e P T : o n t h e o t h e r , h e p e r c e i v e d t h a t t h e litera r y genre of t h e w o r k b e l o n g e d t o an earlier a g e .
T h i s uncertain position
of G. F . M O O R E is e x p l a i n e d b y t h e d a t e his b o o k bears —
1927. W e are
a t t h e t u r n i n g p o i n t in P T studies.
V . Change of A p p r o a c h to Jewish S t u d i e s : 1930-1950 If G. F . M O O R E ' S sole i n t e n t i o n w a s " t o e x h i b i t t h e religious c o n c e p t i o n s a n d m o r a l p r i n c i p l e s of rabbinic J u d a i s m " , n o o n e c o u l d c a v i l w i t h his c h o i c e of s o u r c e - m a t e r i a l .
T o a s s u m e , h o w e v e r , t h a t this f o r m of J u d a i s m
is t h e sole, o r e v e n t h e p r i n c i p a l , r e p r e s e n t a t i v e of t h e J e w i s h religion of t h e first c e n t u r y is a n o t h e r m a t t e r . v a r i e g a t e d , as w e n o w k n o w . w o r k : Judaism
J e w i s h religion t h e n w a s m u c h m o r e
O n e c a n t h e r e f o r e o b j e c t t o t h e title of his
of the First Centuries of the Christian Era.
L a t e r studies
a p p e a r t o h a v e s h o w n t h a t , in a n u m b e r of cases at least, t h e P T represents t h e religion of t h e o r d i n a r y J e w m u c h b e t t e r t h a n d o r a b b i n i c sources, w h i c h c o m e t o u s in g o o d p a r t f r o m J u d a i s m as r e o r g a n i z e d after t h e Fall of J e -
(")
Ibid.,
referring to his article "Intermediaries in Jewish T h e o l o g y " ,
IS (1922) 4 1 - 8 5 . (00) Judaism (•») Ibid., ("»)
Ibid.,
(i»i) Ibid.,
p. p.
I. p. 176. 175.
p. 304.
175.
HTR
Use of the Targums
in Certain
Writings
23
n i s a l e m a n d t h e d i s a p p e a r a n c e of t h e S a d d u c e e s a n d E s s e n e s
from
the
picture. I n 1920 R . H A R R I S w r o t e an article o n t h e i m p o r t a n c e of t h e T g s f o r N T studies
H e recalled M r W A L K E R ' S r e m a r k o n t h e p o i n t in his
article o n " T a r g u m " in H A S T I N G ' S Dictionary of the Bible: " W e find in t h e N T traces of A r a m a i c r e n d e r i n g s of H e b . v e r s e s in b o o k s l i k e t h e P s a l m s [reference t o M t 2 7 " , cf. P s 22^; E p h A\ cf. P s 6 8 " ] .
T h e a g r e e m e n t of
these w i t h renderings still f o u n d in t h e T a r g u m s , w h i c h w e k n o w w e r e n o t r e d u c e d t o t h e p r e s e n t f o r m u n t i l l o n g after, c a n n o t b e p u r e l y a c c i d e n t a l " ("^). R . H A R R I S himself f o u n d " T a r g u m i s m s " in s u c h t e x t s as " t h e r i g h t h a n d of t h e t h r o n e of M a j e s t y " H e b 8 , 1 ; " h e s a w t h e G l o r y of G o d " Gospel)
(1"*);
(Fourth
" w i t h o u t b l a m e b e f o r e t h e t h r o n e of G o d " A p o c 14, 4 f . ;
c p . E p h 1,4; Col 1, 2 2 ; J u d . 2 4
(i"^).
H e w a s of t h e o p i n i o n t h a t " w h e t h e r
t h e y [the T g s ] w e r e w r i t t e n o r n o t , t h e Christian C h u r c h m u s t h a v e p a s s e d t h r o u g h a state of T a r g u m i s m , if it e m e r g e s f r o m t h e s y n a g o g u e w h e r e Targumism prevails" ("').
H e c o n c l u d e d his s t u d y w i t h t h e w o r d s : " I t is
e v i d e n t , t h e n , t h a t t h e t i m e is ripe f o r a n e w critical s t u d y of t h e T a r g u m s , b o t h f r o m t h e p o i n t of v i e w of t e x t u a l criticism a n d f r o m t h e s t a n d p o i n t of higher criticism, a n d in p a r t i c u l a r further i n v e s t i g a t i o n is r e q u i r e d i n t o t h e reaction of t h e T a r g u m s o n t h e N e w T e s t a m e n t " ('"'). I t d o e s n o t a p p e a r , u n f o r t u n a t e l y , t h a t t h e t i m e w a s t h e n ripe f o r this w o r k .
F u l l ten y e a r s w e r e t o elapse b e f o r e J e w i s h s t u d i e s w e r e t o
a d o p t a c h a n g e of a t t i t u d e t h a t w a s t o m a k e t h e n e w s t u d y desired b y HARRIS possible.
T h e first p u b l i c a t i o n t h a t m a d e a real c o n t r i b u t i o n in
this direction w a s Masoreten des Westens II ( i " ' ) in w h i c h P . K A H L E e d i t e d f r a g m e n t s of w r i t t e n t e x t s of t h e P T , s o m e of w h i c h h e d a t e d t o t h e 7 t h cent. A . D . the P T .
T h i s w a s t o b r i n g a b o u t a r a d i c a l c h a n g e in t h e a p p r o a c h t o
T h i s s a m e y e a r s a w t o press S. R A P P O P O R T ' S Agada und Exegese
bei Flavius Josephus ( " " ) .
T h i s w o r k s h o w e d t h a t m u c h of t h e h a g g a d a h
(102) "Traces of Targumism in the N e w T e s t a m e n t " , (103) Ibid., (101) Ibid.,
p. 3 7 5 .
(105) Ibid.,
p. 376.
(io») Ibid.,
p. 374.
(10') Ibid.,
p.
3 2 (1920-21)
373-76.
376.
(108) In Beitrag zur Wissenschaft Heft
ET
p. 3 7 4 .
14, Stuttgart (109) Frankfurt
vom Alten und Neuen
Testament,
Dritte Folge,
1930. o. M.
JOSEPHUS (Oeuvres computes
1930.
I n his French translation of the Antiquities
de Flavius
Josiphe,
of
edited b y T h . REINACH) , J. W E I I , ! ,
had already noted the Jewish parallels to m a n y of JOSEPHUS' traditions.
A
24
Brief
Sketch of Targumic
Studies
f o u n d in later r a b b i n i c w r i t i n g s w a s p r e s e n t a l r e a d y in J O S E P H U S .
The
a u t h o r e v e n s u g g e s t e d t h a t J O S E P H U S w a s d e p e n d e n t o n a written A r a m a i c Targum ("").
J O S E P H U S ' relation t o t h e h a g g a d a h a n d h a l a k a h h a d
been
s t u d i e d a n u m b e r of t i m e s b e f o r e ( i " ) ; RAPPOPORT'S w o r k , t h o u g h u n n o t i c e d f o r a n u m b e r of y e a r s , w a s t o s e r v e as a r e m i n d e r . S T E I N ( " 2 ) s t u d i e d s o m e of t h e P T G
texts
In 1 9 3 1 A.
published
b y P.
MARMOR-
KAHEE.
1 9 3 3 P . C H U R G I N ( 1 " ) r e - o p e n e d t h e q u e s t i o n of t h e relation of t h e L X X t h e T g s a n d c a m e o u t s t r o n g l y in f a v o u r of Z . F R A N K E L ' S relation
between
them.
P.
researches
CHURGIN'S
In to
v i e w of a close
led h i m
to
recognize
several o l d p o r t i o n s in T J I , d e s p i t e t h e later r e c e n s i o n s a n d alterations t o which
this T g
was
later
subjected
A.
MARMORSTEIN
had
already
s h o w n t h e a n t i q u i t y of t h e t r a d i t i o n s in T J I at t h e b e g i n n i n g of t h e century ("»). T h e g e n e r a l a t t i t u d e t o J e w i s h s t u d i e s also c h a n g e d during t h e d e c a d e between
1930-1940.
T h e earlier a p p r o a c h w a s , as w e h a v e seen, b y
and
l a r g e i n d i v i d u a l i s t i c : i n t e r e s t e d in single t r a d i t i o n s r a t h e r t h a n in t h e d e v e l o p m e n t o f J e w i s h t r a d i t i o n in g e n e r a l .
T h i s latter a s p e c t w a s n o w stressed.
F r o m 1 9 3 4 o n w a r d s A . R O B E R T p u b l i s h e d v a r i o u s studies on t h e d e v e l o p m e n t of d o c t r i n e w i t h i n J u d a i s m , s h o w i n g t h a t p h r a s e s f r o m earher b o o k s of t h e B i b l e are u s e d in t h e later o n e s a n d t h a t t h e y t a k e o n a n e w m e a n ing in t h e i r later c o n t e x t ( " ' ) .
("")
O.c,
T h i s style anthologique, as h e calls i t , h a s
p p . x x - x x i i . I n Notes
on N.T.
Criticism
(London 1907), p. 28, B.
A. ABBOTT notes how JOSEPHUS {JA 2,8,1) says Jacob "enlarged upon the praises of J o s e p h " and refers to the renderings of O and P T on this section of the PT. A comparison of the " T a b l e of N a t i o n s " in JOSEPHUS and the P T will show that in this section, at least, the historian, while following some non-biblical tradition, is not dependent on the P T nor on rabbinic tradition as found in the later midrashim. ("1)
Cf.
BLOCH, Die
Josephus
DUSCHAK,
Quellen des Flavius
8 - 2 2 ; M. OwTZKi, Flavius Magazin
16 (1889)
Bibel und zur Tradition, ("2)
"Einige
Josephus
169-82;
Flavius
Josephus
und
die
in seiner
und die Halacha,
TACHAUER, Das
Tradition. Archdologie,
Vienna
1864;
H.
Leipzig 1879, pp.
Part 1, Leipzig 1886; Part 2,
Verhdltniss
des Flavius
Josephus
zur
Erlangen 1871; S. K R A U S S , " J o s e p h u s " in JE 7 (1907) 277.
vorlaufige
Bemerkungen
zu den neudeckten
jerusalemischen (palastinischen) T a r g u m s " , ZAW
Fragmenten
des
4 9 (1931) 2 3 1 - 4 2 .
(n3) " T h e Targum and the S e p t u a g i n t " , AJSL
50 (1933-34) 4 1 - 6 5 .
(1")
Cf. note 75 above.
("5)
A.
(1")
I n Studien zum Pseudo- Jonathan Targum. I. Das Targum und die apokryphe
Literatur,
Posen 1905. H e comes to the same conclusions in a.c. (note 112 above),
c,
passim.
pp. 234 f. ("')
Cf. " L e s attaches litteraires bibhques de Prov. i - i x " , RB 43 (1934) 42-68,
172-204, 3 7 4 - 8 4 ; 44 (1935) 3 4 4 - 6 5 ; " L e genre litteraire du Cantique des Cantiques"
Use of the Targums
in Certain
Writings
25
m u c h in c o m m o n w i t h w h a t w a s later c a l l e d M i d r a s h , a f a c t i n d i c a t i n g t h a t t h e r o o t s of Midrash are t o b e f o u n d a l r e a d y in t h e B i b l e
T h e s e s t u d i e s of
A . R O B E R T laid t h e f o u n d a t i o n s o n w h i c h R . B E O C H a n d o t h e r s w o u l d b u i l d .
T h e P T f r a g m e n t s f r o m t h e G e n i z a of Cairo p u s h e d t h e w r i t t e n t e x t s of t h e w o r k b a c k as far as t h e 7 t h c e n t u r y , t h e r e b y c h a n g i n g t h e entire a t t i t u d e t o this T g .
niza finds
I n 1941 P . K A H L E g a v e t h e S c h w e i c h L e c t u r e s o n t h e G e -
p a y i n g special a t t e n t i o n t o t h e P T .
B e f o r e t h e 10th c e n -
t u r y , he m a i n t a i n e d ('^o), t h e T g u s e d in P a l e s t i n e w a s n o t O , b u t a s p e c i a l Palestinian o n e , f r a g m e n t s of w h i c h he h a d p u b l i s h e d in 1930. T h e n e x t m a j o r e v e n t t h a t affected J e w i s h a n d T a r g u m i c s t u d i e s w a s t h e d i s c o v e r y a n d p u b l i s h i n g of t h e Q u m r a n t e x t s f r o m 1947 o n w a r d s
(i^i).
T h e s e t e x t s , w r i t t e n in H e b r e w or A r a m a i c at d a t e s f r o m t h e 2 n d c e n t . B.C. t o t h e 1st A . D . , afforded y e t a n o t h e r m e a n s of d a t i n g J e w i s h t r a d i t i o n s . A m o n g t h e A r a m a i c t e x t s h a v e b e e n identified a s u b s t a n t i a l p o r t i o n of a T g t o J o b w r i t t e n ca. 100 B. C. {^''^), a n d f r a g m e n t s of a T g t o L e v i t i c u s ( i " ) . T h e translation in b o t h cases is q u i t e l i t e r a l ( i 2 ' ) .
T h e genre of t h e m i d r a s h -
ic c o m m e n t a r i e s — or pesharim — f r o m Q u m r a n w a s seen t o b e s t r i k i n g l y similar t o t h a t of t h e P T t o t h e P e n t a t e u c h {^^^).
Vivre et Penser,
III
serie 1944, p p . 192-213;
S o m e writers e v e n m a i n -
"Litteraires, genres", DBS,
vol. v .
cols. 4 0 5 - 2 1 , esp. 413-416. ( " 8 ) Cf., e.g., art. cit. in DBS.
m
(1")
Published as The
Cairo
coll. 41 If., 417 f. Geniza,
London
o . c , 1st ed., pp. 126f; 2nd ed. p p .
1947;
2nd ed., Oxford
1959.
194f.
(121) For the abundant literature on these we refer the reader to the special monographs and bibliographies. (122) ^ preliminary report on this Targum has been given b y J. VAN DER PI,OEG in Le
Targum
de Job de la grotte 11 de Qumran
11 Qtg Job: Premiere
cation. Medelingen der koninklijke nederlandese Akademie van XXV-9,
Amsterdam
1962.
(123) Cf. A . D f E Z MACHO, " L a lengua hablada por Jesucristo", Oriens 2 (1963)
communi-
Wetenschappen, Antiquus
107, n, 4 2 .
(124) This does not prove that the earlier T g s were literal renderings while later ones were paraphrastic.
We
must remember that the Qumran
Targums
were for a more literate society than that for which the P T was intended.
This
latter arose in a liturgical milieu where paraphrasis was called for. S . SEGERT
(Qum-
ran Probleme,
Berlin 1963, p. 322) believes that the Tgs and other Aramaic w o r k s
were possibly not composed in the Qumran Community but were imported from without.
E v e n if this were so, the principle holds: they were scarcely for popular
liturgical use. (126) ^ comparison of the pesharim both forms of paraphrase evident.
with the P T will make the similarities of
P'or an example of the former see below p. 7 2 .
The point was first noted b y G. VERMES in RevHistPhilRel
35 (1955) 9 5 - 1 0 3 .
A
26
Brief
Sketch of Targumic
Studies
t a i n e d t h a t t h e pesher t o H a b a k k u k p r e s u p p o s e d t h e e x t a n t T g t o this book ("8).
T h i s o p e n e d u p t h e p o s s i b i h t y of a pre-Christian d a t e f o r p a r t ,
at least, of t h e T g t o t h e P r o p h e t s .
A n o t h e r Q u m r a n writing t h a t w a s
c o m p a r e d w i t h t h e P T w a s t h e Genesis A p o c r y p h o n — a m i d r a s h i c A r a m a i c r e n d e r i n g of p o r t i o n of Genesis (^27).
i n t h e s e c o n d e d i t i o n of t h e Cairo
Geniza (^^s) P . K A H L E t o o k t h i s n e w m a t e r i a l i n t o c o n s i d e r a t i o n . I n 1949 G u i d o K I S C H r e - p u b l i s h e d {LAB)
of P S E U D O - P H I L O
(^^S).
t h e Liber Antiquitatum
T h e editio princeps
Biblicarum
of this w o r k w a s b r o u g h t
o u t b y J . SiCHARDUS in 1527 ( i 8 » ) a n d w a s r e p r i n t e d a n u m b e r of t i m e s in t h e f o l l o w i n g y e a r s , t h e last r e p r i n t b e i n g in 1559.
It was almost quite
f o r g o t t e n u n t i l 1,. C O H N ( " i ) d r e w a t t e n t i o n t o it at t h e e n d of t h e last c e n t u r y , a n d w a s u n a v a i l a b l e t o s t u d e n t s in its L a t i n dress b e f o r e G. K I S C H ' S scholastic edition.
T h e Latin t e x t has been shown t o be a fourth century
r e n d e r i n g of a G r e e k t e x t w h i c h , in t u r n , r e n d e r e d a S e m i t i c original t h a t d a t e s f r o m t h e 1st c e n t . A . D .
(i'^).
T h e w o r k c o n t a i n s a w e a l t h of J e w i s h
t r a d i t i o n s , at t i m e s paralleling t h o s e of J O S E P H U S a n d P H I L O of
Alexandria,
b u t m o r e o f t e n t h o s e k n o w n o n l y f r o m later r a b b i n i c w r i t i n g s .
(126) Cf. W . H . BROWNIVEE, of Jonathan,
Targum of J o n a t h a n " , JJSl Commentary
The Dead Sea Habaqquq Midrash
Duke Divinity School, 1 9 5 3 ; id., from
Qumran,
( 1 9 5 6 ) 1 6 9 - 8 6 ; id. The Text of Habakkuk in the Ancient J B L Monograph
Series, vol.
1 1 , 1 9 5 9 ; id.,
Interpretation among the Sectaries of the Dead Sea Scrolls", BA H . W i E D E R , " T h e H a b a k k u k Scroll and the T a r g u m " , JJS ("')
M. R .
LEHMANN
and the Targum
" T h e Habakkuk Midrash and the
4 (1953)
writes on the Genesis Apocryphon:
"Biblical
14 (1951)
54-76;
14-18.
" T h i s Scroll fits
squarely into the main stream of Targumim and Midrashim, and probably represents the oldest prototype available to u s " [Revue de Qumran
1 [1958] 251).
(128) Oxford 1 9 5 9 . (128) Pseudo-Philo's (130) philonis in Genesim..., G.
K i s c H , o.c,
Liber Antiquitatum
ludaei Alexandrini,
Biblicarum, Notre D a m e (Indiana) 1 9 4 9 .
Libri Antiquitatum,
Basle 1 5 2 8 , with dedicatory
Quaestiones et Solutiones
letter of SICHARDUS dated
(181) " A n Apocryphal W o r k ascribed to Philo of Alexandria", JQR 277-332. Antiquities
1 5 2 7 ; cf.
p. 3 4 .
T h e work was translated into Enghsh b y M. R . JAMES of Philo, now first Translated from the Old Latin
and into German b y P. R I E S S L E R Augsbirrg 1 9 2 8 , pp. 7 3 5 - 8 6 1 ) .
(Altjiidisches
Schrifttum
10 (1898)
(The
Biblical
Version, London 1 9 1 7 ) ausserhalb der
Bibel,
L. COHN gives a detailed analysis of the book, while
the translation of M . R . JAMES has a sixty-six page introduction and is accompanied b y critical and exegetical notes. (132) -phis is the date given b y COHN and JAMES. G . VERMES Tradition,
(Scripture
and
p. 6 ) thinks they do so " o n highly questionable g r o u n d s " , and believes
the work m a y be much older, as its exegetical traditions certainly are.
Use
of the Targums
Due,
in Certain
Writings
27
in p a r t at least, t o t h e s e n e w d i s c o v e r i e s a n d p u b l i c a t i o n s , t h e
entire a t t i t u d e t o J e w i s h t r a d i t i o n u n d e r w e n t a c h a n g e f r o m 1930 o n w a r d s . T h e s e studies h a d n o w b e c o m e m o r e h i s t o r i c a l - m i n d e d
and were more
interested in tracing t h e g r o w t h of J e w i s h t r a d i t i o n t h r o u g h t h e ages t h a n in assembling t h e s a y i n g s of i n d i v i d u a l r a b b i s .
T h e ascription of a t r a d i -
t i o n t o a particular r a b b i w a s n o l o n g e r t h e sole, n o r e v e n criterion for determining
its a g e .
A s has b e e n
the
already noted
main,
(^'^a)
the
c o n n e c t i o n of a n y particular t y p e of exegesis w i t h a p a r t i c u l a r r a b b i in r a b b i n i c tradition m a y b e m e r e l y d u e t o an a c c i d e n t in t h e p r o c e s s of t r a n s mission.
A t s o m e u n c e r t a i n p e r i o d it b e c a m e a n o r m in r a b b i n i s m t h a t ,
w h e n e v e r p o s s i b l e , traditionists w e r e t o n a m e their s o u r c e a n d n o t h a n d o n a tradition a n o n y m o u s l y :
131
DIK
:
" A p e r s o n is b o u n d
t o s p e a k [i.e. t r a n s m i t a t r a d i t i o n ] in t h e l a n g u a g e of his m a s t e r " is a n o f t cited rabbinic dictum
T h e rule is v e r y p r a c t i c a l a n d still retains its
i m p o r t a n c e for d a t i n g o t h e r w i s e u n d a t a b l e t r a d i t i o n s . A t m o s t , h o w e v e r , it will b r i n g us b a c k t o t h e earliest a t t e s t e d c o n n e c t i o n of t h e t r a d i t i o n within r a b b i n i c J u d a i s m .
T h e more recent approach t o Jewish sources
has m a d e it p o s s i b l e t o g e t b a c k b e y o n d this. T h e great c o l l e c t i o n of h a g g a d o t h a s s e m b l e d b y W . B A C K E R still retains its i m p o r t a n c e , t h o u g h it is t o b e u s e d in c o n j u n c t i o n w i t h t h e s e later s t u d ies.
The stupendous
GiNZBERG
collection
of
Jewish legends p u t together b y L .
has also c o n s i d e r a b l e m o m e n t .
One defect, from our point
of v i e w , is t h a t t h e a u t h o r c h o s e for his t e x t t h e f o r m t h a t is m o r e e x p l i c i t rather t h a n t h a t w h i c h is oldest. by
T h i s s h o r t c o m i n g w a s offset, h o w e v e r ,
t h e i n v a l u a b l e n o t e s in w h i c h h e g a v e
parallel f r o m
practically every
o t h e r s o u r c e s , J e w i s h a n d Christian ( " 5 ) . T h e
v o l u m e s of H . S T R A C K - P . c h o i c e of material,
w e r e m o r e s e l e c t i v e in their
BIELERBECK
dating
available
well-known
the texts where
possible
and noting
when
o n e is of uncertain v a l u e for N T exegesis.
T a r g u m i c material was, unfor-
tunately, given a very secondary place.
Some very pertinent texts were
{ " 2 a ) A b o v e p. (1")
19.
E.g., Ber. 47a; Shabb. 15a; Bekor. 5a; E d u y . 1,3; Cf. H . L . STRACK,
duction to the Talmud and Midrash Memory
and Manuscript.
(134) T^/jg Legends
Uppsala
of the Jews,
(Meridian Books), pp. 17.246; B.
Intro-
GERHARDSSON,
1961, p. 133 etc. 7 vols, including notes and index,
Philadelphia
1909-1928. (135) These notes are indispensable for tracing the age of Jewish traditions and are still our main source for such (136) Kommentar Mimich
1922-1928;
zum indexes
Neuen later.
purposes. Testament
aus
Talmud
und
Midrasch,
4
vols.;
A Brief
28
omitted and others were judged origin
unimportant,
Sketch of Targumic
Studies
b e i n g c o n s i d e r e d of a l a t e r
("').
T h e o u t c o m e o f t h i s n e w a p p r o a c h t o J u d a i s m w a s t h e desire f o r a n e w synthesis.
T h i s R . B L O C H s o u g h t t o d o in v a r i o u s a r t i c l e s 1^^^), p a r t i c -
u l a r l y in t h a t o n Midrash
in DBS
('^s).
S h e also m a d e a significant
con-
t r i b u t i o n in h e r d e t a i l e d a n a l y s i s of t h e c r i t e r i a f o r d a t i n g r a b b i n i c m a t e r ial ( " " ) .
H e r s a d a n d u n t i m e l y d e a t h l e f t h e r p r o j e c t e d w o r k unfinished
T h e n e w s c h o o l of t h o u g h t i n t r o d u c e d b y P. K A H L E , a n d p a r t i c u l a r l y herself, c o n t i n u e d t h e w o r k . G.
Scripture
VERMES,
and Tradition
in Judaism,
I n t h i s h e c o n t i n u e s t h e w o r k of R . B E O C H
VI.
The
Present
State
by
T h e l a t e s t a t t e m p t a t a s y n t h e s i s is t h a t o f Haggadic
Studies ( i " ) .
(i*^).
of T a r g u m i c
Studies
F o r t u n e h a d it t h a t in 1 9 4 9 P r o f . A l e j a n d r o D i E z M A C H O s h o u l d c o m e o n a c o m p l e t e c o p y of t h e P T in t h e V a t i c a n L i b r a r y a n d d e f i n i t i v e l y i d e n t i f y it as s u c h in 1 9 5 6 (^**).
I t h a d l o n g b e e n t h o u g h t t h a t an entire copy
("')
F o r some examples see below pp. 7 3 ; 128; 140; 18598; 195^"; 19628; 2 4 5 .
(138)
"Ecriture et Tradition dans le judaisme. Apergus sur I'origine du
M i d r a s h " , CS 8 (1954) 9 - 3 4 ; " N o t e sur l'utilisation des fragments de la Geniza du Caire pour I'etude du Targum
palestinien", RE J N S 14 (1955) 5 - 3 5 ; "Ouelques
aspects de la figure de Moise dans la tradition rabbinique", Moise I'Alliance
(=
I'llomme
de
CS 8, nos. 2-4 [1954] p p . 212-285) Paris 1955, pp. 93-167.
(189) V o l . V , cols. 1263-80. (140) " X o t e
methodologique pour I'etude de la litterature rabbinique", RSR
4 3 (1955) 194-227. (141) 'phe plane on which she was travelling from Paris t o Israel was shot down over Bulgaria in July 1955. (i«)
Studia Post-Bibhca vol. I V , Leiden 1961.
("8)
Cf. infra,
p. 3 5 .
(144) T h e find was announced by A . D f E Z M . \ c n o in " U n a copia de todo el Targum jerosolimitano en la V a t i c a n a " , Estudios biblicos 16 (1956) 446 f.; id., " U n a copia de todo el Targum
palestinense al Pentateuco en la Biblioteca Vaticana " ,
Sefarad 17 (1957) 1 1 9 - 2 1 ; id., " E l Targum palestinense c o m p l e t o " . Arbor
(1957)
5 1 6 - 1 8 = Punta Europa N o 14 (1957) 116f.; P. B o c c A C C i O , " I n t e g e r Textus Targum Hierosolymitani primum inventus in codice Vaticano " , Bib 3 8
(1957)
237-39.
T h e most detailed account of Neofiti 1 is to be found in A . D f E Z
MACHO'S
article
" E l Targum Palestinense" in Noticias
Cristianas
de Israel
13 ( N o 2 July 1962)
19-26 and in the French and English versions of the same bulletin. A detailed study of N 1 can be seen in the same author's article " T h e Recently Discovered Palestinian Targum, its Antiquity and Relation t o the other T a r g u m s " , Supplements to VT
7 (1959, Oxford Congress Volume) 2 2 2 - 4 5 .
Present
State of Targumic
Studies
29
o f this w o r k n o longer existed. T h e f a c t t h a t this particular M S — Neofiti I — w a s falsely
catalogued
by
no
less a n
authority than
G.
SACERDOTE
as
" O n k e l o s " w a s p r o b a b l y t h e r e a s o n it w a s p a s s e d o v e r b y s t u d e n t s f o r o v e r half a c e n t u r y .
T h i s d i s c o v e r y is p r o b a b l y t o b e r e c k o n e d a m o n g t h e m o s t
i m p o r t a n t in t h e r e c e n t h i s t o r y of t a r g u m i c s t u d i e s .
P T material was t o
b e f u r t h e r e n r i c h e d , h o w e v e r , b y t h e p u b l i c a t i o n , in t h e f o l l o w i n g
years,
of o t h e r f r a g m e n t s f r o m t h e C a i r o G e n i z a {^^^). A t the same t i m e t h e n e e d w a s felt for critical editions of t h e Targums.
Former and t o the Later Prophets
N awaits p u b l i c a t i o n in an
(i**).
princeps a n d in t h e M a d r i d P o l y g l o t { ^ " ) .
("8)
Cf. A . DfEZ
MACHO,
"Nuevos
The London
fragmentos
editio
M S , B. M . A d d i t .
del Targum
Sefarad
15 (1955) 3 1 - 3 9 [ =
BAARS,
" A Targum on E x o d . X V 7-21 from the Cairo G e n i z a " ,
340-42.
various
A . SPERBER has already d o n e this for O a n d for the T g s t o the
palestinense"
PT Gn 37,15-33; 40,5-18; 41,43-57; 42,34-43,10]; W . VT
11 (1961)
Further Geniza M S S of the P T await publication; cf. A . D i E Z MACHO,
" L a Lengua hablada por Jesucristo", Oriens Antiquus (11') The Bible in Aramaic;
2 (1963) 117.
V o l . I Pentateuch according to Onkelos, Leiden 1 9 5 9 ;
I I , The Former Prophets according to Targum Jonathan, Leiden 1959; I I I , The Latter Prophets (1")
according to Targum Jonathan, Cf. Biblia Polyglotta:
Leiden 1 9 6 2 .
Prooemium,
Madrid 1957, p. 9. F r A . D f E Z MACHO,
in a letter dated 12-Sept. 1964, has kindly communicated the following information o n the position in which affairs now stand with regard to the publication of Neofiti. Respecto al Neofiti estan las cosas de este m o d o : 1) Editio
princeps:
terminada la obra del autor (transcripcion
de
texto, notas, y traduccion c a s t e l l a n a ) . . . L a traduccion ira en un segundo volumen tras el I del texto arameo. . . [It will probably be published b y the Academic Press, Israel: negotiations are now afoot on the financial side of the question.] L a Academic Press se compromete una vez entregado el original a tener la obra completa en cuatro m e s e s . . . L a editio princeps es lo primero que saldra; la rapidez depende de que se arregle pronto el asunto de los presupuestos. Sera editada conjuntamente por el Consejo Superior de Investigaciones Cientificas y Editorial Codex. 2) Poliglota:
Editara el Targum
Palestinense con base el Neofiti:
5 voliimenes (uno por cada libro; m a s el vol. V I con Introduccion, Gramatica y Lexico. Esta en prensa el vol. del D e n t . ; de m o m e n t o esta a punto de salir el especimen de la edicion del Targum palestinense (el primer cap. del Dt.) que se enviara a los especialistas. Despues seguira todo el D t . y despues Ge, E x , Lev, N u y vol. V I . . . La edicion de la Poliglota comprende: texto base: Neofiti con aparato critico de Neofiti, 4 4 0 de la Vaticana, Ms. Niir., Ms. 110 de Paris (segiin el original), Biblia Rabinica (Targum
fragmentario), con los demas
frag-
mentos del palestinense publicados y algunos sin publicar. T o d o esto en la p4ginas impar; en la otra pagina se editara el Seudojonatan segun el
A Brief
30
27031 in
of
the
T J I , uncritically
same
Polyglot
the Vatican edited b y
edited In
(i**).
A
M.
GINSBURGER
the same work
M S E b r . 448 of T g
S. S P E R B E R
by
Sketch of Targumic
will b e
t h e r e will
Studies
re-edited
be
published
O w i t h an o l d e r v o c a l i z a t i o n t h a n
n e w edition
of T J I I h a s also b e e n
that
prom-
ised ( " » ) . I n t e r e s t h a s a l s o b e e n r e - a w a k e n e d a m o n g J e w s a n d Christians in t h e l a n g u a g e o f t h e P T a n d i t s r e l a t i o n t o t h a t of t h e N T a n d of 1st c e n t . P a l e s tine.
H i t h e r t o t h e A r a m a i c literature at our disposal f r o m
thereabouts, was very meagre.
N e w light has been
shed
N T times, or
on this
matter
b y t h e A r a m a i c d o c u m e n t s f r o m t h e D e a d S e a a r e a , in p a r t i c u l a r b y Aramaic 1960
letters
(151).
of
Bar
Koseba
discovered
by
the
Jewish
the
expedition
T h e d e f i c i e n c i e s of t h e o l d e r g r a m m a r s of P a l e s t i n i a n
of
Aramaic
ms. (no segiin la defectuosa edicion de Ginsburger), el 448 de la Vaticana para Onqelos, la Traduccion castellana del Neofiti. E l trabajo practicamente esta terminado VI
para los cinco tomos y mucho hecho ya para el
tomo... N o se puede predecir fecha para la Poliglota pues depende de la prisa
de los editores. T h e first chapter of Deuteronomy of the Polyglot edition, referred to above, has now appeared in p p . 1-23 of Biblia Polyglotta Matritensia.
Series IV. Targum Palaes-
tinense in Pentateuchum. Adduntur Targum Pseudojonatam,
Targum Onqelos et Targum
Palaestinensis
hispanica versio. L. 5. Deuteronomium
Alexandro D f E Z MACHO. Madrid 1965.
Caput I. Editio critica curante
T h e lay-out is precisely as described b y
DfEZ MACHO above, except that useful notes are added t o the Spanish version of Neofiti, the only text translated. value t o students.
T h e edition is excellent and will be of immense
O n p. 1 we are told that " I , a 'edicio princeps' del Neofiti I'estd
y a ultimada y solo falta que saiga de prensa, cosa que se hara — asi lo esperamos — rapidamente".
W e are also informed that a Spanish, English and French transla-
tion of Neofiti will be published in a separate volume and that the Vatican Library proposes t o publish a facsimile edition of Neofiti accompanied b y a Latin version. T h e specimen of D t 1,1 is also reproduced in A . D f E Z MACHO'S article "MagisterMinister. Prof. P. E . Kahle through twelve years of correspondence". Recent ress in Biblical Oxford
Scholarship,
T h e Lincombe Lodge
Research Library,
Prog-
Boars Hill,.
1965, and separately, p p . 5 2 f.
(118) Cf. preceding note. ("8)
Cf. Biblia Polyglotta;
Prooemium,
p. 10.
(150) Cf. The Cairo Geniza, 2 n d ed., p. 2 0 2 and n. 147 above. (1")
On the discovery of these and on their language cf. Y . Y A D I N , " T h e E x p e -
dition t o the Judean D e s e r t " , Expedition D, lEJ
11 (1961) 4 0 - 5 2 ; Yedi'ot 2 5 (1960)
53 ff. (in Hebrew); the letters are studied b y Y . KUTSCHER in " L e s h o n a n shel haiggarot h a - ' i b r i y y o t w a - ' a r a m i y y o t shel bar Kosebah,
u-bene doro",
LeshoninA
2 5 (1961) 1 1 7 - 3 3 ; cf. A . DfEZ MACHO, " L a lengua h a b l a d a . . . " , p p . 109-113.
Present
State of Targumic
Studies
31
h a v e b e c o m e e v i d e n t a n d n e w o n e s are b e i n g p r e p a r e d f o r t h e A r a m a i c of v a r i o u s M S S , for N in p a r t i c u l a r ( " 2 ) . T h e results of all t h e s e r e c e n t s t u d i e s h a v e p o i n t e d t o an e a r l y d a t e for t h e P T in g e n e r a l .
T h i s T g , a n d n o t O, represents b e s t t h e l a n g u a g e
a n d ideas of 1st c e n t . P a l e s t i n e .
A s was t o b e expected, n o small a m o u n t
of s t u d y has b e e n g i v e n t o t h e b e a r i n g of t h e P T o n J u d a i s m a n d t h e N T . T h e first article w e n o t e o n t h e b e a r i n g of t h e P T on t h e N T is t h a t of A . W i K G R E N in 1944 ( " s ) . in
His balanced view on the p o i n t merits citation
extenso: T h e q u e s t i o n n o w n a t u r a l l y arises, h o w e v e r , r e g a r d i n g t h e v a l u e of t h e T a r g u m s in their p r e s e n t a v a i l a b l e f o r m as a s o u r c e f o r k n o w l e d g e of J e w i s h e x e g e t i c a l t h o u g h t , p a r t i c u l a r l y in t h e first c e n t u r y A . D .
W h a t m a y be gained, for example, b y their
use as o v e r a g a i n s t t h e u s e of r a b b i n i c a l literature as a w h o l e , if, as is g e n e r a l l y a l l e g e d t h e ideas p r e s e n t e d b y t h e m are m u c h t h e s a m e ? In r e p l y t o t h e s e inquiries, w e m a y o b s e r v e s o m e a d v a n t a g e s w h i c h a p p e a r t o e x i s t in an a p p r o a c h t h r o u g h at least certain targumic texts.
In t h e first p l a c e , a l t h o u g h t h e r e is c e r t a i n l y
m u c h m o r e material p e r lineal f o o t in t h e T a l m u d , t h e i n h e r e n t association of t h e T a r g u m s w i t h t h e b i b l i c a l t e x t has f u r n i s h e d a c o n t r o l w h i c h o b v i a t e s m u c h of t h e r a m b l i n g a n d often d i s c o n n e c t e d p r e s e n t a t i o n of t h e t a l m u d i c w r i t i n g s .
Again, although we
m a y miss t h a t a s c r i p t i o n of s a y i n g s t o i n d i v i d u a l r a b b i n i c t e a c h e r s w h i c h g i v e a c o n v e n i e n t m e t h o d of d a t i n g material in t h e T a l m u d , t h e m i d r a s h i m w h i c h o c c u r in t h e T a r g u m w e r e n a t u r a l l y s u c h as h a d f o u n d g e n e r a l a c c e p t a n c e at t h e t i m e a n d p l a c e of p r o m u l g a t i o n in this m a n n e r . . .
M o r e o v e r , we possess material among
the Targums which apparently has not been subjected to as thorough a revisionary process as have most of the talmudic writings. data are found particularly in the Pentateuchal Palestinian ...
These, when compared with such an "official"
Such
Targums
version as Onkelos
... appear to reflect more primitive ideas because of the larger element of earlier midrash permitted to remain in them, since they did not
(152) Grammars on Xeofiti are being prepared b y students of A . DfEZ MACHO. A Grammar of the Aramaic portions of 30 is also t o be brought out.
Bereshith
Rabba from the M S V a t . Ebr.
This M S preserves a purer form of Aramaic than the
others used b y THEODOR-ALBECK in their critical edition of this work, an edition used b y H . ODEBERG for his Grammar
of Galilaean
Aramaic,
(163) " X h e Targums and the N e w Testament " , Journ.
Lund/Leipzig
1939.
of Rel. 24 (1944) 8 9 - 9 5 .
A Brief
32
Sketch of Targumic
Studies
enjoy that official status which would have made it advisable in a later period to conform them more closely to the Hebrew text and to the then prevalent rabbinic exegesis.
R e a d i n g s , t h e r e f o r e , later
c a s t i g a t e d b y t h e r a b b i s as o b j e c t i o n a b l e , m a y still b e f o u n d here. N o r d o t h e y reflect as m u c h o f t h e r e a c t i o n t o t h e Christian m o v e m e n t w h i c h resulted in t h e r e m o v a l o r m o d i f i c a t i o n s of messianic a n d o t h e r allusions a n d i n t e r p r e t a t i o n s in t h e g e n e r a l l y a c c e p t e d translations.
Hence, we are much more likely to find data here which
originated in the first century, or, indeed, in the period of the first formulation of the Targums
(i'*).
T h e s t u d i e s later m a d e in i n d i v i d u a l passages of t h e P T w e r e t o b e a r out
f u l l y t h e c o n t e n t i o n s of A . W I K G R E N , w h i c h w e r e , likewise, t h o s e of
P. K A H E E and R . BLOCK.
A S a result of t h i s n e w m a n n e r of c o n f r o n t i n g
t h e P T , a n u m b e r of P T p a s s a g e s w e r e s h o w n t o b e v e r y o l d a n d t o h a v e a definite b e a r i n g o n t e x t s f r o m t h e N T . S t u d i e s o n t h e bearing of t h e t w o w o r k s h a v e c o m e f r o m M . B L A C K of t h e K A H L E s c h o o l , while t h a t of R . B L O C H is r e p r e s e n t e d b y G . V E R M E S (^^S) a n d o t h e r s .
S. IvYONNET
P . G R E L O T ('^e) a n d
h a v e also m a d e c o n t r i b u t i o n s , w h i l e R . L E DifeAUT ('^s)
has w r i t t e n a n u m b e r of useful articles o n t h e m a n n e r in w h i c h t h e P T can
elucidate the N T .
pi)
A. c.
T h e s e n e w s t u d i e s p l a c e d t h e T a r g u m i c t e x t s in
pp. 91 f. Italics ours.
(165) jjig earlier studies are to be found in Scripture and Tradition. (1")
Cf. e.g. " D e son ventre couleront des fleuves d ' e a u " , RB 66 (1959) 3 6 9 - 8 6 ;
" A propos de Jean V I I , 3 8 " , RB 67 (1960) 2 2 4 f.; "Sagesse 10,21 et le targum de I ' E x o d e " , Bib 4 2 (1961) 4 9 - 6 0 ; " L e Messie dans les Apocryphes de I'Ancien Testam e n t " , La venue du Messie
(Recherches Bibliques V I ) , Bruges/Paris 1962, pp. 27 f.;
" L ' e x e g ^ s e messianique d'Isaie L X I I I ,
1-6", RB 7 0 (1963) 3 7 1 - 8 0 .
(167) Cf. ' " T u ne convoiteras p a s " ( R o m . vii 7) ', Neotestamentica et patristica, Eine Freundesgabe
. .. O. Cullmann,
juive de son t e m p s " , Milanges
Leiden 1962, p p . 157-65; " S . Paul et I'exegese
Robert, Paris 1957, pp. 4 9 4 - 5 0 6 and in his exegetical
notes t o the students at the Biblical Institute. (168) Cf. " L e Targum de Gen. 2 2 , 8 et I Pt. 1 , 2 0 " , RSR 4 9 (1961) 103-06; " P e n tecote et tradition j u i v e " , Spiritus No.
N o . 7 (1961) 127-44 =
Assemblies
du Seigneur.
5 1 , p p . 2 2 - 3 8 ; "Traditions targumiques dans le Corpus paulinien?", Bib 4 2
(1961) 2 8 - 4 8 ; " L e titre de Summus
Sacerdos donne a Melchisedech est-il d'origine
j u i v e ? " , RSR 50 (1962) 2 2 2 - 9 ; " G o M e r le calice de la m o r t " . Bib 43 (1962) 8 2 - 8 6 ; " L a presentation du sacrifice d'lsaac et la soteriologie paulinienne", Paulinorum
Congressus
internationalis
Catholicus,
1961, published in
Biblica 18-19, R o m e 1963, I I , pp. 5 6 3 - 7 4 ; •'Actes 7,48 et Matthieu
Studiorum Analecta
17,4 (par.) a la
lumiere du targum palestinien", RSR 5 2 (1964) 8 5 - 9 0 ; " M i r y a m , soeur de Moise, et Marie, mere du M e s s i e " , Bib 4 5 (1964) 198-219.
Purpose
of Present
Study
33
their J e w i s h setting a n d t r a c e d their earher h i s t o r y b y t h e c o m p a r a t i v e historical m e t h o d , w h i c h is t h e c h a r a c t e r i s t i c of t h e p r e s e n t a t t i t u d e t o J e w i s h studies, as t o studies o f this field i n g e n e r a l .
Particular mention
m u s t b e m a d e o f R . L E D ^ A U T ' S d o c t o r a l d i s s e r t a t i o n : La nuit pascale. Essai sur la signification de la Paque juive a partir du Targum XII42("»).
d'Exode
L E DfeAUT p l a c e s P T E x 12,42 in i t s setting in J u d a i s m , s h o w -
ing t h e significance of t h e P a s s o v e r f o r t h e Chosen P e o p l e a n d t h e w e a l t h of m e a n i n g t o b e g i v e n t o t h e t a r g u m i c d o c t r i n e o n t h e l i b e r a t i o n f r o m E g y p t as a m e m o r i a l of w h a t G o d h a d d o n e f o r h i s p e o p l e in t h e p a s t a n d as p r o o f of w h a t h e w o u l d y e t d o i n t h e f u t u r e .
This, apart from t h e i n -
n u m e r a b l e references h e g i v e s t o o t h e r P T d o c t r i n e s a n d their b e a r i n g o n NT
exegesis! A g l a n c e a t t h e e x e g e t i c a l w o r k s of S. L Y O N N E T
a n d D . MOEEAT ("^)
will s h o w h o w seriously t h e s e n e w studies are t a k e n b y certain e x e g e t e s . I t is o n l y t o b e e x p e c t e d t h a t t h e i m p o r t a n c e of t h e P T f o r t h e s o l u t i o n o f cruces in N T exegesis will b e felt all t h e keener as t i m e g o e s o n .
V I I . T h e Purpose of the Present
Study
T h o u g h t h e p r e s u m p t i o n n o w s t a n d s in f a v o u r o f a n e a r l y d a t e f o r t h e P T , t h e f a c t remains t h a t o u r earliest w r i t t e n t e x t s o f this rendering d a t e f r o m t h e s e v e n t h c e n t u r y ; N , in its p r e s e n t f o r m , w a s c o p i e d in t h e 16th c e n t u r y .
T J I , as w e h a v e seen, h a s s o m e later references a n d a c e r -
tain r a b b i n i c r e d a c t i o n of o t h e r r e p r e s e n t a t i v e s of t h e P T c a n n o t b e r u l e d o u t a priori: after all, t h e s e t e x t s h a v e b e e n t r a n s m i t t e d t o u s b y r a b b i n i c Judaism. T h e studies t h a t h a v e b e e n m a d e o n t h e P T o f r e c e n t y e a r s h a v e mostly concentrated on individual points, whether t h e P T has been c o m pared with Jewish writings or with t h e N T .
S u c h s t u d i e s are n o t o n l y
e x t r e m e l y useful; t h e y are a l t o g e t h e r essential a n d m a n y m o r e remain t o b e done.
T h e a d v a n t a g e of this line of a p p r o a c h t o t h e P T is t h a t i t affords
t h e o p p o r t u n i t y of g o i n g d e e p l y i n t o t h e p r o b l e m s c o n n e c t e d w i t h t h e i n d i v i d u a l t e x t s a n d t h a t i t c a n b r i n g f o r w a r d t h e r e q u i r e d parallels f r o m J e w i s h
( « 9 ) R o m e 1963. (160) Cf e g Rome
Quaestiones
1962, p p . 103-106;
institutum Biblicum
in Epistulam
Exegesis
ad Romanos,
Epistulae
secundae
Series
altera;
ad Corinthios
ed. altera, (Pontificium
1955-1956: ad usum privatum auditorum) p. 144.
( " 1 ) Cf. e.g. the various editions of his notes on the Gospel of S t . John and the Epistles of St. Paul.
A
34
literature.
But
this
approach
also
has
Brief
a
Sketch of Targumic
fundamental
Studies
weakness:
affords n o s t r o n g a r g u m e n t f o r t h e early d a t i n g of t h e P T as a whole.
it
And,
u n t i l t h e P T as a w h o l e is s h o w n t o b e e a r l y , t h e p r o b a t i v e v a l u e of i n d i v i d u a l t e x t s , is g r e a t l y i m p a i r e d ( " 2 ) ,
T h e s e i n d i v i d u a l passages of t h e P T m a y
b e m e r e l y older t r a d i t i o n s c o n s e r v e d in a later f r a m e w o r k .
W e have al-
r e a d y seen h o w a n u m b e r of s u c h c o n t a c t s b e t w e e n t h e P T a n d t h e N T have been studied from the sixteenth century onwards.
The
passages
a n d p h r a s e s in w h i c h t h e P T s h o w s a relation w i t h t h e N T were n o t seen as a n a r g u m e n t f o r t h e e a r l y d a t e of t h e w o r k as s u c h .
F o r Brian W A L T O N
t h e s e t e x t s w e r e quasi scholarum prophetarum rudera, quae in suis paraphrasibus posuerunt [Paraphrastae] ( " ' ) ; t h e T a r g u m i s t s h a d t h e m ex antiquis traditionum reliquiis quas ex Prophetis
hauserunt (1°*).
T h e P T g i v e s t h e i m p r e s s i o n of b e i n g a v e r y o l d rendering t h r o u g h o u t . W e h a v e a l r e a d y c i t e d A . W I K G R E N ' S v i e w o n its v a l u e . P . K A H L E e x p r e s s es a similar o p i n i o n a n d is q u i t e o p t i m i s t i c o n t h e v a l u e of t h e P T as s u c h for N T exegesis.
H e writes
W e c a n learn m a n y m o r e details f r o m t h e m [the P T t e x t s ] than f r o m the material collected b y Billerbeck and
Bonsirven.
Their voluminous works only serve t o indicate what the conditions w e r e a t t h e t i m e of t h e r e o r g a n i z a t i o n of J u d a i s m after t h e d e s t r u c t i o n of t h e T e m p l e : t h e y s h o w u s h o w t h e r a b b i s rebuilt J u d a i s m for the future. I n t h e Palestinian T a r g u m of t h e P e n t a t e u c h w e h a v e in t h e m a i n m a t e r i a l c o m i n g d o w n f r o m pre-Christian t i m e s w h i c h m u s t b e s t u d i e d b y e v e r y o n e w h o wishes t o u n d e r s t a n d t h e state of J u d a i s m a t t h e t i m e of t h e b i r t h of Christianity.
A n d w e possess
this m a t e r i a l in a l a n g u a g e of w h i c h w e c a n s a y t h a t it w a s similar t o t h a t s p o k e n b y t h e earliest Christians.
I t is material, t h e i m -
p o r t a n c e of w h i c h c a n s c a r c e l y b e e x a g g e r a t e d . W h a t s e e m s called f o r in t h e p r e s e n t s t a t e of t a r g u m i c studies is t o see w h e t h e r this v i e w of t h e P T h o l d s g o o d f o r t h e N T in general a n d n o t merely for individual texts.
D o e s t h e P T s h o w a relation w i t h t h e N T in
several p o i n t s of l a n g u a g e , d o c t r i n e e t c . ? I s t h e m a n n e r in w h i c h certain
(1")
Cf. also below p p . 35 f.;
64 and n. 8 0 t o p. 66.
Cf. above p. 6. Ibid.
(1")
Cf.
("')
The Cairo Geniza,
2nd ed., p. 2 0 8 .
Purpose
of Present
Study
35
persons are p r e s e n t e d in t h e P T a n d t h e N T o n e a n d t h e s a m e ? D o e s t h e N T present certain e v e n t s of s a c r e d h i s t o r y in t h e s a m e m a n n e r as t h e P T ? D o e s t h e N T s h o w passages in w h i c h t h e P T p a r a p h r a s e s e e m s p r e s u p p o s e d a n d k n o w n t o t h e N T writers? A n d in all t h e s e has t h e P T s o m e t h i n g t o offer w h i c h w e d o n o t find in r a b b i n i c w r i t i n g s ? R . B L O C H p u t f o r w a r d t h e v i e w t h a t t h e P T is t h e b a s i s f o r later r a b binic haggadah.
She w r o t e ( " « ) :
E n e t u d i a n t le T a r g u m d e J e r u s a l e m , il n o u s est a p p a r u d ' u n e m a n i e r e e v i d e n t e q u e celui-ci est a la b a s e d e la t r a d i t i o n a g g a d i q u e p o s t e r i e u r e ; q u e , se p l a g a n t d a n s le p r o l o n g e m e n t i m m e d i a t d u d o n n e scripturaire, il c o n s t i t u e u n e s o r t e d ' a r t i c u l a t i o n , u n p a s s a g e entre la B i b l e et la l i t t e r a t u r e r a b b i n i q u e p o s t e r i e u r e ; q u ' i l r e p r e sente le p o i n t d e d e p a r t , n o n certes d u g e n r e m i d r a s h i q u e c o m m e tel (qui est d e j a p r e s e n t d a n s la l i t t e r a t u r e b i b l i q u e ) , m a i s d u midrash p r o p r e m e n t d i t , d o n t il c o n t i e n t d e j a t o u t e la s t r u c t u r e et t o n s les t h e m e s . G . V E R M E S h a s t h o u g h t it n e c e s s a r y t o p u t this p r i n c i p l e t o a r i g o r o u s test a n d t o see w h e t h e r it c a n s t a n d u p ( " ' ) .
I t a p p e a r s t h a t t h e t i m e is
n o w ripe f o r a similar a p p r o a c h t o t h e p r o b l e m of t h e r e l a t i o n of t h e P T t o t h e N T . I n t h e f o l l o w i n g dissertation w e w i s h t o d e t e r m i n e w h e t h e r t h e P T , w h e n a p p r o a c h e d f r o m v a r i o u s a n g l e s , s h o w s a definite relation w i t h t h e N T , o n e t h a t w e d o n o t find in r a b b i n i c w r i t i n g s .
I t will b e e v -
i d e n t , of c o u r s e , t h a t there is n o i n t e n t i o n of a t t e m p t i n g t o p r o v e t h a t e v e r y t e x t of t h e P T is of pre-Christian d a t e . E v e n a m o d e r a t e k n o w l e d g e of t h e P T will i n d i c a t e t h a t there are at least s o m e p a s s a g e s f r o m t h e c e n t u r i e s after t h e t i m e of Christ.
W e h a v e a l r e a d y seen s o m e f r o m T J I a n d shall
s t u d y others f r o m N a n d T J I I .
W e do, however, intend t o propose argu-
m e n t s f r o m t h e N T a n d r a b b i n i c w r i t i n g s w h i c h i n d i c a t e an early, e v e n p r e Christian, d a t e f o r t h e b u l k of t h e material of t h e P T .
It may be objected
here t h a t this m e t h o d is of s c a n t v a l u e for N T exegesis, seeing t h a t a n y i n d i v i d u a l t e x t of t h e P T c o u l d b e of a later d a t e .
W e g r a n t t h a t t h e r e still
wiU remain t h e n e c e s s i t y of s t u d y i n g i n d i v i d u a l P T t e x t s in d e p t h . nonetheless, in n o w a y i n v a l i d a t e s t h e m e t h o d h e r e f o l l o w e d .
This,
If w e c a n
s h o w t h a t there is a m a n i f o l d relation b e t w e e n t h e P T a n d t h e N T w e h a v e estabhshed a strong a r g u m e n t f o r t h e pre-Christian d a t e of t h e P T as such.
(166) " N o t e m e t h o d o l o g i q u e . . . {"')
Scripture and Tradition,
" , p. 2 1 2 . pp. 9 f.
A Brief
36
Sketch of Targumic
Studies
E x e g e t e s c a n t h u s l e g i t i m a t e l y t u r n t o P T w h e n t h e y seek t h e elucidation of s o m e obscure N T text. A thesis of t h e n a t u r e of t h e o n e p r o p o s e d w o u l d really require t w o distinct parts.
I n t h e first p a r t it w o u l d b e n e c e s s a r y t o see w h a t t h e P T
t e x t s h a v e t o s a y f o r t h e m s e l v e s a n d w h a t i n f o r m a t i o n J e w i s h sources t h r o w o n t h i s p a r a p h r a s e . I n this p a r t t h e origin, n a t u r e a n d h i s t o r y of t r a n s m i s s i o n of t h e P T c o u l d b e d e t e r m i n e d .
O n e c o u l d s t u d y t h e n a t u r e of each
o f t h e r e p r e s e n t a t i v e s of t h e P T a n d t h e p r o b l e m s t h a t are c o n n e c t e d w i t h each.
I t w o u l d also b e p o s s i b l e t o d e t e r m i n e w h a t c a n b e d e d u c e d
from
t h e P T a n d J e w i s h w r i t i n g s o n t h e d a t e of t h e P T as s u c h W i t h t h i s i n f o r m a t i o n in h a n d w e c o u l d t h e n see t h e bearing of t h e P T on the N T .
I n t h i s s e c o n d p a r t it w o u l d b e ideally necessary t o a p p r o a c h
t h e t w o sets o f w r i t i n g s f r o m as m a n y angles as p o s s i b l e : o n t h e w a y s , for e x a m p l e , in w h i c h t h e d o c t r i n e of t h e Messiah, of t h e life after d e a t h , of t e m p o r a l a n d eternal r e t r i b u t i o n , t h e m a n n e r in w h i c h p e r s o n s a n d e v e n t s of s a c r e d h i s t o r y as p r e s e n t e d in t h e P T c o m p a r e w i t h t h e N T a n d w i t h J e w i s h literature in g e n e r a l .
T h e l a n g u a g e of t h e t w o b o d i e s of writings
s h o u l d likewise b e c o m p a r e d a n d o t h e r t h e m e s c o u l d also b e p r o f i t a b l y considered. S u c h a dissertation is p r e c l u d e d b y t h e e x i g e n c i e s of s p a c e . c a s e a c e r t a i n a m o u n t of t h e w o r k has a l r e a d y b e e n d o n e .
In any
F o r these rea-
s o n s w e h a v e d e v o t e d m e r e l y o n e c h a p t e r t o t h e P T as s u c h ( " ' ) .
This
w e h a v e c o n s i d e r e d t o b e h i g h l y desirable i n a s m u c h as t h e origin, t r a n s m i s sion a n d n a t u r e of t h e P T t e x t s m u s t b e c o n s i d e r e d b e f o r e w e c a n p r o f i t a b l y compare the work with the N T .
In this c h a p t e r of t h e dissertation
we
c o n s i d e r o n l y t h o s e a s p e c t s of t h e P T t h a t h a v e a b e a r i n g o n t h e relation of t h e w o r k w i t h t h e N T .
F o r m o r e d e t a i l e d c o n s i d e r a t i o n s of t h e P T
t e x t s t h e reader is referred t o t h e i n t r o d u c t i o n s . I n t h e p a r t w h e r e t h e P T is c o n s i d e r e d in its relation t o t h e N T w e first of all c h o o s e s o m e t h e m e s w h e r e t h e relation a p p e a r s t o b e particularly close.
I n later c h a p t e r s w e shall s h o w t h a t t h e c o n n e c t i o n f o u n d in these
s a m e is n o t m e r e l y a c c i d e n t a l b u t is a t t e s t e d in o t h e r t e x t s .
T h u s in c h .
I l l w e will c o n s i d e r h o w R m 10,6-8 ("") t e n d s t o s h o w t h a t P a u l w a s c o n v e r s a n t w i t h t h e P T r e n d e r i n g of D t 3 0 , 1 0 - 1 2 .
{"')
T h e P T p a r a p h r a s e refers
W e originally intended to present a dissertation composed of two such
parts and did a considerable amount of work on the first part.
It is intended to
publish this later in the form of an introduction t o the P T or to the Tgs in general. ("») I.e. Ch. I I below. ("»)
Infra
pp. 70 £E.
Purpose
of Present
Study
37
t o Moses, a n d P a u l applies t h e t e x t t o Christ. W e shall later see h o w P a u l appears t o f o l l o w t h e p a r a p h r a s e of T J I in h i s m i d r a s h o n t h e v e i l o f M o ses ( " 1 ) .
T h e relation of 2 T m 3 , 8 will r e v e a l t h a t P a u l v e r y l i k e l y d r e w
on t h e paraphrase of E x 7,11 a s f o u n d in T J I w h e n h e refers t o J a n n e s a n d J a m b r e s {"^).
W e shall refer t o o t h e r w o r k s t h a t s h o w h o w t h e
of Cain a n d A b e l , ( " ' ) , I s a a c in t h e P T a n d N T .
and Balaam
figures
a r e v i e w e d in l i k e m a n n e r
T h i s will s h o w t h a t t h e c o n n e c t i o n o f t h e P T t o t h e
N T is here n o t restricted t o a f e w t e x t s . In c h . I V w e will s t u d y t w o t h e m e s f r o m t h e A p o c a l y p s e a n d s h o w h o w o n e is closely c o n n e c t e d w i t h T J I
a n d t h e other with t h e T g s t o t h e
Pentateuch a n d those t o Isaiah a n d Jeremiah ( " ' ) .
A later c h a p t e r
will
take us through t h e various manners in which the P T seems t o b e closely related w i t h t h e A p o c a l y p s e W e c a n t o u c h o n o t h e r s u b j e c t s o n l y at lesser l e n g t h . t h e linguistic relation of t h e P T a n d t h e G o s p e l s (ch o u t in detail u n t i l later. this field, h o w e v e r ( " » ) .
V)(i")
T h e chapter on
cannot be worked
M u c h of t h e w o r k h a s a l r e a d y b e e n d o n e i n I n like m a n n e r , w e c a n o n l y t o u c h o n c e r t a i n
aspects of t h e figure of t h e Messiah in t h e T g s a n d t h e N T ("^).
T h i s is a
p o i n t t h a t w o u l d require an entire dissertation t o itself, o n e w e h o p e t h a t will s o o n b e u n d e r t a k e n .
I t is a field t h a t a p p e a r s t o b e a p r o m i s i n g o n e .
( " 1 ) P p . 168 ff. below. ("2)
Pp. 82 ff.
("*)
P p . 164 ff.
(1")
P p . 168 ff.
("•)
Pp. 98 ff.
{"')
P p . 117 ff.
156 ff.
("«) P p . 189 ff. ("») P p . 126 ff. (180) A very full list of P T parallels t o the N T , together with references t o the work already done in the field, has been drawn u p b y A . DfEz M A C H O , y Nuevo T e s t a m e n t o " , Mdlanges E. Tisserant pp.
153-85.
Cf. also S.
BARTINA,
pretacion neotestamentaria".
(181) Below p p . 238 ff.
"Targum
( = Studi e Testi 2 3 1 ) , Vatican 1 9 6 4 ,
"Aportaciones recientes de los targumim a la inter-
Est
Ecles
3 9 (1964)
361-76.
CHAPTER
T H E
TARGUMS
IN
GENERAL
II
A N D
T H E
PT
IN
PARTICULAR
T h e p r e s e n t c h a p t e r d o e s n o t i n t e n d t o b e a n e x h a u s t i v e s t u d y of t h e T g s , n o r of t h e P T .
S p a c e p r e c l u d e s s u c h t r e a t m e n t a n d t h e reader is
referred t o t h e s t a n d a r d w o r k s o n t h e s u b j e c t f o r m o r e detailed i n f o r m a t i o n . W e h e r e l i m i t o u r e n q u i r y t o a s p e c t s of t h e q u e s t i o n t h a t h a v e a direct b e a r i n g o n t h e relation of t h e P T w i t h t h e N T a n d o n s o m e p r o b l e m s c o n n e c t e d w i t h t h e P T t h a t h a v e n o t been t o u c h e d o n b y o t h e r writers.
I.
The
Origin of T a r g u m s (i)
D2"in f r o m w h i c h D13in " T a r g u m " c o m e s o c c u r s b u t o n c e in t h e H e b r e w B i b l e ( E s d 4,7) a n d t h e r e as a p a s s i v e p a r t i c i p l e of uncertain m e a n i n g . Lexicographers have generally derived the Hebrew word " T a r g u m " from t h e A k k a d i a n targumanu, " a n i n t e r p r e t e r " , w h i c h in t u m w o u l d c o m e f r o m t h e r o o t ragamu, "to c a l l " .
C . R A B I N {^) has r e c e n t l y held t h a t t h e w o r d
is a c t u a l l y of H i t t i t e o r i g i n , c o m i n g f r o m tarkummai-tarkummiya,
(1) On
the
I I , pp. 2 4 2 - 4 5 ;
word
"Targum"
see 186
see, inter alia, E . BOEHI,, Forschung 1873; E .
in Literary
DEUTSCK
imd "Welte's
Kirchenlexicon,
HAUCK'S Real-encyclopadie, JE
147-56
12 (1907)
in the notes); in LTK, 173-75; 197-213; 1964,
(bibl.
2nd
ed.,
pp.
204-06;
pp.
pp. 9 4 4 - 4 7
307-09);
103-110; 4 (1902)
Targums Vienna Wetzer 716-19;
Universal
Testament
E . SCHURER, GJV, 678-83;
N S 10 (1919-20)
Text
O. EISSFEI,DT,
(with latest
on the
zur Zeit Jesu,
i. B . 1873, vol. I I , cols.
4 (n. d., ,c. 1931)
(1931) 3 0 7 - 0 9 ; H . FUCHS, The Old
articles
Volksbibel
1897)
T . W A L K E R , HDB
S . BIALOBLOCKI in £ / The
general
9th ed. vol. 23 (1888) 6 0 - 6 5 ; Ch. NESTLE,
(Leipzig
Jewish and
Einleitung
Or 3 2 (1963)
W.
377-85
678-83;
(particularly
A . BAUMSTARK
Cardiff
in das A.
134 f.
I*
BACKER in
Encyclopedia,
Versions,
bibliography).
(2) " H i t t i t e W o r d s in H e b r e w " , 38
I,
1874, pp. 3 1 9 - 4 0 3 ; H . S T R E B E R in
R . H . M E L A M E D JQR
57-63;
A . ROBERTS, (bibl.
For
Freiburg
Brit.
vol. 3
152-56);
ff.
nach einer
Remains,
S. M . SCHII,I,ER-SZINESSY in Enc. (1901)
Terminologie
BACKER,
for the origin etc. of Tgs see L. Z U N Z , G K ^ , pp. 61 ff.; 2nd ed.,
El
pp. 65 ff.; I.
W.
"to a n -
T^.,
10
(1948)
1951,
pp.
Tiibingen
The Origin of Targums
39
nounce, explain, translate".
W h a t e v e r of its b i b h c a l m e a n i n g o r of its
origin, o a i f ) in later H e b r e w a n d A r a m a i c is chiefly u s e d in t h e sense of translating t h e Scriptures, w h i l e D I J i n " T a r g u m " in t h e s e s a m e s o u r c e s is u s e d p r i n c i p a l l y of a version of t h e Scriptures T h e n e e d f o r an A r a m a i c rendering of t h e T o r a h , o r a t least of an e x p l a n a t i o n of t h e L a w in t h e l a n g u a g e of t h e p e o p l e , m u s t h a v e m a d e itself felt as s o o n as t h e m a s s of t h e J e w s h a d a d o p t e d A r a m a i c as their chief l a n g u a g e after t h e E x i l e .
T h e e m p h a s i s p l a c e d b y t h e l e a d e r s of J u d a i s m
o n t h e e x a c t fulfilment of t h e p r e c e p t s of t h e L a w m u s t h a v e l e d t h e m t o i n s t r u c t t h e p e o p l e o n t h e c o n t e n t s of t h e T o r a h , a n d t h a t in t h e v e r n a c u l a r . J e w i s h t r a d i t i o n t r a c e s t h e origin of t h e T a r g u m s b a c k t o t h e d a y s of E z r a , basing itself o n N e h 8,8. T h i s t r a d i t i o n is f o u n d in Meg 2 3 a (and p a r . ) , w h i c h reads as f o l l o w s : W h a t is t h e m e a n i n g of t h e t e x t : and they read in the book, in the Law of God, with an interpretation and gave the sense and caused them to understand the reading [ N e h 8,8]? And they read in the Book, in the Law of God: this i n d i c a t e s t h e H e b r e w t e x t ; with an interpretation: this i n d i c a t e s t h e T a r g u m . . . F e w authors n o w d e f e n d t h e historical v a l u e of this t r a d i t i o n ('*). T h e r e w a s p r o b a b l y n o n e e d of a n A r a m a i c r e n d e r i n g d u r i n g t h e t i m e of E z r a , in a n y case, in v i e w of t h e p o s s i b i l i t y t h a t H e b r e w m a y still h a v e been t h e v e r n a c u l a r of t h e J e w s .
I t is, n o n e t h e l e s s , q u i t e n a t u r a l t h a t l a t e r
tradition s h o u l d h a v e c o m e t o b e l i e v e t h a t N e h 8,8 s p e a k s of B i b l e reading in H e b r e w , f o l l o w e d b y a rendering i n t o A r a m a i c , w h i c h h a d b e c o m e
(')
Cf.
I.
ELBOGBN,
(8") K . H R U B Y
JG^,
187.
( " L a survivance de la langue hebraique pendant la periode
post-exilienne", in Memorial anciennes
p.
a
de I'Institut
du Cinquantenaire
Catholique
de Paris
de l'£cole
1916-1964,
des langues
Paris
orientates
1 9 6 4 , pp.
109-120,
esp. 1 1 5 - 1 2 0 ) thinks that N e h 8 , 1 - 8 possibly, even probably, speaks " d ' u n e explication donnee en arameen" (p. 1 2 0 ) . This would be practically a Targum. author finds support for his view in the of L X X
rendering.
His
juive...,
p. 2 0 , n. 1 3 . J.
WEINGREEN
D6AUT;
( " T h e Origin of the Synago-
Hermathena N o 9 8 [ 1 9 6 4 ] 6 8 - 8 4 , referring t o an earlier article of his, " E x p o -
sition in the Old Testament and in Rabbinic Literature", Promise Essays
The
understanding
3 Esdras 9 , 4 8 (parallel t o N e h 8 , 8 ) is not accepted b y R . LE
cf. Liturgie gue",
LXX
Presented
to Professor
S. H.
Hooke,
ed. P. P. B R U C E ,
and
Fulfilment:
Edinburgh 1 9 6 3 )
believes the synagogue service, consisting in meetings outside the Temple with congregational
prayer
of
fixed
form,
the
public
recital of
pentateuchal and
other sacred texts and the sermon, manifested itself already in pre-exilic times. W h a t Ezra (Neh 8 , 1 ff.) did would,, then, be nothing novel.
The Targums
40
p a r t of t h e s y n a g o g u e s e r v i c e .
in General and the PT
in
Particular
A n d " t o g i v e t h e sense a n d cause t h e p e o p l e
t o u n d e r s t a n d t h e r e a d i n g " is p r e c i s e l y w h a t a liturgical T a r g u m h a d t o d o . I t h a d t o b r i n g o u t t h e sense of t h e b i b h c a l t e x t f o r later g e n e r a t i o n s so t h a t t h e s e u n d e r s t o o d t h e sense of t h e p a s s a g e t h a t h a d j u s t b e e n read. In d o i n g t h i s t h e t r a n s l a t o r c o u l d easily read later h a l a k a h i n t o t h e biblical t e x t itself.
I l l u s t r a t i v e p a r a p h r a s e c o u l d , w i t h e q u a l f a c i l i t y , b e g i v e n instead
of t h e s o m e t i m e s less intelligible t e x t of t h e B i b l e . W e r e a l l y d o n o t k n o w w h e n T g s first c a m e t o b e c o m p o s e d a m o n g Aramaic-speaking Jews.
I n f a c t w e d o n o t even really k n o w w h e n t h e y
b e c a m e n e c e s s a r y , t h r o u g h t h e loss of H e b r e w a m o n g t h e m a s s , or sections, of t h e J e w s in P a l e s t i n e .
O n e t h i n g is, h o w e v e r , c e r t a i n : these A r a m a i c
r e n d e r i n g s h a d a l o n g h i s t o r y b e h i n d t h e m b y N T t i m e s a n d are p r o b a b l y as o l d as t h e S c r i p t u r e r e a d i n g s in t h e s y n a g o g u e s (^).
A n d , apart a l t o -
g e t h e r f r o m t h e s y n a g o g u e s e r v i c e , p i o u s J e w s m u s t h a v e also felt t h e n e e d of a v e r s i o n of t h e O T , o r p a r t s of i t , in t h e v e r n a c u l a r .
II. The Targums
and the Liturgical Reading of the
Scriptures
I n r a b b i n i c s o u r c e s t h e p e r s o n w h o t r a n s l a t e d t h e Scriptures i n t o A r a m a i c is called a T a r g e m a n , T u r g e m a n , or, m o r e o f t e n , a M e t u r g e m a n : p a i n , fD3"nn, fOaiina • N o special interpreter.
qualifications
were
required for t h e
A n y c o m p e t e n t p e r s o n c o u l d a c t as s u c h , even a m i n o r if
t h e h e a d of t h e s y n a g o g u e s a w
fit.
G . F . M O O K E writes (=):
T h e n u m b e r of qualified interpreters in a n y o r d i n a r y s y n a g o g u e m u s t u s u a l l y h a v e b e e n small, a n d it is possible t h a t t h e s y n a g o g u e a t t e n d a n t , w h o w a s f r e q u e n t l y also t h e s c h o o l t e a c h e r , o f t e n s e r v e d in this
capacity.
T h e M i s h n a h {Megillah 4 ) l a y s d o w n detailed rules f o r t h e translation of t h e S c r i p t u r e s i n t h e S y n a g o g u e .
A reader read t h e p a s s a g e in H e b r e w
a n d a t r a n s l a t o r — t h e M e t u r g e m a n — s t o o d b e s i d e h i m a n d r e n d e r e d it immediately into Aramaic.
E a c h reader f r o m t h e L a w — in t h e e v e n i n g
s e r v i c e of t h e S a b b a t h t h e r e w e r e t h r e e different readers {Meg. 4 , 1 ) — m a y n o t r e a d less t h a n t h r e e v e r s e s .
I n t h e reading f r o m t h e P r o p h e t s t h r e e
verses w e r e r e a d o u t t o g e t h e r a n d i m m e d i a t e l y t r a n s l a t e d .
If single verses
f o r m e d sense in t h e m s e l v e s , t h e n , e a c h v e r s e w o u l d b e i m m e d i a t e l y t r a n s l a t e d o n b e i n g r e a d {Meg. 4 , 4 ) .
{*)
Cf.
G.
(») Ibid.,
F.
M O O R E , Judaism
p. 3 0 3 .
A n o t h e r p o i n t m a d e in t h e M i s h n a h is
I,
p.
302.
Targums
and the Liturgical
Reading
of the Scriptures
41
t h a t t h e L a w h a d t o b e read in its e n t i r e t y ; t h e reader w a s n o t p e r m i t t e d t o skip o v e r verses as h e w a s in t h e reading f r o m t h e P r o p h e t s . T h e translation h a d t o b e g i v e n e x t e m p o r e ; t h e M e t u r g e m a n w a s n o t p e r m i t t e d t o h a v e a w r i t t e n t e x t of t h e T a r g u m b e f o r e h i m .
This was t o
ensure t h a t t h e T g w o u l d n o t b e t a k e n f o r , n o r c o n f u s e d w i t h , t h e i n s p i r e d W o r d of G o d as f o u n d in t h e S c r i p t u r e s ('). for r a b b i n i c t r a d i t i o n .
T h e r e w a s a n o t h e r reason
T h i s h a d as a p r i n c i p l e t h a t t h e w r i t t e n L a w w a s
t o b e t r a n s m i t t e d in writing a n d reading w h i l e t h e oral L a w w a s t o b e f o r m a l l y t r a n s m i t t e d o r a l l y w i t h o u t a w r i t t e n t e x t (').
T h i s rule d i d
not
e x c l u d e t h e use of w r i t t e n t e x t s of t h e T g s in p r e p a r i n g t h e s y n a g o g u e rendering n o r d i d it f o r b i d t h e u s e of w r i t t e n t e x t s w h e n Scriptures o u t s i d e t h e s y n a g o g u e o r s c h o o l s .
studying
T a r g u m i s t s h o u l d g o a b o u t his w o r k is a t t r i b u t e d t o R .
JUDAH
b e n Hai
( T 3 , e n d of 2 n d c e n t . A . D . ) : " H e w h o translates (the b i b l i c a l t e x t ) Uterally is a falsifier; h e w h o a d d s anj^thing t h e r e t o is a ( T o s . Meg. 4 , 4 1 ; Kidd.
49a).
the
A general rule o n h o w t h e quite
blasphemer"
H e t a k e s as an e x a m p l e E x 2 4 , 1 0 a w h e r e
t h e H T s a y s : " T h e y s a w t h e G o d of I s r a e l " .
This must n o t b e translated
literally since n o m a n c a n b e said t o h a v e seen G o d .
T o insert " a n g e l "
for G o d w o u l d b e b l a s p h e m o u s as a c r e a t u r e w o u l d t h e n b e s u b s t i t u t e d f o r t h e Creator.
T h e p r o p e r rendering of s u c h a p a s s a g e , a c c o r d i n g t o R . J u -
d a h , i s : " T h e y s a w t h e g l o r y ( N i p ' ) of t h e G o d of I s r a e l " . t a l l y , is h o w t h e t e x t is r e n d e r e d in all T g s t o E x 2 4 , 1 0 .
This, inciden-
The mental out-
l o o k t h a t inspired this r e n d e r i n g , a n d m o s t p r o b a b l y t h a t w h i c h i n s p i r e d R . J u d a h ' s p r i n c i p l e , is m u c h older t h a n t h e 2 n d c e n t u r y . A . D . a n d is e v i d e n c e d in s u c h t e x t s as J n 12,41 w h i c h s p e a k s of I s a i a h seeing t h e g l o r y of Christ.
T h o u g h R . J u d a h h a d s u c h t e x t s as E x 2 4 , 1 0 in m i n d w h e n h e
e n u n c i a t e d his rule, his w o r d s w e r e later t o inspire a q u e r y o n t h e
PT
w h i c h , in its l e n g t h y p a r a p h r a s e s , s e e m s t o r u n c o u n t e r t o its spirit ('). N o t e v e r y t e x t of t h e O T c o u l d b e r e n d e r e d i n t o A r a m a i c in t h e s y n a gogue.
S o m e w e r e of s u c h a n a t u r e t h a t t h e y m i g h t s c a n d a l i z e t h e s i m p l e
if h e a r d read in t h e v e r n a c u l a r . translated i n t o A r a m a i c .
(«) Jer. Meg.
T h e s e t e x t s w e r e read in H e b r e w b u t n o t
W e shall h a v e o c c a s i o n t o c o n s i d e r t h e s e later ( ' ) .
4,1,74 d; cf. M o o R E , ibid., p. 304, n. 1.
(') Cf. H . L . S T R A C K , Introduction to the Talmud and Midrash, B.
GERHARDSSON,
Memory
mission in Rabbinic Judaism 1961, pp. 81 S. (») Cf. below pp. 57 f. («) Below pp. 46 ff.
and Manuscript. and Early
Oral Tradition
Christianity:
pp. 12 ff.
and Written
and
Trans-
A c t a S e m N T U p s 2 2 , Uppsala
The Targums
42
III.
The
in General and the PT
O r d e r of the Scripture Reading
in
Particular
during the
Mishnah
Period (") A c c o r d i n g t o t h e M i s h n a h fixed S c r i p t u r e r e a d i n g s are assigned t o f o u r o u t of t h e five o r s i x s a b b a t h s p r e c e d i n g t h e feast of P a s s o v e r (M Meg. 3,4).
T h e s e r e a d i n g s are k n o w n f r o m their c a t c h w o r d s as Sheqalim ( E x
3 0 , 1 1 - 1 6 ) ; Zakor ( D t 2 5 , 1 7 - 1 9 ) ; Parah ( N m 19,1-21) a n d Ha-Hodesh 12,1-20).
(Ex
S p e c i a l r e a d i n g s are also assigned t o t h e g r e a t festivals, t o R o s h
h a - S h a n a h , Y o m K i p p u r , t h e e i g h t d a y s of T a b e r n a c l e s , t h e feast of D e d i c a t i o n ( H a n u k k a h ) , P u r i m , t h e N e w M o o n s a n d t o fast d a y s (M Meg. 3,5 f . ) . F o r t h e o t h e r d a y s a n d f o r t h e o r d i n a r y s a b b a t h s n o fixed reading o r o r d e r s e e m s t o h a v e b e e n t h e rule during t h e s e c o n d c e n t u r y , a t least in r a b b i n i c circles.
W h a t o r d e r w a s t o b e f o l l o w e d in t h e reading of t h e T o r a h
w a s a m a t t e r of d i s p u t e d u r i n g t h e s e c o n d c e n t u r y .
R . Meir (") m a i n t a i n e d
t h a t t h e reading of t h e L a w s h o u l d b e c o n t i n u o u s , it b e i n g taken u p o n e a c h liturgical s e r v i c e at t h e p l a c e w h e r e it w a s left off at t h e p r e c e d i n g o n e . H i s o r d e r of reading is t h a t t h e s a b b a t h a f t e r n o o n service — t h e m i n h a h — c o n t i n u e t h a t of t h e s a b b a t h f o r e n o o n s e r v i c e ; t h e M o n d a y reading t h a t of t h e p r o c e d i n g s a b b a t h m i n h a h ; t h a t of T h u r s d a y t h e reading of t h e p r e c e d ing M o n d a y .
T h e T h u r s d a y reading w o u l d b e c o n t i n u e d t h e following
sabbath morning.
R . J u d a h b e n Hai, t h e c o n t e m p o r a r y of R . Meir, f a v o u r -
e d a c o n t i n u o u s reading also, b u t in q u i t e a different o r d e r ; o n l y f r o m o n e s a b b a t h m o r n i n g t o t h e n e x t . ( T o s . Meg. 4 , 1 0 ; Meg. 3 1 b ) . W h e n t h e Mishn a h s p e a k s of t h e L a w b e i n g read " a c c o r d i n g t o t h e set o r d e r " (M Meg. 3,6) t h e t e x t m u s t b e i n t e r p r e t e d in t h e l i g h t of this d i v e r s i t y of v i e w s between these t w o rabbis.
T h e triennial Palestinian c y c l e in w h i c h t h e
P e n t a t e u c h w a s read in o r d e r w i t h i n t h r e e y e a r s is first m e n t i o n e d in t h e B a b y l o n i a n T a l m u d (i^) a n d w a s h a r d l y a g e n e r a l rule during t h e N T p e r i o d . G. F .
writes t h a t it " w a s h a r d l y a u t h o r i t a t i v e l y established b e f o r e
MOORE
t h e t h i r d c e n t u r y , t h o u g h it m a y h a v e earlier been c u s t o m a r y " ( " ) .
Cf.
G.
F.
(^)
Id.,
(")
Cf. ibid.,
(18) Id.,
p.
MOORE,
O.
C,
pp.
296-303.
299.
p p . 2 9 9 f.
p. 3 0 0 .
A n examination of the opinions of R . Judah ben Hai and
R . Meir on the order to be followed in the Torah reading reveals that the system of the latter would take about t w o years and a third to go through, while that of R.
Judah would take no less than five years and a half; cf.
MOORE,
O.
C ,
p.
290.
Aileen
GUILDING
I. ELBOGEN,
JG^,
p.
160;
does not pay sufficient attention t o this
difficulty in her important study. The Fourth Gospel and Jewish Worship. of the Relation of St. John's Gospel to the Ancient Jewish Lectionary
System,
A
Study Oxford
Order of Scripture
Reading
43
T h e reading f r o m t h e P r o p h e t s ( " ) ,
i.e. t h e H a f t a r o t h , w a s a w e l l
e s t a b h s h e d c u s t o m b y t h e N T p e r i o d as w e c a n see f r o m I,k 4,16 f., w h i c h tells h o w Christ w e n t i n t o t h e s y n a g o g u e of N a z a r e t h o n a s a b b a t h a n d s t o o d u p t o read. A n d t h e r e w a s g i v e n t o h i m t h e b o o k of t h e p r o p h e t I s a i a h . H e o p e n e d t h e b o o k a n d f o u n d t h e p l a c e w h e r e it is w r i t t e n : A n d he closed the b o o k and
The Spirit of the Lord is upon me...
h a n d e d it b a c k t o t h e a t t e n d a n t a n d sat d o w n . . . a n d b e g a n t o say to them
...
T h i s description c o r r e s p o n d s e x a c t l y t o t h e u s a g e of t h e s y n a g o g u e as w e find it in t h e M i s h n a h a n d later t e x t s , a c c o r d i n g t o G. F . M o o R E ( " ) . W e s h o u l d n o t e , h o w e v e r , t h a t t h e r e is n o m e n t i o n m a d e of a M e t u r g e m a n . I t m a y b e t h a t L u k e has o m i t t e d t h e p o i n t w h e n writing f o r Gentile readers. I t c o u l d also well b e t h a t t h e h o m i l y w h i c h Christ d e l i v e r e d w a s b o t h a rendering of t h e H T a n d a s e r m o n at t h e s a m e t i m e a n d t h a t a t this p e r i o d the homily was n o t clearly distinguished from the translation proper. T h i s p o i n t w o u l d b e against t h e o r d e r of t h e M i s h n a h s o m e w h a t .
But,
t h e n , t h e M i s h n a h c a n n o t b e a c c e p t e d as reflecting t h e p e r i o d p r i o r t o t h e s e c o n d c e n t u r y , n o r c a n it e v e n b e t a k e n t o reflect a c c e p t e d u s a g e of t h e M i s h n a i c a g e . G. F .
MOORE
has t h e f o l l o w i n g p e r t i n e n t r e m a r k s t o m a k e
o n t h e entire M i s h n a h ruling o n t h e o r d e r of t h e reading a n d t h e l a w s governing the Aramaic
translation:
T h e r e g u l a t i o n s of t h e M i s h n a h s o m e t i m e s s e e m t o b e ideals or desiderata rather t h a n realities.
They would do very
well
in t h e cities w h e r e t h e r e w e r e g r e a t r a b b i n i c a l s c h o o l s , a n d s u c h m a y h a v e b e e n chiefly in m i n d . . . ( " ) .
She believes that Mishnah Meg.
1960.
4 , 2 . 4 " w o u l d accord with the reading of
the Pentateuch in a triennial c y c l e " (p. 9 ) as in these passages " o f the Mishnah it is laid down that on the sabbath the L a w is to be read b y at least seven persons, and that no one who reads the L a w in public m a y read less than three verses, and skipping was not allowed" (ibid.). would accord with the HAENCHEN
(TLZ
86
A minimum of twenty-one verses every sabbath
triennial
[1961]
cycle.
6 7 0 f.)
and
For a critique of her position see E . R.
E.
BROWN
(CBQ
22
[1960]
459-61).
Fr B R O W N concludes his review saying that G's three year lectionary hypothesis is one "whose corroboration remains very uncertain". MOORE,
O. C,
(")
Cf.
(")
Ibid.,
p. 3 0 1 , n. 1.
pp.
(i«) Ibid.,
p. 3 0 3 , n. 4 .
301
f.
The Targums
44
in General and the PT
in
Particular
T h e o l d e r c u s t o m c a n b e read in it [the M i s h n a h ] o n l y as in a k i n d of p a h m p s e s t ( " ) . . . . it is h a r d l y t o b e q u e s t i o n e d t h a t t h e earlier interpreters in s o m e cases exercised c o n s i d e r a b l e f r e e d o m in p a r a p h r a s e .
The
Palestinian T a r g u m s , as w e h a v e t h e m , c o m e f r o m a m u c h later t i m e , b u t in t h e f r e e d o m w i t h w h i c h p a r a p h r a s e runs i n t o m i d r a s h , t h e y m a y b e t a k e n t o illustrate t h e fashion of t h e older i n t e r p r e ters . . . I t is e v e n p o s s i b l e t h a t in t h e first s t a g e of t h e institution translation a n d h o m i l y w e r e n o t y e t differentiated, a n d t h e i n t e r p r e t e r w a s also t h e e x p o s i t o r y p r e a c h e r ( " ) . W h a t w e h a v e said s o far has a direct b e a r i n g on t h e P T , a n d this in two ways.
T o b e g i n w i t h , t h e p u r p o s e of t h e v e r n a c u l a r translation w a s
n o t t o g i v e a b a r e , literal rendering of t h e biblical t e x t .
On the contrary,
its f u n c t i o n w a s " t o g i v e t h e sense a n d m a k e t h e p e o p l e u n d e r s t a n d t h e r e a d i n g " j u s t as t h e L e v i t e s of N e h 8,8 d i d . A liturgical rendering, as distinct f r o m a p r i v a t e o r s c h o s l a s t i c o n e , w o u l d t h e n t e n d t o b e p a r a p h r a s t i c or h o m i l e t i c in n a t u r e ( " ) .
T o fulfil its s c o p e of " g i v i n g t h e sense (of
the
biblical text) a n d making the people understand the reading" t w o things were necessary.
I t m u s t first of all remain faithful t o t h e original t e x t a n d
t h e n b r i n g o u t w h a t t h e T a r g u m i s t c o n s i d e r e d this t e x t h a d t o s a y for later listeners.
T h e T g w o u l d t h e n b e an " a c t u a l i z a t i o n " of t h e biblical t e x t (2").
S o m e of its p a r a p h r a s e s w o u l d b e n o m o r e t h a n an e x p l i c i t a t i o n of t h e o r i g inal, w h i l e in o t h e r cases later t h e o l o g i c a l c o n c e p t s a n d h a g g a d o t h w o u l d b e r e a d i n t o t h e t e x t o r c o n n e c t e d w i t h it f o r t h e p u r p o s e s of edification.
This
w o u l d b e all t h e m o r e s o if t h e p a r a p h r a s e s e r v e d b o t h as rendering a n d as h o m i l y , w h i c h a p p e a r s t o h a v e b e e n t h e case. T h e s e c o n d m a n n e r in w h i c h t h e liturgical reading of t h e P e n t a t e u c h m a y effect o u r p r e s e n t P T is t h a t t h e f o r m a t i o n of this latter w o u l d n a t u r a l l y h a v e f o l l o w e d t h e i n t r o d u c t i o n of t h e P e n t a t e u c h i n t o t h e s y n a g o g u e r e a d ing.
I t d o e s n o t a p p e a r t h a t t h e L a w w a s read c o n s e c u t i v e l y f r o m t h e
b e g i n n i n g of t h e s y n a g o g u e reading ( " ) . In this c a s e , it is n a t u r a l t h a t t h o s e s e c t i o n s of t h e T o r a h r e a d in t h e s y n a g o g u e w o u l d b e t h e first t o b e p r o v i d e d w i t h a liturgical p a r a p h r a s e .
(")
Ibid.,
p. 3 0 3 .
(18) Ibid.,
p. 304.
(")
T h e P T w o u l d then h a v e been f o r m e d o n l y
Cf. n. 124 t o ch. I.
(2") For this characteristic of Midrash see R . B t o c e , art. " M i d r a s h " , vol. V , col. 1266. (")
Cf. MOORE, o. c.
I , pp. 2 8 8 f.
DBS..
Order of Scripture
Reading
45
g r a d u a l l y a n d it m a y well b e t h a t o u r p r e s e n t t e x t s of this s a m e m a y d a t e f r o m v a r i o u s ages, a t least in certain P T t e x t s , s u c h as T J I .
Our k n o w -
l e d g e of t h e order of t h e reading f r o m t h e P e n t a t e u c h in t h e s y n a g o g u e a n d t h e c o n n e c t i o n of this w i t h t h e P T are, h o w e v e r , far f r o m certain a n d n o t h i n g definite on this p o i n t c a n n o w b e affirmed.
T h e m a t t e r is w o r t h y
o f further s t u d y a n d w e shall return t o t h e q u e s t i o n again w h e n w e c o m e t o d e t e r m i n e t h e d a t e of a certain s e c t i o n of T J I {^^).
I V . A Brief History of the P T f r o m the 2 n d - 1 6 t h
Centuries
W e possess three A r a m a i c v e r s i o n s t o t h e P e n t a t e u c h : t h e T g of O , t h e Peshitta — written in S y r i a c o r O r i e n t a l A r a m a i c — a n d t h e P T . T h i s l a t ter is e x t a n t in its e n t i r e t y in N a n d in a f r a g m e n t a r y m a n n e r in T J I , T J I I , in t h e Geniza f r a g m e n t s a n d in c i t a t i o n s .
Though any Tg connected with
Palestine c a n b e called a Palestinian T a r g u m , a n d m a n y m a i n t a i n t h a t O a n d P are of Palestinian origin or c o n n e c t e d in origin w i t h a P T , u s a g e has restricted t h e title " P a l e s t i n i a n T a r g u m " t o t h e p a r a p h r a s t i c o n e r e p r e s e n t e d b y N, T J I , T J I I and the other sources mentioned above. that we
use t h e title
"Palestinian
Targum"
(=
PT)
I t is in this sense in t h e
present
work. T h e earliest f r a g m e n t s of this T g w h i c h w e n o w possess c o m e f r o m t h e Geniza of Cairo (here sigled P T G ) , t h e o l d e s t of w h i c h is n o earlier t h a n t h e 7th century A . D .
T h e p r e s e n t c o p y of N w a s w r i t t e n in t h e 16th c e n t u r y .
T h e t e x t it r e p r o d u c e s is, of c o u r s e , m u c h o l d e r , g o i n g b a c k t o t h e 2 n d c e n t u r y A . D . a c c o r d i n g t o t h e finder A . D i E Z b e far t o o early. MSS.
MACHO
{^^), a d a t e w e b e l i e v e t o
T h e t e x t s of T J I n o w in p r i n t are also f r o m 16th c e n t u r y
A s in t h e c r i t i c i s m of t h e O l d or N e w T e s t a m e n t , o r of a n y o t h e r
w o r k , w e t r a c e t h e earlier h i s t o r y of t h e t e x t f r o m c i t a t i o n s — t h e testimonia veterum — s o t o o m u s t w e d o f o r t h e P T as far as p o s s i b l e .
B y t h e aid
of t h e earliest of these c i t a t i o n s w e m a y b e a b l e t o t r a c e s o m e of t h e h i s t o r y of t h e P T for t h e p e r i o d p r i o r t o t h a t r e p r e s e n t e d b y t h e G e n i z a f r a g m e n t s . A s these f r a g m e n t s represent b u t a s m a l l s e c t i o n of t h e P T it is likewise necessary t o t r a c e t h e h i s t o r y of this p a r a p h r a s e b e t w e e n t h e p e r i o d c o v e r e d b y t h e Geniza f r a g m e n t s a n d t h e M S S of t h e P T n o w a v a i l a b l e or a l r e a d y r e p r o d u c e d in p r i n t .
n
T h i s a s p e c t of t h e h i s t o r y of t h e P T d o e s n o t s e e m
Below pp. 112 ff.
(23) " T h e Recently Discovered Palestinian T a r g u m . . . " , cf. pp. 62 f.
infra.
VTS
7 (1959) 2 2 9 ;
The Targums in General and the PT
46
in Particular
t o h a v e b e e n y e t i n v e s t i g a t e d a n d f o r this reason w e g o i n t o it in s o m e detail h e r e .
T h e s t u d y will also p e r m i t u s t o c o m p a r e existing P T t e x t s
w i t h t h e a t t i t u d e of r a b b i n i c J u d a i s m t o t h e P T , or at least t o certain t e x t s from
it. 1. The PT and some Mishnah rubrics 1^*): T h e M i s h n a h has s o m e t e x t s
o n t h e m a n n e r in w h i c h t h e H T is t o b e r e n d e r e d i n t o A r a m a i c .
I t also
c e n s u r e s a r e n d e r i n g of L v 18,21. a) Passages t o b e read o u t in H e b r e w b u t n o t r e n d e r e d i n t o A r a m a i c . M.
Meg.
4,10 h a s t h e f o l l o w i n g r u b r i c f o r t h e rendering of t h e Scriptures
in t h e S y n a g o g u e
(^^a).
T h e s t o r y of R e u b e n (Gn 35,22) is t o b e r e a d o u t b u t n o t i n t e r p r e t e d ; t h e s t o r y of T a m a r (Gn 38,13 ff.) is t o b e read o u t and interpreted.
T h e first s t o r y of t h e calf
( E x 32,1-20) is t o
b e r e a d o u t a n d i n t e r p r e t e d , a n d t h e s e c o n d ( E x 32,21 ff.) is t o be read out b u t n o t interpreted.
The
Blessing of t h e Priests
( N m 16,24-26) a n d t h e s t o r y of D a v i d (2 S a m 11,2-17) a n d Amnon
(2 S a m 13,1 ff.) are r e a d o u t b u t n o t i n t e r p r e t e d .
of ...
In the printed texts of our Tgs, O i n c l u d e d , all these texts are found translated into Aramaic.
T h i s is n o t s o i m p o r t a n t , h o w e v e r , as t h e M i s h n a h
rule refers t o t h e s y n a g o g u e t r a n s l a t i o n rather t h a n t o their c o n s i g n m e n t t o writing.
S o m e M S S of O h a v e n o T g t o t h e blessing of t h e Priests [^).
I t is e x t r e m e l y interesting t h a t none of these texts of the Pentateuch is translated in N.
N m 16,24-26 is l e f t u n t r a n s l a t e d in its e n t i r e t y .
I n Gn 35,22
t h e t e x t of N l e a v e s u n t r a n s l a t e d o n l y t h e offensive w o r d s (nn^D flN) " a n d h e l a y w i t h B i l h a h ' ' . T h e t e x t of N t o Gn 35,22 i s : r02>1 bH')'0\ H e r e D' is either a m i s t a k e n writing f o r (aDfi?'"!) is left u n t r a n s l a t e d .
n>
or else o n l y a single w o r d
A n o t h e r h a n d (^o) has interlinearly c o r r e c t e d
(24) On these texts see M. G I N S B U R G E R , " V e r b o t e n e T h a r g u m i m " , 44 (1900) 1-7. (24a) Cf. B E R I 4 N E R , Onkelos IT, p. 217.
MGWJ
(25) E;. g. M S Harley 5709 of the British Museum; see the Museum Catalogue, vol. 170, part I, p. 130; likewise Cod. V a t . Ebr. 16 (apparently 13th cent.) and Codex V a t . Ebr. 19 (probably 14th cent.); cf. H . C A S S U T O , Codices Vaticani Hebraici, codices 1-115, Vatican 1956, pp. 21.25. On the rendering of N m 6,24-26 see M. G I N S B U R G E R , a. c, pp. 3-5. The Vatican M S (440) of T J I I also leaves Gn 3 5 , 2 2 untranslated. (2«) According t o M . F I T Z M A U R I C E - M A R T I N {Textus 3 [1963] 16 f.) the marginalia of N are written b y ten different hands, of which hand no. 6 is probably A E G I D I U S of Viterbo. H e also believes that the glosses to N L v 18,21 are from
Brief History
n'
of the Palestinian
t o f l N a n d has a d d e d
Targum
tt'^'^'D as
47
tt>27'D
.'"QX, the
Palestinian
A r a m a i c f o r " h i s f a t h e r " , is p r o b a b l y an error f o r t h e c o r r e s p o n d i n g V a s since
is n o t an A r a m a i c w o r d , b u t t h a t of t h e H T .
Heb.
The purpose
of t h e interlinear g l o s s , t h e n , is t o r e d u c e t h e t e x t of t h e c o p y i s t of t h e M S to Hebrew.
A n o t h e r h a n d h a s s u p p l i e d t h e t e x t f r o m "["pn t o b^'W
JJOtt^'l
in t h e m a r g i n . T h e o n l y e x p l a n a t i o n of all t h i s is t h a t t h e s c r i b e of N in
Gn 35,22
a n d its g l o s s a t o r s w e r e a c t i n g a c c o r d i n g t o t h e M i s h n a h r u l i n g , o r else
—
a n d this s e e m s t h e m o r e p r o b a b l e — t h a t N is h e r e d e p e n d e n t o n a t r a d i t i o n t h a t a b i d e d b y t h e legislation of t h e M i s h n a h in s u c h t e x t s .
hand no. 6 [ibid. p. 17), i. e. A E G I D I U S , for whom the M S was most probably copied [ibid., p. 2 2 ; So also A . DfEZ M A C H O , Noticias cristianas de Israel 13 [Julio 1 9 6 2 ] 23; English ed. Christian News from Israel, p. 2 2 ; cf. however, G. E . WEIL, Textus 4 [1964] p. 2 2 9 ) . The sources from which these numerous glosses of N are drawn still remain unidentified. After a detailed comparative study of G n 4,3-16 according to the many P T texts extant, P. G R E L O T writes that " I'origine des gloses marginales de T j N ne se laisse pas aisement d i s c e r n e r . . . N g l serait plutot fonde sur la collation de plusieurs manuscrits" [Semitica 9 [1959] 8 6 , n. 2.) R . L E D f i A U T (La nuit pascale, p. 37) has noted the frequent, though not constant, correspondence between N g l and T J I I , W a l t o n Polyglot. This is b u t natural if the M S of N and its glosses come from circles connected with A E G I D I U S . FELIX PRATENSIS, the first editor of T J I I in 1517, was A E G I D I U S ' first teacher of Hebrew (cf. G. SiGNORELLi, / / Cardinale Egidio da Viterbo Agostiniano umanisia e riformatore Florence 1929, p. 2 0 3 , n. 8; cf. however, M . M A R T I N , a. c, p. 3 3 ) . F E L I X , an Augustinian b y 1517, would in any case be known t o A E G I D I U S . M . M A R T I N [a. c, pp. 2 9 ff.) believes that one of the ten hands of the marginalia is that of E L I A S L E V I T A , a scribe in whose employ (and under whose orders) would have transcribed N for A E G I D I U S [a. c, p. 32) in 1516 A . D . [ibid., p. 14). A . DfEZ M A C H O [a. c, p. 22) takes the date in the colophon as 1504, not 1516 and excludes any connection with E L I A S in its transcription, as L E V I T A was n o t yet in R o m e in 1504. This, of course, does not exclude a connection with the marginalia which m a y have been added later. In this question of E L I A S ' relation with Ngl it is of capital importance to compare these same, and N , with the P T citations found in E L I A S ' works. M . G I N S B U R G E R [Pseudo-Jonathan, p. x m ) has drawn up a list of the P T citations of E L I A S which are not found either in T J I or T J I I . Comparing these with N and N g l we find that some correspond with N (e.g. G n 1,27; 2 , 5 ; 3,13; 17,17). L v 2,26 is corrected in an interlinear gloss i n N to make the P T text conform with a text found in E L I A S . Other texts of N , N g l and E L I A S are similar b u t not identical (e. g. G n 18,10; 22,28) while further texts of E L I A S are not found in N or N g l (e. g. L v 1,26; N m 11,18). This point deserves a detailed study, bearing as it does on the relation of E L I A S to N and N g l . For some of L E V I T A ' S P T citations see M . G I N S B U R G E R ' S list in Pseudo-Jonathan, I. c; Das Fragmententhargum... p p . 91 ff.; cf. also n. 3 5 a below.
The Targums
48
in General and the PT
in
Particular
T h e s e c o n d s t o r y of t h e calf, (2') w h o s e rendering is f o r b i d d e n b y t h e M i s h n a h , is g e n e r a l l y t a k e n t o b e E x 32,21 ff.
RASHI(28)
h e l d t h a t t h e Mishnah
f o r b a d e o n l y t h e rendering of E x 3 2 , 3 4 , t h e verse t h a t s a y s t h e calf c a m e f o r t h f r o m t h e fire after A a r o n h a d t h r o w n t h e g o l d of t h e Israelites i n t o it. T h e reason h e restricted i t t o this verse w a s p r o b a b l y t h a t h e t o o k it as t h e really offensive o n e of t h e c o n t e x t . A c c o r d i n g t o a B a r a i t h a R . Simeon b e n E l e a z a r ( T 4 , c a . 180 A . D . ) said t h a t s o m e d r e w o n this verse t o p r o v e t h a t false g o d s h a d a real e x i s t e n c e ( 2 » ) .
Unless t h e M i s h n a h i n t e n d s t h e
p r o h i b i t i o n of this v e r s e a l o n e it is h a r d t o see w h y it p e r m i t s t h e t r a n s l a t i o n of t h e first s t o r y of t h e calf (32,1-20) w h i c h c o n t a i n s references e q u a l l y a s d a n g e r o u s as t h a t of t h e s e c o n d , e.g.
" g o d w h o will g o b e f o r e y o u "
( 3 2 , 1 ) ; " g o d s w h o l e d y o u o u t of E g y p t " ( 3 2 , 4 ) . I n N , E x 3 2 is r e n d e r e d i n t o A r a m a i c t h r o u g h o u t , apart f r o m s u c h p h r a s e s a s : " l e t us m a k e g o d s w h o will g o b e f o r e u s " ( 3 2 , 4 . 2 3 ) ; t h e a d o r a t i o n of t h e calf b y t h e Israelites ( 3 2 , 8 ) ; their calling it t h e g o d w h o led t h e m o u t of E g y p t ( 3 2 , 8 . 2 5 ) . A l l t h e s e phrases are left u n t r a n s l a t e d in t h e first
a n d s e c o n d s t o r y of t h e calf. W e c a n n o t a t t r i b u t e this t o an error o n t h e p a r t of t h e scribe as if
he mistook the H e b r e w for Aramaic.
T h e difference b e t w e e n t h e H T a n d
t h e r e q u i r e d A r a m a i c is s o g r e a t t h a t s u c h a m i s t a k e is unlikely. again,
only
lated. N
these
d a n g e r o u s o r offensive
is c l e a r l y
abiding
references
are left
Then
untrans-
b y s o m e rule c o n n e c t e d w i t h t h a t of
the
Mishnah. W e m a y b e i n c l i n e d t o t a k e it t h a t this w a s d u e t o s o m e learned scribe o r d i r e c t o r of t h e 16th c e n t u r y w h o m i t y with the Mishnah.
w i s h e d t o p r o d u c e a t e x t in
confor-
T h a t s u c h w a s t h e case is q u i t e p o s s i b l e .
On
t h e o t h e r h a n d w e h a v e a t e x t in t h e G e m a r a of t h e Palestinian T a l m u d t o Meg. 4,10, w h i c h l e a d s o n e t o b e l i e v e t h a t in 4 t h c e n t . Palestine E x 32,35 w a s r e n d e r e d j u s t as in N , i.e. o n l y t h e offensive w o r d s w e r e left u n t r a n s lated.
T h e p a s s a g e of t h e P a l . T a l m u d o c c u r s in a discussion — r e p r o d u c e d
in H e b . in t h e P . T a l m u d — o n w h a t c o n s t i t u t e s t h e s e c o n d s t o r y of t h e calf.
R . A h a ( A 4 , c a . 3 5 0 A . D . ) , in t h e n a m e of R . B a (i.e. A b b a ) said
(2')
On this prohibition see M . G I N S B U R G E R , "Verbotene T h a r g u m i m " , pp. 1 f.
See also G . E . W E I I , , Textus
4 (1964)
" L a Massorah Magna
4 5 - 4 8 . 5 0 f.,
du Targum
du
Pentateuque...",
for the bearing of the Targum Massorah and other
rabbinic texts on this chapter. (28)
Cf.
M.
GINSBURGER,
(28) Cf. ibid.; II,
Meg.
a.c,
pp.
2
ff.
2 5 a; cp. Tosefta, Meg. 4 , 1 0 and cf. A . B E R W N E R ,
pp. 8 6 ff. for further literature.
Onkelos
Brief History
of the Palestinian
Targum
49
t h a t i t e x t e n d e d t o t h e e n d o f t h e c h a p t e r , i . e . E x 3 2 , 3 5 w h i c h h e cites as f o l l o w s :
p n x nvv i r K bysn
wv "mn iv ko» d' » miy\
T h e t e x t c h a n g e s f r o m A r a m a i c t o H e b r e w j u s t in t h e p l a c e l e a v i n g t h e offensive w o r d s u n t r a n s l a t e d .
N ' s does,
T h i s will b e all t h e m o r e clear
w h e n t h e t e x t s o n N a n d of t h e T a l m u d a r e p l a c e d t o g e t h e r : ...
nrK "parn
dn
wv
yo». *?arn m
...
-w^
bv «»r r r
«
«nai
-w^ bv K o r n ' » pjaai
wv
j e r MeggUah 4 , 1 0 : N
T h e A r a m a i c t e x t c i t e d b y R . A h a is verhatimthaX, of O , w h i c h , h o w e v e r , differs f r o m N o n l y in a single w o r d , rendering where N has
o f t h e H T b y KHO
Otherwise t h e t e x t of R . A h a a n d of his teacher R . B a
is t h a t of N , c h a n g i n g f r o m A r a m a i c t o H e b r e w in p r e c i s e l y t h e s a m e m a n ner.
I t is p o s s i b l e t h a t N ' s rendering t h r o u g h o u t E x 3 2 is d e p e n d e n t o n
s o m e tradition t h a t differs s o m e w h a t f r o m t h e M i s h n a h r u h n g a n d t h a t this tradition w a s c u r r e n t in 4 t h c e n t u r y P a l e s t i n e .
I n a n y c a s e , h e r e as
in t h e earlier t e x t s , N a p p e a r s t o represent a T g in closer c o n t a c t w i t h t h e M i s h n a h a n d t h e s y n a g o g u e reading t h a n d o O o r T J I . b) T h e M i s h n a h {Meg. 4,9) a n d P T E v 1 8 , 2 1 . I n Meg. 4,9 w e r e a d ( » » ) : If a m a n s a y s (when t r a n s l a t i n g E v 18,21 i n t o
Aramaic):
And thou shalt not give any of thy seed to make {them) pass through {fire) to Moloch ( H T : not
-phb
g i v e of t h y seed
fflD
lOm'?
to become
(KDVOlNn NiaPK*? |nn Vb
N*? "jPlfai)
with
IPI? pi) t h e y
child
" a n d t h o u shalt
in
heathendom"
shall silence h i m w i t h a
rebuke. T h e M i s h n a h t e x t is s e e m i n g l y d i r e c t e d a g a i n s t t h o s e w h o fail t o r e n der t h e H T literally.
W e m a y assume, of course, that t h e translation c e n -
sured w a s in c u r r e n t use, a n d a p p a r e n t l y in t h e s y n a g o g u e , w h e n t h e M i s h n a h rule w a s b e i n g d r a w n u p . three p o i n t s ( " ) : i) I t t a k e s
T h e A r a m a i c v e r s i o n a p p e a r s t o err o n
" s e e d " literally,
as " s e m e n " , a n d n o t as
" s o n s " (22). ii) I n line w i t h t h i s i t u n d e r s t a n d s t h e v e r b l O P n ^ , t h e H i p h i l
Cf.
M.
GINSBURGER,
Pentateuch-Uebersetzung (")
Cf.
M.
Almost cp. Gal 3,16.
a.c,
in ihrem
GINSBURGER,
invariably,
a.c,
pp. 5f.;
Verhdltniss pp.
S.
GRONEMANN,
zur Halacha,
Die
Jonathan'sche
Leipzig 1870, p p . 9 5 ff.
5 f.
all the T g s render
"seed"
by
"children"
(t'33);
The Targums
50
in General and the PT in Particular
of 1317, in t h e sense of " t o render p r e g n a n t " rather than as " t o cause t o p a s s o v e r , o r t h r o u g h " ('^).
iii) I t t a k e s M o l o c h t o m e a n " h e a t h e n d o m "
in g e n e r a l . W e n o w t u m t o see h o w t h e e x t a n t T g s t a k e this Mishnah ruling.
We
n a t u r a l l y find t h a t O , t h e official r a b b i n i c T g , abides b y t h e r u b r i c , r e n d e r i n g " s e e d " as children a n d r e p r o d u c i n g " p a s s t o M o l o c h " v e r b a l l y . N, too,
rule a n d r e n d e r s :
abides by the Mishnah \T\T\ N*? "^"13201 xnaa maynob . n'nD3 nin'jD m p
A n d y o u shall n o t g i v e a n y of y o u r sons t o b e m a d e t o p a s s t h r o u g h fire b e f o r e a foreign c u l t .
I n N , as in O , " s e e d " is r e n d e r e d as " s o n s " .
" M o l o c h " is taken t o
m e a n a foreign c u l t , b u t t h e i n t r o d u c t i o n of " t h r o u g h fire" seems t o mean t h a t N i n c l u d e s a d i r e c t reference t o M o l o c h w o r s h i p as described in t h e Bible. T h e P e s h i t t a , T J I a n d N g l all disagree w i t h t h e Mishnah
rubric.
TJI has: fn'fl
"[yif p i
IV^tb nntt^'OC^nS
A n d of y o u r seed y o u shall n o t g i v e in sexual i n t e r c o u r s e a t t h e side of a
N13J>D^ p o o p n D
d a u g h t e r of t h e n a t i o n s t o pass o v e r t o
. nmD13 N2n'71D'7
a foreign c u l t .
H e r e i t is q u i t e clear t h a t T J I u n d e r s t a n d s L v 18,21 in t h e m a n n e r c e n s u r e d in M Meg., 4,9, t a k i n g " s e e d " literally a n d u n d e r s t a n d i n g " t o
(32) Neither the Hiphil l^nvn of the H T , nor the Afel Xinyx of the Aramaic rendering bears the meaning " t o be pregnant", which is apparently that required b y the Mishnah text. I n Job 2 1 , 1 0 the Piel means " t o render pregnant". I t appears that the forbidden rendering in the Aramaic text understood L v 1 8 , 2 1 in the light of the context which is devoted to sexual sins in which the reference to dedication to Moloch appears out of place. W i t h this Tg text we m a y also compare P T E x 2 2 , 4 where the H T is also rendered in the light of the context and in a manner different from most ancient and modern versions. T h e passage m a y even be anti-halakic; cf. P. K A H L E , Cairo Geniza^, p p . 2 0 5 - 8 . I t is worthy of note that in the censured T g of t h e Mishnah ( 4 , 9 ) the Afel infinitive form is with initial Aleph, the form of O T and I m p e r i a l Aramaic and of O. The Palestinian form (found in the PT) would be Does O really represent the language of the earlier Aramaic renderings or is the Mishnah form due t o later contamination from classical Aramaic?
Brief History
of the Palestinian
Targum
51
p a s s " (TSPn'?) of t h e M T as " t o r e n d e r p r e g n a n t " .
T h e s a m e is t r u e o f
Ngl which renders: f n n N*? 1I?1f [01 p n 3 2 iMVhzh
A n d of y o u r s e e d y o u shall n o t g i v e to a foreign cult.
T h e t e x t t h a t is nearest in l a n g u a g e t o t h e M i s h n a h t e x t is t h a t of t h e Peshitta.
It runs ( " ) :
NOin
"jPlf |01
• N n n D i : laanO^
And
of
your
seed
you
shall n o t
give
(lit.
" c a s t " ) t o r e n d e r p r e g n a n t a foreign w o m a n .
T h e c o n c l u s i o n t o this is t h a t T J I , N m g a n d t h e P e s h i t t a h a v e t h e f o r m of a p a r a p h r a s e c e n s u r e d in t h e M i s h n a h a n d m a y b e t a k e n t o g o b a c k f u n d a m e n t a l l y t o t h e t y p e of t a r g u m i c r e n d e r i n g r e j e c t e d b y t h i s M i s h n a h rubric.
O a n d N , o n t h e c o n t r a r y , are q u i t e in a c c o r d w i t h t h e M i s h n a h ,
a f a c t t h a t is b e s t e x p l a i n e d b y a revision of their t e x t s t o b r i n g an earlier t e x t i n t o line w i t h official h a l a k a h . I t m a y b e t h i s t h a t o c c a s i o n s t h e i n t r o d u c t i o n b y N of " t h r o u g h fire " b e f o r e " a foreign c u l t " , a p h r a s e w h i c h w e find in t h e o t h e r P T t e x t s of T J I a n d N g l . 2. R. Nathan {ca. 170 A.D.)
and PT Gn 6,14: I n t h e H T G n 6,14 N o a h
is t o l d t o m a k e a n d ark " o f g o p h e r w o o d " — 123 '''HV r i 3 n .
T h e w o r d 133
is an a b s o l u t e h a p a x in t h e H T a n d is v a r i o u s l y r e n d e r e d in t h e v e r s i o n s . T h e I , X X h a s : xipwrov ex
^V?MV
reroaymvcov; in t h e V g w e read de lignis
laevigatis. I n Gen. R. 31 R . N a t h a n ( T 4 , c . 170 A . D . ) e x p l a i n s t h e h a p a x b y t h e following A r a m a i c w o r d s : p : m p l
p r X T N n m n , " a n a r k of c e d a r t r e e s " .
A c c o r d i n g t o t h e l e x i c a , t h e w o r d p3'"np is of v e r y rare o c c u r r e n c e .
Apart
f r o m Gen. R. {I. c.) w e find it o n l y in T a n h u m a , Beshallah 2 4 t o E x 15,25 and in t h e P T t o Gn 6,14.
T h e A r a m a i c w o r d s u s e d b y R . N a t h a n ('")
(34) According to the view of P. K A H L E (MdW, pp. 3 f.; Cairo Geniza, 1st ed. pp. 186 ff.; 2nd ed. pp. 272-76), followed b y S. W O H L (Das palastinische Pentateuch-Tar glim, Zwickau i. Sa,, 1935), C. PETERS (Le Musion 4 8 [1935] 1 ff.), A . B A U M S T A R K (ZAW N F 18 [1942-43: 101-103; ZDMG N F 14 [1935] 91 f.) and A . V o o B U S (Peschitta und Targumim des Pentaleuchs. Neues Licht zur Frage der Herkunft der Peschitta aus dem altpaldstinischen Targum, Stockholm 1958) the Peshitta to the Pentateuch is made from a Palestinian Targum which is closely related to our PT texts, especially those from the Cairo Geniza. P. W E R N B E R G M 0 L L E R (Studia Theologica 15 [1961] 128-80; JSS 7 [1962] 253-66) has recently challenged this theory. Texts such as L v 18,21 and Gn 29,17 (cf. pp. 53 f.) of the Peshitta indicate some relation between this rendering and the early P T . (=5) R. Nathan, surnamed " t h e Babylonian", m i g r a t e d from Babylon t o Palestine. It is interesting to see that the Aramaic words he uses are found in the PT rather than in O.
The Targums
52
in General and the PT in Particular
a r e p r e c i s e l y t h o s e b y w h i c h t h e PT p a r a p h r a s e s t h i s v e r s e . clear f r o m the following (limpT
T h i s will b e
list: pPNT Kfnan
R . Nathan
tji tjii
l'2inp pD'pi N m n ' f i pvTTpT pr«T Nfnn'n fi:mpT
prx ' lan
N
' TTlp pDpn('=») pimpT
pyx
Ngl ^ r w ^
p3TnpT p r x
Both PSEUDO-PHILO
{LAB
ELIAS
3,4)
and
an
early
Greek
rendering
p r o b a b l y t h a t o f S Y M M A C H U S ( ' ' ) , a c o n t e m p o r a r y of R . N a t h a n ! der
in
the
tcedgivcDv;
same
as
the
PT.
The
latter
m u s t h a v e been current in t h e
is p r o b l a b l e , t h e n , t h a t R . N a t h a n c i t e s i t in
gested
^renders:
—
ren-
ex, ^v^cov
P S E U D O - P H I L O h a s : area de lignis cedrinis. T h e s e t e x t s s h o w t h a t
t h e PT r e n d e r i n g It
manner
—
by
M. J A S T R O W
{Diet.,
p.
l s t - 2 n d centuries A . D . Gn R.,
31, a point
sug-
1319).
(36a) N o t e that the only other extant P T text with the reading of Ngl Gn 6,14 is T J I .
EWAS L E V I T A (1541) tells us he read of the existence of a T g of Jonathan
ben Uzziel to the Torah in M E N A H E M R E C A N A T I (C. 1320) but doubts very much whether this ever existed as he had seen no copy of it. (Cf. M. G I N S B U R G E R , Pseudo-Jonathan,
p. x m ) .
A. D E ROSSI,
(same cent.) saw t w o complete copies
of T J I , one in Reggio and the other in Mantua (ibid. p. 11); cf. also n. 26 above. (83) I n the Quinta of the Hexapla this reading is the second of three (PG 15,193 f.; 1875,
cf.
p. 2 3 ) .
Origenis
P. PlEI/D,
Hexaplorum
quae supersunt,
tome
I,
Oxford
On the strength of an observation of P R O C O P I U S (cf. P I E L D , /.
c,
n. 20) the third reading is taken to be that of Theodotion b y the editor of the text in the Patrologia
Graeca.
A Q U E C A and S Y M M A C H U S .
T h e other t w o he takes to be probably those of
If the readings belong to those two the second is prob-
ably that of S Y M M A C H U S , who would then show himself to have been acquainted with the P T , or at least 2nd cent. Jewish tradition.
H . J. SCIIOEPS ("Symmachus-
studien I I I : S y m m a c h u s und der M i d r a s h " , Bib 29 [1948] 31-51) has shown the influence of rabbinic tradition on the rendering of S Y M M A C H U S , an influence more marked than that o n the translations of A Q U I L A or T H E O D O T I O N .
On the early
date of this latter, and on the forerunners of the former, the reader can confer the monograph of D . B A R T H I S L E M Y ,
Les devanciers
d'Aquila,
VTS
10 (Leiden 1963).
I n this work Onkelos and Jonathan (ben Uzziel) of Babli Meg. 3» are taken to be the Semitic equivalents of A Q U I L A and T H E O D O T I O N there connected with their versions, n o t Aramaic
and the Bible translations
names are considered b y B A R T H ^ L E M Y
Targums; cf. o. c,
pp. 148-56.
to be Greek
This is not the place to
discuss the other interesting questions raised b y the author.
Brief History
of the Palestinian
Targum
53
3. PT Ex 24,10 cited verbatim (c. 200 A . D . ? ) : E x 2 4 , 1 0 s a y s t h a t in a vision of t h e G o d of Israel M o s e s a n d o t h e r s w i t h h i m s a w t h a t " t h e r e w a s u n d e r his feet as i t w e r e a p a v e m e n t of s a p p h i r e s t o n e , h k e t h e v e r y h e a v ens f o r c l e a r n e s s " . H o w G o d ' s f o o t s t o o l c o u l d b e c o m p a r e d t o s a p p h i r e and t o the heavens was a point that worried the Tannaitic teachers. find t h e f o l l o w i n g
We
explanation given b y Bar K a p p a r a (T5, c. 200 A . D . )
at t h e A c a d e m y a t N e h a r d e a (Jer. Sukka 5 4 c ; Lev. R. c . 2 3 , 1 6 7 a ) . B a r K a p p a r a h a s t a u g h t : [his o p e n i n g w o r d s are in H e b r e w ] " A s l o n g as Israel w a s n o t r e d e e m e d f r o m E g y p t i t [the s a p p h i r e b r i c k ] w a s p l a c e d as a m a r k in h e a v e n , b u t after t h e y h a d b e e n r e d e e m e d it w a s n o l o n g e r seen in t h e w o r d s m e a n : And
like the very
changes
to
abruptly
firmament.
What do the
heavens for clearness}
[the t e x t
A r a m a i c ] : ('32^ fO p>p3 p3'« ID K'O^,
the
h e a v e n s w h e n t h e y are clear f r o m c l o u d s . N o w , t h i s A r a m a i c p a r a p h r a s e of E x 2 4 , 1 0 is t h a t of t h e PT as f o u n d in T J I I , N a n d p a r t l y in N g l . T J I differs b u t s l i g h t l y f r o m t h e s e . p:3P fO p'p3 p
ID N'Ott>
p'p2 p3'« 13
N
m^iV p p'p3 p i n N'3:p p
TJII
Ngl
p n n a fii'n id N'ar
tji
T h e o b v i o u s e x p l a n a t i o n is t h a t t h e p a s s a g e is d r a w i n g o n t h e paraphrase t o illustrate t h e difficult p a s s a g e of t h e HT. phrase m u s t h a v e t h e n b e e n c u r r e n t .
T h i s PT
PT
para-
If t h e w o r d s are t h o s e of B a r K a p -
p a r a w e h a v e e v i d e n c e of t h e PT t o t h i s t e x t f r o m c . 2 0 0 A . D .
If t h e y
are n o t his w o r d s , t h e p a s s a g e is w i t n e s s f o r t h e PT f o r s o m e later d a t e from Amoraic times. 4. PT
Gn 29,17
cited in Palestine
c. 250
A.D.
( " ) : Gn 29,17 s a y s :
" t h e e y e s of L e a h w e r e w e a k (DID*!) b u t R a c h e l w a s b e a u t i f u l a n d l o v e l y " . Commenting
on these w o r d s
Gen. R.
70 recounts the following
episode
( V a t . E b r . 3 0 , f. 1 2 2 b ) : The eyes of Leah were weak...
T h e A m o r a of
R.
Johanan
translated b e f o r e h i m " T h e e y e s of L e a h w e r e w e a k (ns^T Hi'J^ pD'DI p n n ) " . H e said t o h i m : " Y o u r m o t h e r ' s e y e s w e r e w e a k (pD'DI).
A n d w h a t d o e s mDT [in t h e HT]
mean?
(Weak)
from
weeping". ( " ) On this text see P. C H U R G I N , 50
(1933-34)
6 3 and
J. LEVY,
WT
" T h e Targum and the Septuagint", A JSL
s. vv.
«»JTS (p.
3 2 3 ) and
^ 3 1
(p.
424).
The Targums
54
in General and the PT in Particular
T h e w o r d " A m o r a " in t h i s c o n t e x t is n o t t o b e t a k e n in t h e m o r e usual sense o f a t e a c h e r o f t h e A m o r a i c p e r i o d .
S u c h R . J o h a n a n himself w a s .
T o g e t h e r w i t h t h i s m e a n i n g t h e w o r d is also u s e d in t h e sense of " M e t u r g e m a n " , a n d i t i s in t h i s m a n n e r t h a t i t is t o b e t a k e n in t h e present p a s sage ("a).
H i s office, t h e n , w o u l d b e similar t o t h a t of t h e " t a n n a " w h o
l e a r n e d t r a d i t i o n a l l o r e b y h e a r t a n d r e p e a t e d it in t h e A c a d e m i e s w h e n c a l l e d o n t o d o s o . W e learn f r o m t h i s t e x t of Gen. R. t h a t R . J o h a n a n h a d w i t h h i m a p e r s o n o n w h o m h e c o u l d call t o g i v e a rendering of a s c r i p tural verse.
W e can presume that
this " a m o r a " o r " M e t u r g e m a n " of
R . J o h a n a n w a s r e p r e s e n t a t i v e of a class w h o h a d c o m m i t t e d s o m e t r a d i t i o n a l r e n d e r i n g of S c r i p t u r e t o h e a r t , j u s t as t h e " t a n n a s " d i d f o r other s e c t i o n s of t h e o r a l L a w .
A n d h i s r e n d e r i n g of t h e t e x t is p r e c i s e l y t h a t
w h i c h w e find i n t h e P e s h i t t a , in T J I I a n d in N g l .
T h e s e renderings, t h e n ,
g o b a c k t o t h e t i m e o f R . J o h a n a n a n d w e c a n t a k e it t h a t his M e t u r g e m a n w a s c i t i n g t h e P T as w e n o w h a v e i t in t h e s e t e x t s . T h i s r e n d e r i n g of t h e P T is t h a t of t h e L X X : oi de df&akfiol Aeiat; da&svelg. T h e reason w h y R . J o h a n a n d i s a g r e e d w i t h h i s a m o r a ' s rendering is p r o b a b l y b e c a u s e this w a s seen " t o s p e a k d i s p a r a g i n g l y of t h e r i g h t e o u s " . T h e t e x t of G n 2 9 , 1 7 is d i s c u s s e d in BabBat
123a a n d t h i s is precisely t h e
reason given w h y niDT c a n n o t b e taken t o mean
"weak".
W e are t h e n n o t surprised t o find t h a t O renders mD"l b y f>N': " n i c e , beautiful".
N is equally in conformity
the words b y
with rabbinic desires a s it renders
[O'pf: " r a i s e d in p r a y e r " .
T J I , differing f r o m T J I I ,
N g l a n d t h e P e s h i t t a , w o u l d likewise displease t h e r a b b i s . fn"3"l'2f: " w e r e d i s c h a r g i n g p u s " . W i t h t h e V g ' s lifpis
I t renders a s :
t h i s rendering w e m a y c o m p a r e
oculis.
5. PT Gn 25,3 cited and censured c. 250 A.D.: Gn 2 5 , 3 s a y s t h a t t h e sons of Dedan were
D ' O N ' T I D'VV^b) D I I I T N .
T h e L X X , V g . and modern
v e r s i o n s t a k e all t h e s e as n a m e s of t r i b e s : A s h u r i m , L e t u s h i m a n d L e u m m i m . N o t s o t h e P T w h i c h sees in t h e s e w o r d s d e s i g n a t i o n s of o c c u p a t i o n s .
We
p o s s e s s t h e P T t o t h i s v e r s e in T J I , T J I I , N a n d in c i t a t i o n s in t h e Aruk a n d in a c o m m e n t a r y o n Gen. R. a s c r i b e d t o
RASHI.
A l l these t e x t s
r e n d e r A s h u r i m a s ['"i3n, " t r a d e r s " , a n d L e u m m i m as p01t< W'i,
("a)
Cf.
the
dictionaries
of
JASTROW
(p. 7 6 )
and
J.
LEVY
{WTM,
"heads
102)
S T R - B , I V , p. 1 6 3 renders " A m o r a " of our passage as " D o l m e t s c h e r " . For the " t a n n a s " role in Judaism see, inter alia, B . G E R H A R D S S O N , Memory and Manuscript, Uppsala 1 9 6 1 , p p . 9 9 ff. etc.
Brief
History
of the Palestinian
of t r i b e s " . rendering
Targum
55
T h e t e x t s differ in t h e i r as |'3aiN,
have piSDN, ing of T J I I
" craftsmen "
"traders"
rendering
of
or s o m e similar f o r m .
as t h e g e n u i n e
PT.
k n e w of a p o p u l a r r e n d e r i n g
Letushim. Here
differs f r o m t h a t This
from
St
of t h i s p a s s a g e c u r r e n t in
A s u r i m
I/ATUSIM
IN AERIS
id
fvkoQxovi;, a t q u e
P a l e s t i n e in
25,3 he writes
n e g . o t i a t o r e s
FERRIQUE
est
METAEEA
p r i n c i p e s
et Letusim
transferri
CUDENTES.
his
:
Laomim
m u l t a r u m
et
putant, Uero
t r i b u u m
p o p u l o r u m .
This paraphrase rendering.
in
who
JEROME
Q u o d a u t e m ait et filii Dadan fuerunt Asurim Laomim.
which
W e can take the render-
w e learn
d a y . In Hebraicae quaestiones in Genesim
TJII's
of t h e others
may
have
been
known
to
JEROME
from
a
Greek
Gen. R. 61 t o G n 2 5 , 3 g i v e s u s R . S a m u e l b . N a h m a n ' s v i e w
o f t h e s a m e r e n d e r i n g t h e n c u r r e n t in A r a m a i c . H e s a y s ( " ) : Although t h e y translate and s a y : 'Merchants and craftsmen and
heads
names
of
of
tribes '
(pOIK T ^ - n pIDOl'^T |nan) t h e y
are
all
tribes.
(88) CC, vSeries Latina vol. 7 2 , p. 3 1 ; P L 2 3 , 1026. J E R O M E is witness of the same tradition in Liber interp. hebr. nom. interprets " L a t u s i m " (Dictionary
as malleatores.
(Genesis), CC, vol. 7 2 , p. 6 8 where he
This text of J E R O M E shows that
JASTROW
p. 78) is in error when he derives [niEDX from the Greek efinogoi,
and considers the word in the P T G n 2 5 , 3 as a gloss t o the preceding "traders". root wh,
fnjn.
In Gn 2 5 , 3 the P T clearly understands WVi^h to come from the "to
polish, sharpen"; cf. nvth,
" hammering, furbishing".
T h e text
of J E R O M E is of importance for the history of the P T and the statement generally made that he nowhere mentions a Targum needs modification.
I t would be of
interest to determine whether this current rendering of G n 2 5 , 3 was in Greek or in Aramaic; the former would appear to be the case, but his informant m a y merely be translating for the benefit of the Westerner.
Fr. S T U M M E R
("Beitrage
zu dem Problem 'Hieronymus und die T a r g u m i m " ' , Bib 18 [1937] 174-181, esp. 180; cf. also id. JPOS (CSEL
12 [1932] 6 - 2 1 ; Bib, anno cit., p p . 23-50) believes that E p 64
54, 598, 16-18), written in the Spring of 3 9 7 , of J E R O M E
indicates that
Onkelos was introduced to Palestine from Babylon some short time previously. The reason is that there J E R O M E says that ABANETH novo vocabulo HEMIAN
vocant.
ABANETH
ylonian ( = Persian) word in O, not in T J I .
(of E x 2 8 , 4 etc.) Babylonii
of the H T is rendered b y this B a b T h e Babylonii
would then be the
Babylonian Jews while novo vocabulo would indicate the recent introduction of O into Palestine.
I t appears,
unfortunately, that J E R O M E is here dependent on
J O S E P H U S (JA 3,7,2 - a point noted b y M . L E V I ,
Wiss.
Zeit.
Jud. Theol.
5 [1844]
189, note * * ) , where the Jewish historian makes the very same remark as J E R O M E . W e m a y also note now that N renders ABANETH (88) W e follow the text of T H E O D O R - A L B E C K .
b y HEMIAN,
just as O does.
V a t . Ebr. 3 0 differs somewhat.
The Targums in General and the PT
56
in Particular
T h e t e x t h e c e n s u r e s is t h a t of t h e P T t o t h i s v e r s e w h i c h m u s t t h e n h a v e b e e n c u r r e n t d u r i n g his d a y , i.e. c . 2 5 0 A . D .
T h e t e x t of
JEROME
s h o w s t h a t i t w a s s o s o m e h u n d r e d y e a r s later. 6. R. Helbo (c. 320 A.D.) Abraham's
servant
and PT
According to Gn
Gn 24,10:
was sent t o A r a m
Naharaim V T 3
" t a k i n g all s o r t s of c h o i c e gifts f r o m his m a s t e r " .
24,10
3152 '>D1 —
E x p l a i n i n g these H e b .
w o r d s , R . H e l b o , a s t u d e n t of R . S a m u e l b . N a h m a n w h o disagreed w i t h t h e P T t o G n 2 5 , 3, s i m p l y s a y s :
N p T l N ' T If —
" t h i s is his t e s t a m e n t " .
T h i s is p r e c i s e l y h o w t h e P T p a r a p h r a s e s G n 2 4 , 1 0 : n ' 3 1 3 m Np'n«1 n s r ^31 n»0P — " a l l t h e b e s t of t h e t e s t a m e n t of his m a s t e r w i t h h i m " .
This P T
t e x t is f o u n d in N , Paris 110 a n d in a c i t a t i o n in t h e Aruk (*»).
The ren-
dering b y «p>n'n —
"testament" —
suits t h e c o n t e x t of Gn 2 4 , 1 0 well
as t h e g o o d t h i n g s t h e s e r v a n t t o o k w i t h h i m w e r e f r o m a m o n g t h o s e w h i c h t h e a g e d A b r a h a m h a d set aside f o r I s a a c , his s o n a n d heir. t e x t of T J I , T J I I a c i t a t i o n in
EEIAS
of " t e s t a m e n t " .
The
( P o l y g l o t ) , in t h e p r i n t e d e d i t i o n s of t h e Aruk a n d in EKVITA
(")
r e a d >p'meN —
"storehouse" —
instead
T h i s a p p e a r s t o b e a lectio facilior a n d , in v i e w of Gen. R.
ad loc, s h o u l d b e c o r r e c t e d t o
Np'D'n.
7. TJI Lv 22,28 cited and censured c. 350 A.D.:
I n v i e w of t h e relation
of t h e c e n s u r e d t e x t w i t h E k 6,36 a n d M t 5,48 w e will c o n s i d e r t h i s t e x t in detail in c h 5 t o w h i c h w e refer t h e reader ( * 2 ) .
T h e c e n s u r e d t e x t is f o u n d
o n l y in T J I a n d b o t h N a n d P T G , M S F, s h o w i n d i c a t i o n s t h a t t h e y o n c e carried the c o n d e m n e d paraphrase. E x i g e n c i e s of s p a c e p r e c l u d e a m o r e d e t a i l e d s t u d y of t h e s e early t e x t s t h a t h a v e a d i r e c t b e a r i n g o n t h e h i s t o r y of t h e P T b e f o r e w e possess its first w r i t t e n t e x t s .
T h e entire question could b e studied more at length
w i t h s o m e profit f o r t h e a g e of t h e s a m e p a r a p h r a s e . 8. Written texts of the PT from the 7th-11th centuries: the Cairo Geniza: S o far w e h a v e considered only P T citations. P.
KAHEE
(*') h a s p u b l i s h e d
s e v e r a l M S S b e a r i n g t e x t s of t h e P T w r i t t e n f r o m t h e 7 t h or 8 t h centuries onwards.
T h i s s h o w s t h a t an e n t i r e T a r g u m of P a l e s t i n e t o t h e P e n t a t e u c h
w a s a l r e a d y c o n s i g n e d t o w r i t i n g a b o u t t h e e n d of t h e s e v e n t h c e n t u r y a t the latest. earher.
(*") (*i) («) (48) TEICHER
T h e t r a d i t i o n t h a t lies b e h i n d t h i s m u s t h a v e b e e n f o r m e d m u c h
Since P.
KAHEE'S
p u b l i c a t i o n of t h e G e n i z a t e x t s in 1930 o t h e r
Cf. M . GrNSBURGER, Das Fragmententhargum, p. 9 7 . Cf. ibid.; E L I A S L E V I T A also knows of the reading. Below pp. 134 ff. I n MdW, pp. 1-62. T h e early dating of P. K A H L E is denied b y J. L . (VT 1 [1951] 125-29). Cf. also A . D f e z M A C H O (VT 8 [1958] 116).
Brief History
of the Palestinian
Targum
57
P T G f r a g m e n t s h a v e b e e n identified a n d p u b h s h e d b y A . D i E z and W .
BAARS
(").
MACHO
Further fragments await pubUcation ( " ) .
9. A Response of Gaon Sar Shalom (c. 860) and the PT ( " ) : I n t h e 9 t h c e n t u r y , G a o n Sar S h a l o m r e c e i v e d a q u e r y o n t h e T g t o t h e P e n t a t e u c h m e n t i o n e d in t h e ( B a b y l o n i a n ) T a l m u d , w h i c h T g a p p e a r s t o h a v e b e e n then in c o m m o n u s e .
In his r e p l y h e s t a t e s :
T h e T a r g u m of w h i c h t h e sages s p e a k is t h a t w h i c h is in our hands.
T h e other T a r g u m s h a v e n o t , however, the same s a n c -
t i t y as this.
A n d I h a v e h e a r d f r o m t h e earlier sages t h a t G o d
has d o n e a g r e a t d e e d f o r O n k e l o s t h e P r o s e l y t e t h a t t h e T a r g u m was made b y him. T h i s is t h e first t i m e t h a t O n k e l o s is c a l l e d t h e a u t h o r of t h e T g t o t h e P e n t a t e u c h o u t s i d e t h e t e x t of t h e B a b y l o n i a n T a l m u d w e find in 3a. T h e " o t h e r T a r g u m s less h o l y t h a n t h a t of O n k e l o s " are, p r e -
Meg.
sumably {"^), Tgs t o the Pentateuch and can hardly b e anyj others than t h e v a r i a n t t e x t s of t h e P T , w h i c h , as w e k n o w f r o m t h e Cairo f r a g m e n t s , were already in writing f o r a c e n t u r y a n d a half b e f o r e Sar S h a l o m ' s d a y . 10. R. Hai Gaon (c. 1038) and the PT:
F r o m t h e first half of t h e 11th
c e n t u r y w e h a v e an i m p o r t a n t d o c u m e n t on t h e h i s t o r y of t h e P T t h a t c o m e s t o u s in t h e f o r m of a G a o n i c r e s p o n s e . exist a n d are p u b l i s h e d in
HARKAVY'S
T w o f o r m s of this r e s p o n s e
(**) c o l l e c t i o n of G a o n i c r e s p o n s e s .
A shorter f o r m bears t h e s u p e r s c r i p t i o n of H a i G a o n w h i l e t h e l o n g e r f o r m is a n o n y m o u s .
M . G I N S B U R G E R (^') h a s m a d e a s t u d y
of t h e r e s p o n s e s .
H e c a m e t o t h e c o n c l u s i o n t h a t t h e y are b o t h b u t v a r i a n t s of a single o r i g inal.
T h e differences b e t w e e n t h e t w o f o r m s are n o t t o o i m p o r t a n t f r o m
our p o i n t of v i e w .
T h e r e s p o n s e itself w a s v e r y p r o b a b l y a r e p l y s e n t b y
(44) " N u e v o s fragmentos del Targum palestinense", Sefarad 15 («)
" A Targum on E x o d . X V 7 - 2 1 from the Cairo G e n i z a " ,
(1955)31-39. VT
11 (1961)
3 4 0 - 4 2 ; on this text see below p. 2 0 6 . (") (1962)
Cf. Oriens Antiquus
2 (1963)
1 1 7 and Noticias
cristianas
de Israel,
13
24.
(")
The reply is found in nmtpn
the Gaonic responses.
no. 3 3 0 , p. 2 9 of the Leipzig ed. of
The Hebrew text can be seen in B E R L I N E R , Onkelos
II,
Berlin 1 8 8 4 , p. 1 7 2 , n. 2 . G. D A L M A N gives the text in German translation in Grammatik^, p. 1 2 , n. 2 . (47») There remains the possibihty, of course, that the T g s t o the Prophets, Hagiographa, or both, are intended. (4*) Teitibdt ha-Geonim, (")
In
REJ
42
(1901)
pp. 1 2 4 f.; 232-36.
cp. pp. 6 f.
The Targums
58
in General and the PT
in
Particular
t h e G a o n t o R . J a c o b b e n N i s s i m , h e a d of t h e J e w i s h c o m m u n i t y of K a i r w a n in A f r i c a .
T h e q u e r y itself is lost b u t w e c a n learn of its c o n t e n t s
f r o m t h e r e p l y , t h e r e l e v a n t p a r t of w h i c h is as f o l l o w s ( " ) : A n d as regards w h a t y o u h a v e m e n t i o n e d c o n c e r n i n g w h a t w e h a v e said o n t h e q u e s t i o n of o n e w h o translates a passage literally a n d o n e w h o a d d s t o i t : b o t h o n e a n d t h e other of these is f o r b i d d e n . A n d (we r e p l y ) t h a t w e h a v e o n l y o u r T a r g u m as is e x p l a i n e d in t h e
Talmud.
A n d regarding w h a t y o u a s k e d a b o u t t h e T a r g u m of Palestine: b y w h o m w a s it c o m p o s e d , a n d t h e e x p l a n a t i o n s t h a t exist in it o n m a t t e r s of h a l a k o t h [?] (*') a n d h a g g a d o t h , w h y are these a d d e d t o it? W e d o n o t k n o w w h o c o m p o s e d t h e T a r g u m of Palestine; in f a c t w e d o n o t e v e n k n o w t h e T a r g u m itself a n d w e h a v e heard s p e a k of it b u t little.
B u t if t h e y [i.e. c o m m u n i t i e s of Palestinian
origin] possess a t r a d i t i o n t h a t it w a s recited in t h e c o n g r e g a t i o n f r o m t h e d a y s of t h e f o r m e r sages s u c h as R . A m m i a n d R . Asi and R. El'ai and R. A b u n and R . A b b a and R. Isaac Nappaha, or e v e n in t h e d a y s of R . A b b a a n d R . H a n a n i a h t h e latter (sages) w h o l i v e d in t h e d a y s of R . A s i , it is t o b e c o n s i d e r e d j u s t as our T a r g u m , as o t h e r w i s e it w o u l d n o t h a v e been recited b e f o r e these p r i n c e s (lit. " c o l u m n s of t h e w o r l d " ) T h e reason f o r t h e q u e r y is clear.
. ..
T h e c o m m u n i t y of t h e person w h o
s e n t t h e q u e s t i o n t o R . H a i w a s using t h e P T w h i c h t h e y b e l i e v e d w a s t h a t of 4 t h c e n t u r y Palestine.
I t s midrasliic c h a r a c t e r s e e m e d t o run c o u n t e r
t o t h e p r i n c i p l e of R . J u d a h ben Hai w h i c h w e h a v e a l r e a d y c i t e d {^^). A c c o r d i n g t o t h i s , o n e w h o r e n d e r e d literally w a s a falsifier while he w h o added t o the text was a b l a s p h e m e r . . .
R . H a i replied t h a t h e h a d heard
little of t h e P T a n d h a d n e v e r seen i t .
T h e rendering w a s t h e n k n o w n in
t h e east in e l e v e n t h c e n t u r y a n d w a s still in use in A f r i c a .
(8") The Hebrew T e x t is given in B E R L I N E R , (")
The
Hebrew
stands as " h a l a k o t h " .
has m;Bp which
BERLINER
M . G I N S B U R G E R [a. c,
O. C, pp.
173-75.
(O. C , p. 1 7 3 , n. 2 ) under-
p. 2 3 4 ) takes it to mean small
midrashim such as P R E in contradistinction t o the larger midrashim. (62)
p. 4 1 above.
Brief
History
of the Palestinian
Targum
59
11. R. Judah ben Barzillai (c. 7 / 0 0 A.D.) and the PT: G.
DALMAN
(")
has published t h e v i e w o n t h e P T e x p r e s s e d b y R . J u d a h b e n Barzillai (i.e. of B a r c e l o n a ) in his u n p u b l i s h e d w o r k Sefer ha-'Ittim. And
I t is as f o l l o w s :
(as regards) t h e T a r g u m of Palestine w h i c h
contains
h a g g a d i c a d d i t i o n s , their s e x t o n s , o n their i n i t i a t i v e , h a v e a d d e d a n d said t h a t i t w a s p e r m i t t e d t o read i t in t h e s y n a g o g u e s i n c e it is (merely) a c o m m e n t a r y (i.e. n o t p r o p e r l y s p e a k i n g a T a r g u m ) . H e r e , as in t h e p r e c e d i n g c i t a t i o n , w e h a v e t h e p a r a p h r a s t i c n a t u r e of the P T mentioned.
I n b o t h cases there is p r o b a b l y q u e s t i o n of written
t e x t s of t h e P T , a n d p r e s u m a b l y t o t h e entire P e n t a t e u c h a t t h a t .
We
k n o w f r o m P T G , M S F , t h a t t h e r e e x i s t e d in t h e 1 0 / 1 1 t h c e n t u r i e s M S S w i t h o n l y s e c t i o n s of t h e P T f o r f e a s t d a y s ( 6 * ) . 12. PT citations from the 11-16th
centuries ( " ) : M S S of P T m u s t h a v e
existed f r o m t h e l l - 1 6 t h centuries as w e find c i t a t i o n s f r o m i t in certain writers f r o m this p e r i o d .
I n t h e writings of R . H a i G a o n a n d R . J u d a h
b e n Barzillai o u r p a r a p h r a s e is called " T h e T a r g u m of P a l e s t i n e " ( D l i i n "jNlf
piN
["^tf]); f r o m t h e 11th c e n t u r y o n w a r d s , as a g e n e r a l rule, i t is
referred t o as T a r g u m Y e r u s h a l m i , n o t as t h e T a r g u m of P a l e s t i n e . T h e m o s t i m p o r t a n t writers w h o c a r r y P T c i t a t i o n s during this p e r i o d are R .
NATHAN
in his d i c t i o n a r y , i.e. t h e Aruk (*«); t h e c o m m e n t a r y o n Gen.
R. falsely ascribed t o MENAHEM
ben Aaron
RASHI;
R . David K I M H I ("); Samson B E N A B R A H A M ;
I B N SERAH
of N a v a r r e ( c . 1 3 0 8 - 1 3 8 5 ) ; D a v i d b e n
(83) Grammatik'^, p. 3 0 . (")
For this MvS see K A H L E , MdW, p p . 49-62 and p. 3*.
(85) These citations have been collected and studied b y L, Z U N Z , G F^, pp. 71 ff.; J. B A S S F R E U N D ,
Das
Fragmenten-Targum.
..,
p p . 16 ff.; there are also
tions in M. G I N S B U R G E R , Das Fragmententhargum,
p p . 91 ff.; A . M E R X ,
G I N S B U R G E R , ZHB 6 (1902, no. 4) 122 f.; Ch. H E L L E R , Essay
collec-
reviewing
on the Palestinian
Targum, N e w Y o r k 1 9 2 1 ; (in H e b . with English introduction). (88) T h e Aruk
citations from
the T g s are noted in K O H U T ' S index t o the
work, Vienna 1892, p p . 18 ff. (8') Hoshea,
According
to H . C O H E N
(The Commentary
of Rabbi
David
Kimhi
on
Columbia Univ. Oriental Ser., N e w Y o r k
1929, p p . x x v f . , n. 11) the
Palestinian Tg is cited 13 times in K I M H I ' S Dictionary
and in the following passages
of his commentaries: G n 1,5.11.14; 54,12; Jer 1 7 , 1 ; Ezek (ZDMG
28 [1874] 3 f f . ) . 1872
(on
1 Sam 2,14; 2 S a m 2 1 , 1 9 ; I s 1 5 , 1 ;
1,3; 5 , 1 ; H o s 13,14 [ =
also cites the Targum shel Tosefta, Breslau
2,8; 4,8.26;
P T D t 1 9 , 5 ] ; Ps 8 0 , 1 4 .
See also Z . F R A N K E L , Zu dem Targum
K I M H I ' S relation
KIMHI
see h. Z U N Z , GV^, p p . 77 ff. and W . B A C H E R to
PT)
and
W .
BACHER
208 ff.; 21 [1872] 4 0 8 ff.; on K I M H I and T g s in general).
der
(MJWJ
Propheten, 20
[1871]
The
60
of
ABUDRAHAM EEIAS
EEVITA
Seville
Targums
in General
{fl. 1 3 0 0 - 1 3 4 5 ) ;
(1541) ("a) a n d
ABRAHAM
and the PT
MENAHEM
de
in
RECANATI
Particular
(C. 1320);
(1523).
BAEMES
T h e s e c i t a t i o n s b r i d g e t h e p e r i o d b e t w e e n t h e Cairo t e x t s a n d t h e e x t a n t M S S a n d t h e p r i n t e d e d i t i o n s of t h e P T .
T h e c i t a t i o n s are i m p o r -
t a n t f o r t h e t e x t u a l c r i t i c i s m of t h e P T , a n d c a n b e u s e d t o d e t e r m i n e w h e t h e r 16th c e n t . M S S , s u c h as N , are later c o m p i l a t i o n s o r are attested in earher w r i t i n g s . V. The T a r g u m
of
Onkelos
A l l t h a t w e n e e d m e n t i o n h e r e on t h e T g of O is t h a t t h e t r a d i t i o n a l v i e w h e l d it w a s c o m p o s e d in Palestine a n d b r o u g h t f r o m there t o B a b y l o n w h e r e it r e c e i v e d v a r i o u s r e d a c t i o n s t o b r i n g it i n t o h u e w i t h t h e b i b h c a l t e x t a n d official h a l a k a h .
I n this v i e w it c a n b e usefully s t u d i e d for p a r a l -
lels f o r certain N T t e x t s .
P.
o n t h e origin of O .
K A H E E {^^)
has p u t f o r w a r d a different t h e o r y
Seeing t h a t it is n e v e r m e n t i o n e d or u s e d in writings of
Palestinian origin h e m a i n t a i n s t h a t it w a s c o m p o s e d , n o t in Palestine, b u t in B a b y l o n a n d w a s n o t i n t r o d u c e d i n t o Palestine u n t i l s o m e t i m e a b o u t t h e 10th c e n t u r y .
In more recent times b o t h E . Y .
KUTSCHER
(*') a n d
P . W E R N B E R G - M 0 E L E R ('") h a v e d e f e n d e d t h e t r a d i t i o n a l v i e w of t h e origin of O against t h a t of P r o f e s s o r
KAHEE.
In t h e c o u r s e of this s t u d y w e shall
see t h a t s o m e N T t e x t s f a v o u r t h e Palestinian origin of O ( " ) . VI.
The T a r g u m
of Pseudo-Jonathan
(TJI)
T h i s T g is t o b e p l a c e d in a class a p a r t a m o n g P T t e x t s . m e n t i o n e d in t h e 13th c e n t u r y .
I t is first
I t s t e x t s e e m s t o b e m a i n l y t h a t of t h e
P T w h i c h h a s b e e n w o r k e d o v e r in m a n y p l a c e s in an a t t e m p t t o r e d u c e it t o t h a t of O .
E v e n in s e c t i o n s w h e r e its t e x t is n o t t h a t of O it differs
at t i m e s f r o m t h a t of o t h e r P T r e p r e s e n t a t i v e s .
A c o m p a r i s o n of
TJI
a n d T J I I w i t h P T c i t a t i o n s f r o m t h e l l t h - 1 4 t h centuries has s h o w n t h a t t h e F r a g m e n t T a r g . is m o r e akin t o t h e s o u r c e f r o m w h i c h t h e c i t a t i o n s (57a) For his life and work cf. now G. E . W E I I , , Elias Humaniste (88)
et Massorete The
(69) Cf Scripta
Cairo
(Studia post-Biblica 7), Leiden
(«») Cf.
vol.
IV
(Aspects
of the Dead
A Preliminary Sea Scrolls),
Study",
Jerusalem
9ff. Studia
Theologica
15 (1961)
253-66. (81)
(1469-1549),
Geniza^, pp. 194 ff.
" X h e Language of the 'Genesis Apocryphon',
Hierosolymitana,
1958, 8, pp.
Levita
1963.
Below pp. 130 f.;
cf. p. 258.
126-82,
esp. pp.
178 ff.; JSS
7
(1962)
Targum
of Pseudo- Jonathan
61
c o m e t h a n p s e u d o - J o n . , " f o r in i n s t a n c e s w h e r e b o t h t h e F r a g . T a r g . a n d p s e u d o - J o n . e x i s t , o v e r 100 a r e f o u n d in t h e F r a g . T a r g . w h i l e o n l y a b o u t 2 0 are f o u n d in p s e u d o - J o n . w h i c h a r e w a n t i n g in t h e F r a g . T a r g u m " («'). A n o t h e r a s p e c t of T J I t h a t m e r i t s a t t e n t i o n is t h e n u m b e r o f a n t i h a l a k i c passages i t c o n t a i n s . sibly many more.
1 2 such have been noted a n d there are p o s -
W e h a v e c o n s i d e r e d s o m e of t h e m a l r e a d y ( L v 1 8 , 2 1 ;
2 2 , 2 8 ) . I t also a p p e a r s t o p r e s e r v e older J e w i s h m i d r a s h a n d exegesis o f certain texts.
I n G n 6 , 2 . 4 , f o r i n s t a n c e , i t identifies t h e " N e p h i l i m " w i t h
t h e angels " Shamhazai a n d ' U z i e l t h a t fell f r o m h e a v e n " , t h o u g h G n 6 , 2 s h o w s t h a t i t s t e x t h a s been affected b y O , w h o s e r e n d e r i n g i t r e p r o d u c e s v e r b a t i m in Palestinian A r a m a i c , a n d t a k e s t h e " s o n s o f G o d " t o b e " t h e s o n s of t h e m i g h t y " . A .
MARMORSTEIN
(") has m a d e a study of the halakah
of T J I a n d f o u n d i t t o b e similar t o t h a t of
PHIEO
and the Karaites.
c a m e t o the conclusion that T J I ' s halakah m a y have been with
PHIEO
He
contemporary
a n d h a v e s e r v e d as a s o u r c e f o r t h e later K a r a i t e s .
A n o t h e r a s p e c t of T J I is t h e p r e s e n c e of p a r a p h r a s e s a n d h a g g a d o t h n o t f o u n d in o t h e r P T t e x t s .
S o m e s u c h are c l e a r l y later a d d i t i o n s , o r
i n t e r p o l a t i o n s , t o t h e t e x t of T J I . A s s u c h w e m a y class t h e m e n t i o n o f A d i s h a a n d F a t i m a , t h e w i f e a n d d a u g h t e r of M o h a m m e d ( G n 2 1 , 2 1 ) a n d t h a t of t h e s i x orders of t h e M i s h n a h ( E x 2 6 , 9 ) .
W e c a n c l e a r l y class T J I
E x 1 4 , 2 as a n i n t e r p o l a t i o n f r o m t h e M e k i l t a , Beshallah 2 , 4 t o E x 1 4 , 2 as its l a n g u a g e is t h a t of t h e Mekilta a n d differs f r o m t h a t of t h e P T as f o u n d elsewhere in T J I («*).
This b y n o means implies t h a t t h e passages of T J I
n o t paralleled in o t h e r P T t e x t s are i n t e r p o l a t i o n s t h a t d o n o t represent a g e n u i n e P T («*»).
E a c h case h a s t o b e e x a m i n e d o n i t s o w n m e r i t s . Many-
s u c h passages of T J I a p p e a r t o b e g e n u i n e l y o l d .
T h e T g of T J I p r e s e n t s
a special class, a n d special p r o b l e m s , a m o n g P T t e x t s .
Its paraphrase gives
indications of t h e greatest a n t i q u i t y b u t h a s , likewise, e v i d e n t l y r e c e n t refe r e n c e s . I t h a d a special h i s t o r y of t r a n s m i s s i o n w i t h i n J u d a i s m , retaining anti-halakic passages n o t f o u n d in o t h e r P T t e x t s .
W e shall see in t h e
c o u r s e of this s t u d y t h a t T J I s h o w s a c l o s e relation w i t h certain N T p a s sages, a n d this in t e x t s w h e r e its rendering is n o t paralleled b y a n y o t h e r
(«2)
Art.
mententargum («3)
Cf.
"Targum"
in HDB
zum Pent.,
1 8 9 6 , p. 2 1 .
ZAW
(«4) I t renders
NF
8
(1931)
4(1902)
2 3 4 f.,
"Pi-Hahiroth"
6 8 0 , following B A S S F R E U N D , D a s Fra^-
2 4 1 f.
of E x
1 4 , 1 9 as KPTn 'C'B ( " t h e Mouths of
H i r a t h a " ) , the rendering of O and the Mekilta, whereas the P T rendering is 'piJlB «m'n
and is that found in T J I N m 3 3 , 8 . («4a)
Cf.
P. G R E L O T ,
RB
71 (1964)
2 6 6 f.
and below p p . 2 5 8 f.
The Targums
62
P T representative.
in General and the PT
in
Particular
T h e h i s t o r y of this rendering of t h e O T has y e t t o b e
p r e c i s e l y d e t e r m i n e d a n d is t h a t of all P T t e x t s w h i c h s h o w s closest r e l a tion with the N T .
VII. The T a r g u m
of Neofiti
I
T h e d i s c o v e r y a n d c h a r a c t e r of N has a l r e a d y been sufficiently d e s c r i b ed b y o t h e r writers a n d c a n b e o m i t t e d in o u r p r e s e n t discussion
We
n e e d o n l y m a k e s o m e o b s e r v a t i o n s o n its p r e s u m e d d a t e a n d on o n e or other point. A . D i E z M A C H O , w h o f o u n d t h e T g a n d is editing i t , cites Professor ALBRIGHT
on t h e g e o g r a p h i c a l d a t a w e find in N . T h i s " g e o g r a p h i c a l i n f o r -
m a t i o n " , he writes, " p o i n t s t o the R o m a n period, t o the second century A . D . as t h e d a t e of t h e last recension of . . . N " («'). A . D i E z
MACHO
writes
f u r t h e r o n , after a s t u d y of t h e g e o g r a p h i c a l t e r m s of t h e w o r k a n d of t h e relation of N t o t h e H T a n d N T ( « ' ) : T h e g e n e r a l c o n c l u s i o n of t h e f o r e g o i n g e v i d e n c e seems t o b e t h i s : t h e P T , e v e n if its p r e s e n t r e c e n s i o n , p r e s e r v e d in t h e Ms Neofiti I , seems t o b e l o n g t o t h e first or s e c o n d c e n t u r y A . D . , is on t h e w h o l e a prechristian v e r s i o n . E v e n if o n e c o n c e d e s there are s t r o n g a r g u m e n t s for this early d a t e o f t h e b u l k of t h e w o r k , o n e m a y l e g i t i m a t e l y d o u b t w h e t h e r in its present recension N dates f r o m t h e s e c o n d centtiry A . D .
T h e r e are clear indications
t h a t N has r e c e i v e d a rather severe r a b b i n i c recension t o bring it i n t o line w i t h r a b b i n i c v i e w s , at least, on m a j o r p o i n t s of h a l a k a h .
W e have noticed
in o u r s t u d y of e a r l y r a b b i n i c references t o t h e P T h o w N seems at pains t o a b i d e b y official h a l a k a h .
I t l e a v e s t h e passages of Scripture i n d i c a t e d
in M Meg. 4,10 u n t r a n s l a t e d
T h i s in itself is n o t i m p o r t a n t as t h e rule
is p r o b a b l y p r e - M i s h n a i c .
H o w e v e r , it also a b i d e s b y t h e Mishnaic ruling
on t h e rendering of E v 18,21 (""); on t h e v i e w of R . J o h a n a n (c. 2 5 0 A . D . ) a n d t h e T a l m u d on Gn 29,27 ('") a n d it a p p e a r s t o h a v e o m i t t e d t h e censured
(65) (66) cf. id.,
literature see n. 144 to the preceding chapter. '-Xhe Recently Discovered Palestinian T a r g u m . . . " , Sefarad 20 (1960) ,3.
(«') Ibid.,
p. 236.
(68) ggg above pp. 46 £f. H)
Cf. pp. 49 ff.
('») P p . 53 f.
above.
above.
VTS
7 (1959) 2 2 9 ;
Neofiti I
63
p a r a p h r a s e of L v 2 2 , 2 8 ( " ) .
All this can scarcely b e accidental. R . L E D 6 -
A U T (") has n o t e d t h a t s o m e of t h e a n t i - h a l a k i c p a s s a g e s of T J I are a b s e n t from N.
I t s relation t o later J e w i s h exegesis h a s y e t t o b e e x a m i n e d .
It
is w o r t h y of n o t e t h a t N renders " t h e s o n s of G o d " of Gn 6 , 2 . 4 as " t h e s o n s of t h e j u d g e s " .
T h i s is t h e v i e w of R . S i m e o n b e n Y o h a i , as w e learn f r o m
Gen. R. ad loc. An
examination
of n i n e t e e n
texts from
early
Palestinian
rabbinic
writings w h e r e T g s are c i t e d , referred t o o r p r e s u p p o s e d ( " ) , h a s s h o w n u s t h a t , in all b u t t h r e e of t h e m , N carries e x a c t l y t h e t e x t in q u e s t i o n or is, at least, v e r y close t o i t .
If o n e w e r e t o pass a p r o v i s i o n a l j u d g e m e n t on N
it w o u l d b e t h a t it represents a v e r y o l d t e x t of t h e P T t h a t w a s familiar t o Palestinian r a b b i s a n d w a s e d i t e d b y t h e m t o b r i n g it i n t o line w i t h t h e m a j o r p o i n t s of h a l a k a h .
T h e basis of N w o u l d t h e n b e v e r y o l d , b u t its
present recension is f r o m later a n d t a l m u d i c t i m e s .
This judgement can
o n l y b e p r o v i s i o n a l , b u t it is t h e o n e t h a t s e e m s t o flow f r o m t h e t e x t u a l evidence. A n o t h e r p o i n t t o b e n o t e d in N is t h a t it p r e s e n t s a c e r t a i n u n i f o r m i t y in its rendering of certain w o r d s a n d p h r a s e s of t h e H T .
T h u s w e find t h a t
N ' n n n y n ( " a t t h a t t i m e " ) of t h e H T is r e n d e r e d in N i n v a r i a b l y as N n y » D N ' n n ("in t h a t h o u r " ) ; " a l a n d flowing w i t h m i l k a n d h o n e y " is r e n d e r e d throughout
N
in
a uniform
paraphrastic
manner. H j p when
it m e a n s
" t o b u y " is t r a n s l a t e d as p f ; w h e n it m e a n s " t o c r e a t e , p o s s e s s " as n : p . D'On
( " p e r f e c t " ) w h e n referring t o p e r s o n s is i n v a r i a b l y r e n d e r e d as vhV
ri35D m D P D ( " p e r f e c t in g o o d w o r k " ) , w h e n referring t o sacrificial a n i m a l s as m o p
Qb'O, ( " p e r f e c t w i t h o u t b l e m i s h " ) ( " ) . -["pin o r "(SnnO w h e n u s e d of
G o d a c c o m p a n y i n g t h e Israelites is r e n d e r e d as 1 3 1 0 ( " t o l e a d " ) , s o m u c h so t h a t at t i m e s 1 3 1 0 in N
appears t o
mean
no
more
than
"to
ac-
c o m p a n y " ("). VIII.
T h e N a t u r e of t h e P a l e s t i n i a n
Targum
T h e P T in its l a n g u a g e a n d e x p r e s s i o n s a p p e a r s as a l i t u r g i c a l o n e . T h i s w e see f r o m t h e r e c u r r e n c e of s u c h e x p r e s s i o n s as " M y p e o p l e , children
{'!)
See pp. 137 f. below.
{'2)
La nuit pascale, p. 4 1 .
(")
The study of these nineteen texts can be seen in La Rivista degli Studi
Orientali, 41 (1966) 1-15. ('!)
W i t h this cp. 1 Pt 1,19.
The entire context of
1 Pt 1.13 ff. appears
to be a midrash on E x 12 and should be compared with the P T to the chapter. (")
See notes 61 f. to chapter V I I below.
The Targums
64
in General
o f I s r a e l " , a p h r a s e u s e d i n t h e l i t u r g y ('«).
and the PT in Particular
I t s paraphrasis classes t h e P T
a m o n g t h e o l d e r tjrpe of r e n d e r i n g , originating p r o b a b l y a t a t i m e w h e n t h e h o m i l y w a s n o t y e t d i s t i n c t f r o m t h e translation o f t h e Scriptures i n t o t h e vernacular. A p o i n t t h a t m u s t b e n o t e d is t h a t t h e P T m u s t b e t a k e n a s a p u b l i c , not a private Targum.
T h e P T w a s o n l y r e d u c e d t o t h e status of a p r i v a t e
T g w h e n s u p e r s e d e d b y O s o m e t i m e t o w a r d s t h e e n d of t h e first millennium (").
B e f o r e t h a t t i m e t h e e v i d e n c e a t o u r disposal indicates t h a t
t h e P T w a s u s e d i n t h e s y n a g o g u e s of Palestine.
W h e n Rabbinism grew
s t r o n g certain s e c t i o n s o f t h e o l d P T w e r e p r o b a b l y
omitted,
although
r e t a i n e d in T J I . B e f o r e J u d a i s m c a m e u n d e r t h e s w a y of t h e rabbis it is l i k e l y t h a t t h e P T h a d certain h a g g a d o t h a n d h a l a k o t h t h a t are absent from o u r present P T texts. T h e liturgical n a t u r e of t h e P T e x p l a i n s h o w certain t r a d i t i o n s n o l o n g er f o u n d in r a b b i n i c w r i t i n g s m a y still b e f o u n d t h e r e .
T h e s e o l d litur-
g i c a l t e x t s w e r e o f less interest t o t h e r a b b i s t h a n w e r e h a l a k i c o n e s , w h i c h atter w e r e t h e g u i d e f o r J e w i s h life.
T h e r a b b i s w e r e , t h e n , less interested
in b r i n g i n g t h e P T i n t o line w i t h e v e r y p o i n t of h a l a k a h a n d official t e a c h ing.
I n t h i s t h e P T differs f r o m O , w h i c h w a s m a d e t o reflect t h e ofiicial
J e w i s h u n d e r s t a n d i n g of t h e M T .
IX.
T h e Date of the Palestinian
Targum
T h e criteria f o r d a t i n g r a b b i n i c material a n d t h e P T h a v e been w o r k e d o u t b y various authors a n d t h e point has been dealt with at length b y R.
L E DE;AUT
( " ) , t o w h o s e w o r k w e refer t h e reader.
Much more work
m u s t b e d o n e a c c o r d i n g t o t h e s e v a r i o u s criteria b e f o r e anj^thing definite c a n b e said o n t h e d a t e of t h e P T as a w h o l e f r o m t h e v i e w p o i n t of Jewish sources. W e w i s h t o r e p e a t here w h a t w e h a v e a l r e a d y said. a b l y t r a n s m i t t e d a s a w h o l e a n d n o t i n i s o l a t e d phrases.
The P T was p r o b T h e substantial
u n i t y of t h e v a r j a n g f o r m s of t h e p a r a p h r a s e f o u n d in t h e P T i n d i c a t e s t h a t , after a certain f o r m a t i v e p e r i o d , o n e b a s i c f o r m of t h e P e n t a t e u c h c a m e t o b e a c c e p t e d w i t h i n Palestinian J u d a i s m , o r s e c t i o n s of i t .
I t is t h e P T .
W h e n a n d h o w this paraphrase was formed w e cannot say.
B u t , o n c e it
('«)
Cf. I. E L B O G E N ,
GV^, p p . 188.192.
I t introduces
the paraphrase on
the individual commandments; for an example see n. 4 t o ch. V . (")
Cf. M . G I N S B U R G E R ,
La nuit pascale,
Das
Fragmententhargum
pp. 41-71.
p.
xv.
Date of the Palestinian
Targum
65
w a s c o n s t i t u t e d , t h e n a t u r a l t h i n g w o u l d b e t h a t it c a m e t o b e t r a n s m i t t e d as a unit, i.e. t o b e c o n s i d e r e d as t r a d i t i o n a l material t o b e h a n d e d o n as s u c h . E a c h g e n e r a t i o n , in o t h e r w o r d s , w o u l d n o t h a v e t o m a k e its o w n rendering.
Once the version had been made, the task of the Meturgemanin
w o u l d b e t o r e p e a t a t r a d i t i o n a l translation r a t h e r t h a n t o m a k e a n e w o n e . T h a t this w a s s o seems i n d i c a t e d b y w h a t w e k n o w of later J u d a i s m w h i c h w a s repetitive rather t h a n c r e a t i v e .
Within Judaism there were profes-
sional traditionists w h o l e a r n e d t r a d i t i o n a l material b y h e a r t a n d w e r e e x p e c t e d t o t r a n s m i t it f a i t h f u l l y as o c c a s i o n r e q u i r e d .
These traditionists
are g e n e r a l l y associated w i t h t h e h a n d i n g o n of h a l a k i c a n d m i d r a s h i c l o r e . T h e t e x t of Gen. R. 7 0 ('") i n d i c a t e s t h a t t h e y c o u l d also g i v e t a r g u m i c renderings, a n d in t h e case in q u e s t i o n it w a s o n e t h a t , t h o u g h displeasing his r a b b i , is still f o u n d in s o m e e x t a n t P T t e x t s .
T h e i m p o r t a n c e of t h e
t e x t is t h a t it p o i n t s t o t h e e x i s t e n c e of a class w i t h i n J u d a i s m w h o l e a r n e d t h e t a r g u m i c rendering b y h e a r t , t r a n s m i t t i n g i t e v e n w h e n it c o u l d run counter t o rabbinic principles.
S u c h a class w o u l d
of t r a d i t i o n , n o t m e r e i s o l a t e d phrases.
memorize a
T h e t a s k of t h e
body
Meturgemanin,
despite t h e ideal p i c t u r e of t h e M i s h n a h , m a y also h a v e v e r y w e l l b e e n t o k n o w t h e t r a d i t i o n a l rendering a n d t r a n s m i t i t . E a c h M e t u r g e m a n w o u l d scarcely h a v e m a d e his o w n i n d e p e n d e n t rendering of t h e M T .
W e know
t h a t O w a s t r a n s m i t t e d o r a l l y within t h e s j o i a g o g u e s of B a b y l o n i a n J u daism.
I n this case, h o w e v e r , its t e x t w a s u n d e r t h e keen e y e s of t h e
rabbis w h o h a d it c o n f o r m w i t h a c c e p t e d h a l a k a h .
W e m a y presume that
in Palestine, t o o , t h e P T w a s t r a n s m i t t e d as a w h o l e b y t h e M e t u r g e m a n i n w h o w o u l d h a v e k n o w n it b y h e a r t as their B a b y l o n i a n c o u n t e r p a r t s k n e w O. Since t h e w e s t e r n r a b b i s , b y a n d large, a p p e a r t o h a v e interfered little w i t h t h e P T t e x t , it w o u l d f o l l o w t h a t o u r p r e s e n t t e x t of this T g has b e e n faithfully t r a n s m i t t e d f r o m e a r l y , e v e n pre-Christian, t i m e s . T h i s s e e m s t o b e t h e c o n c l u s i o n t h a t f o l l o w s f r o m t h e n a t u r e of t h i n g s t a k e n in c o n j u n c tion with the P T citations w e have considered.
The variety so evident
b e t w e e n P T t e x t s , n o t h o w e v e r t o b e e x a g g e r a t e d , d o e s n o t i n v a l i d a t e this assumption.
I t can b e e x p l a i n e d either as a n a c c i d e n t of t h e p e r i o d of
oral f o r m a t i o n of t h e P T t r a d i t i o n o r as arising' d u r i n g t h e p e r i o d of oral transmission.
T h e entire q u e s t i o n of t h e f o r m a t i o n a n d transmission
t h e P T tradition deserves v e r y close s t u d y .
of
T h e assumption, nonetheless,
we beheve t o be valid. A s w e h a v e said a l r e a d y , later a d d i t i o n s a n d r e c e n s i o n a l e m e n d a t i o n s in s o m e t e x t s c a n n o t b e d e n i e d . ('») Cf. pp. 53 f. above.
T h e s e , h o w e v e r , are v e r y p r o b a b l y t h e
The Targums
66
in General and the PT in
Particular
e x c e p t i o n a n d d o n o t i n v a l i d a t e t h e a r g u m e n t s in f a v o u r of an e a r l y d a t e f o r t h e b u l k o f t h e m a t e r i a l («»).
T h e overall relation of the P T and
NT
a p p e a r s t o b e o n e of t h e s t r o n g e s t a r g u m e n t s f o r t h e e a r l y d a t e of t h e P T as a w h o l e and t o this w e n o w turn.
W e shall a l s o g o i n t o t h e d a t i n g of a
p a r t i c u l a r t e x t of t h e T J I l a t e r («^) in t h e t h e s i s w h e r e w e c o n s i d e r it m a y b e more aptly
discussed.
(«') Cf. p. 3 5 above. T h e presumption in favour of an early date for the P T as a whole m a y be indicated b y the convergence of various arguments; this will invite N T exegetes t o have recourse t o it. proved of later date
(e. g. T J I G n 2 1 , 2 1 ) ;
A n y individual text of the P T m a y be it m a y be proved early b y the exis-
tence of dated parallel texts ( T J I E x 4 0 , 4 ; cf. p p . 197 f. and n. 31 below).
Even
without such texts a true N T parallel (as T J I N m 7,89 is to 2 Cor 3,17; cf. pp. 18288 below) is a strong argument for a pre-Christian date of a P T passage. (81) Cf. p p . 112-117 below.
Seeing that only rare use is made of the other
T g s a n d of midrashic writings we consider it preferable t o give the required i n formation on them as occasion demands, rather than do so in this introduction. For T g t o Prophets see p. 123, n. 8 9 ; for T g t o Psalms pp. 80 f., Lamentations p. 163, n. 2 6 .
n. 27 a; T g
P A R T
ONE
PART
I
A CONSIDERATION OF SOME PT APPARENTLY
CLOSELY
RELATED
TO
TEXTS
THE NEW
TESTAMENT
In this p a r t of t h e dissertation w e shall c o n s i d e r s o m e P T t e x t s w h i c h appear t o bear a v e r y close relation t o certain passages of t h e N T .
Having
s h o w n h o w close this relation is in t h e t w o f o l l o w i n g c h a p t e r s (chh I I I a n d I V ) w e shall later (chh V I a n d V I I ) c o n s i d e r t h e s a m e t h e m e s m o r e in detail a n d a t greater l e n g t h , t h e r e b y i n d i c a t i n g t h a t t h e relation
of
t h e P T t o t h e N T is n o t restricted t o a f e w p o i n t s b u t c a n b e seen in a n u m b e r of N T passages a n d t h r o u g h o u t a n entire b o o k , i. e. t h e alypse.
Apoc-
I n this sense w e m a y c o n s i d e r t h e t e x t s w e are t o e x a m i n e in
c h h I I I a n d I V as representative of t h e general relation of t h e P T the N T under the headings which w e study.
to
T h o u g h w e will, o c c a s i o n -
ally, pass f r o m c o n s i d e r a t i o n of t h e P T t o t h a t of o t h e r t a r g u m i c t e x t s , o u r main s o u r c e t h r o u g h o u t will b e t h e P T itself.
III
CHAPTER
TRADITIONS JAMBRES,
IN
THE
RELATING
T O MOSES, J A N N E S
PALESTINIAN
TARGUM
I . M o s e s in P T Dt 30,12-14 and R m 1. Rm
10,6-8
AND
AND
IN
ST
PAUL
10,6-8 0)
and its context: I n his t r e a t m e n t of G o d ' s
temporary
rejection of the chosen people Paul sadly remarks that the Jews ' have zeal f o r G o d , b u t it is n o t e n l i g h t e n e d ' ( R m 1 0 , 2 ) .
G o d h a d , in p o i n t
o f f a c t , c a l l e d t h e Gentiles t o salvation w i t h o u t requiring of t h e m . tion.
circumcision
T h e J e w s refused t o see t h e h a n d of G o d in this n e w dispensa-
T h e f a c t s of sacred h i s t o r y n o w c l e a r l y i n d i c a t e d t h a t salvation
c a m e b y f a i t h in J e s u s Christ w i t h o u t t h e p r i o r necessity of c i r c u m c i s i o n . I n R m 1 0 P a u l s h o w s h o w this is i m p l i c i t in t h e v e r y principles of S c r i p ture.
F o r this p u r p o s e h e cites Is 2 8 , 1 6 : " N o o n e w h o believes in h i m
wiU b e p u t t o s h a m e " .
I n t h e N T e c o n o m y this t e x t m e a n s t h a t Christ,
t h e Risen S a v i o u r a n d L o r d , is near t o e v e r y o n e w h o unites himself t o h i m b y faith. I n 1 0 , 5 - 8 P a u l c o n t r a s t s t h e righteousness of t h e L a w w i t h t h a t w h i c h c o m e s from faith.
" M o s e s writes of t h e righteousness t h a t is b a s e d on
t h e L a w : The man who practises it shall live by it [ L v 1 8 , 5 ] " , ( R m 1 0 , 5 ) . I n this verse t h e b i b l i c a l t e x t is c i t e d a c c o r d i n g t o t h e L X X w i t h certain m o d i f i c a t i o n s , r e q u i r e d t o h a v e t h e c i t a t i o n fit its n e w c o n t e x t . in t u r n , r e p r o d u c e s t h e H T faithfully. as t h e w o r d s verses
( 6 - 8 ) in
of
Moses. which
The
situation
The L X X ,
T h e citation is also i n t r o d u c e d is
different
Justification-through-Faith
in
the
personified
following is
made
t o speak.
(1) Cf. S. L Y O N N E T S . J . " S a i n t propos de Rom., in Epistolam
10,6-8"
ad Romanos,
in Milanges
Paul et I'exegese juive de son temps. Robert, Paris 1957, pp. 4 9 4 - 5 0 6 ;
Series altera, ed. altera, R o m e 1962, pp. 90-106, esp.
" E x c u r s u s V : De m o d o argumentandi ex Dent 3 0 , 1 1 - 4 " , pp. 94-106. 70
A
Quaestiones
PT
Dt 30,12-14
and Rm
10,6-8
71
B u t t h e righteousness t h a t is b a s e d o n f a i t h s p e a k s t h u s : " D o n o t s a y in y o u r h e a r t : ' W h o will a s c e n d t o h e a v e n ? ' ; that is, to bring Christ down; ' W h o will d e s c e n d i n t o t h e a b y s s ? ' ; B u t w h a t d o e s it s a y ?
that is, to bring Christ up from the dead.
' T h e w o r d is n e a r t o y o u , o n y o u r h p s a n d in y o u r h e a r t ' .
That
is t h e w o r d of faith w h i c h w e p r e a c h " . ij Si ix maxetoQ dixaioavvr] oUrwg Xiysi' fi-fj shtrjg ev rfj xciqdiq aov •
Ti?
ava^riaBxai
el(; x6v ovQav6v; rovr' lariv
rl' rig xaxa^rjasrai sig rrjv d^vaaov; rovr' iariv dvayayslv.
dAAd xi ^yei;
iyyvg
xarayayeiv.
XQIOXOV XQIOXOV
ix vexqoiv
aov rd Qfj/id iamv, ev xm oxofiaxi
aov xai iv rf\ xagdia aov • rovx'Samv TO Q^/m xrjg maxscog 8 xrjg^aao/tev. T h i s passage m a k e s a clear allusion t o D t 3 0 , 1 2 - 1 4 , a t e x t t h a t is rendered faithfully
in t h e L X X
xalg xegaiv aov — in v . 14.
apart from a minor addition -
xal iv
I n t h e c o n t e x t Moses tells t h e J e w s t h a t t h e y
are t o o b e y t h e l a w h e has p r o m u l g a t e d if t h e y w i s h t o a v o i d t h e curses a n d e n j o y t h e blessings t h a t G o d has a t t a c h e d t o t h e a b a n d o n m e n t a n d fulfilment of his p r e c e p t s .
In 30,12-14 he says:
F o r t h e c o m m a n d m e n t w h i c h I c o m m a n d y o u this d a y is n o t t o o h a r d for y o u , neither is it far off.
(12) I t is n o t
in
h e a v e n t h a t y o u s h o u l d s a y : W h o will g o u p f o r u s t o h e a v e n a n d b r i n g it d o w n t o u s t h a t w e m a y hear it a n d d o i t ?
(13)
Neither is it b e y o n d t h e sea, t h a t y o u s h o u l d s a y : W h o
will
g o o v e r t h e sea for u s ( L X X •&aXdaarig) a n d b r i n g it it?
to
xig diajisgdasi rj/ilv slg TO niQav x^g us
that
we
(14) B u t t h e w o r d is v e r y n e a r t o y o u ;
a n d in y o u r h e a r t ( L X X a d d s xal iv
m a y hear
it
and
do
i t is in y o u r m o u t h
xalg ;teg(TtV aov) s o
that
y o u can d o it. 2. Rm 10,6-8
compared with Dt 30,12-14:
T h e t e x t of
Deuteronomy
presents n o difficulty: Moses tells his p e o p l e t h a t t h e L a w of G o d been p r o m u l g a t e d a n d t h e y c a n h a v e access t o it a t all t i m e s .
has
There
is n o n e e d t o a t t e m p t difficult o r i m p o s s i b l e f e a t s in o r d e r t o c o m e t o k n o w it.
I t is e v e r a t their disposal.
A c o m p a r i s o n of t h e t e x t s in R m a n d D t s h o w s t h a t P a u l h a s o n l y t a k e n certain p o r t i o n s of t h e O T t e x t , o m i t t i n g an5i;hing t h a t refers t o t h e w o r k s of t h e l a w , s u c h as ' t o hear it a n d d o i t ' a n d , n a t u r a l l y , 'in your hands' which the L X X
added t o 30,14.
T h e s e o m i s s i o n s are o n l y
n a t u r a l as h e p l a c e s t h e w o r d s of D t o n t h e lips of J u s t i f i c a t i o n - t h r o u g h -
Moses,
72
Jannes
and Jambres
in the Targums
and in St
Paul
faith personified, w h i c h h e is c o n t r a s t i n g w i t h t h e justification t h a t is b a s e d o n t h e I,aw, o r justification t h r o u g h w o r k s . A n o t h e r p o i n t t o b e n o t e d is t h a t P a u l d o e s n o t f o l l o w t h e b i b h c a l t e x t , either of t h e H T o r L X X , e x a c t l y .
Where the H T and L X X
' g o o v e r t h e s e a ' , P a u l writes ' d e s c e n d i n t o t h e a b y s s ' .
have
A pecuHar feature
of P a u l ' s u s e of t h e t e x t of D e u t e r o n o m y is t h a t h e thrice cites passages from
Dt
30,12-14 a n d i m m e d i a t e l y applies t h e m t o t h e N T
situation.
T h i s is t y p i c a l m i d r a s h i c exegesis as w e k n o w it f r o m r a b b i n i c writings a n d f r o m t h o s e of t h e Q u m r a n
community.
T h e actual words
(TOUT'
eaxiv) u s e d b y P a u l in his a p p l i c a t i o n are f o u n d in r a b b i n i c writings {^). T h e P a u l i n e m e t h o d recalls t h e pesher c o m m e n t a r i e s of Q u m r a n where a b i b h c a l t e x t is c i t e d a n d is i m m e d i a t e l y a p p h e d t o a later situation with t h e w o r d s : ' I n t e r p r e t e d , this c o n c e r n s . . . ' i^V IIC'D). A s an e x a m p l e w e m a y g i v e t h e Q u m r a n pesher on H a b a k k u k ( I Q p H a b )
11,1-10:
[Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you will not believe if you
are] told ( H a b 1,5).
w e r e unfaithful
...
[ I n t e r p r e t e d this c o n c e r n s ] those
who
in t h a t t h e y [did] n o t [hsten t o t h e w o r d
r e c e i v e d b y ] t h e T e a c h e r of R i g h t e o u s n e s s f r o m t h e m o u t h God.
of
A n d it c o n c e r n s t h e unfaithful of t h e N e w [ C o v e n a n t ] in
t h a t t h e y h a v e n o t b e l i e v e d in t h e c o v e n a n t of G o d [and h a v e p r o f a n e d ] his h o l y N a m e . terpreted
[as
concerning
e n d of t h e d a y s .
A n d likewise this saying is t o b e i n t h o s e w h o ] will b e unfaithful at t h e
T h e y , t h e m e n of v i o l e n c e a n d t h e breakers
of t h e C o v e n a n t , will n o t b e l i e v e w h e n t h e y hear all t h a t [is t o h a p p e n t o ] t h e final g e n e r a t i o n f r o m t h e priest [in w h o s e heart] G o d set [ u n d e r s t a n d i n g ] t h a t h e m i g h t interpret all t h e w o r d s of his s e r v a n t s t h e p r o p h e t s , t h r o u g h w h o m h e f o r e t o l d all t h a t w o u l d h a p p e n t o his p e o p l e a n d [his l a n d ] ( ' ) . 3. Rm
10,6-8
and PT
Dt 30,12-14:
O u r p u r p o s e here is t o c o m p a r e
R m 10,6-8 w i t h P T D t 30,12-14 rather t h a n g i v e a c o m m e n t a r y on t h e
(2) Cf. J . B O N S I R V E N
L'Exegese
rabbinique
et I'exdghe
paulinienne
(Biblio-
theque de theologie historique), Paris 1 9 3 9 , pp. 4 2 ff. 3 0 7 . (8) Published b y M . B U R R O W S , The Dead Sea Scrolls of St. Mark's vol.
Monastery
I , N e w H a v e n 1 9 5 0 , plate I V ; English translation b y G . V E R M E S , The Dead
Sea Scrolls in English,
Penguin Books, 1 9 6 2 , p. 2 3 3 .
W i t h this pesher on H a b
1 , 5 cp. Paul's use of the same text in A c t 1 3 , 4 1 and P. P. B R U C E ' S remarks in Biblical
Exegesis
in the Qumran
Texts,
London 1 9 6 0 , pp. 8 1 f.
PT
Dt 30,12-14
and Rm
N T passage.
10,6-8
F o r this t h e reader can c o n s u l t t h e c o m m e n t a r i e s a n d F r
d e t a h e d s t u d y (*).
I/YONNET'S
73
I t is a c u r i o u s f a c t t h a t an i m p o r t a n t p a s s a g e
of t h e P T b e a r i n g o n P a u l ' s use of D t 3 0 , 1 2 - 1 4 h a s p a s s e d u n n o t i c e d
centuries.
N o m e n t i o n of this t e x t is f o u n d in J . C . (*), t h o u g h t h e f o r m e r refers t o a n o t e of
SCHOETTGEN
ad locum (').
for
(^) o r C .
WOEFIUS
on O n k e l o s
FAGIUS
S t r . - B . cite T J I I D t 3 0 , 1 2 as a parallel t o J n 3 , 1 3 b u t
m a k e n o reference t o this T g in t h e t h r e e p a g e s a n d a half d e v o t e d t o the
J e w i s h parallels o n
Rm
1 0 , 6 - 8 (»).
T h e y cite O and
TJI
to
these
verses a n d n o t e t h a t t h e rendering of these T g s o n t h e verses is " w o r t getreu", except that
TJI
paraphrases v . 1 4 s o m e w h a t ( " ) .
H.
St.
J.
(") n o t e s t h a t T J I I i n t r o d u c e s a reference t o J o n a h ' s d e s c e n t
THACKERAY
i n t o t h e g r e a t sea i n t o its p a r a p h r a s e .
H e fails, h o w e v e r , t o establish
a n y relation b e t w e e n T J I I a n d t h e N T t e x t . H . C . G .
MOUEE
{^^) r e m a r k s
t h a t T J I I t o D t 3 0 , 1 2 - 1 4 " h a s a r e m a r k a b l e p a r a p h r a s e " , w h i c h h e cites according t o
ETIIERIDGE'S
English translation.
H e fails t o d e v e l o p t h e
p o i n t , w h i c h was d o n e o n l y half a c e n t u r y later b y S. O renders these verses literally.
EYONNET (").
So does T J I (who, however, does
n o t here r e p r o d u c e O ) , a p a r t f r o m paraphrasing " t h e s e a " as " t h e g r e a t sea"
a n d rendering " n e a r t o y o u " of 1 4 as " n e a r t o y o u in y o u r s c h o o l s " (^^).
(4) L.
c. in n.
1. above.
(8) Curae philologicae
et criticae in IV
priores
S. Pauli
epistolas,
Hamburg
1737, 2nd, ed., p. 211. (') Horae
hebraicae et talmudicae
in universum
N.T.,
Dresden
and
Leipzig
1733; cf. pp. 550 f. (') For the text of F A G I U S see Critici (') I I , 4 2 5 .
Sacri, ed. London,
1660, col.
1347.
T h e y cite only the first part of the paraphrase on " o n e
like
the prophet Moses, t o bring down the L a w " ; no reference is made to the p a r a phrase on Jonah. (9) I I I , pp. 2 7 8 - 8 1 . (")
Ibid.
p. 278.
(11) The Relation p. 188.
to the " a b y s s "
of R m
(12) The Epistle p.
of Saint Paul to Contempory
Jewish
Thought,
London
1900,
T H A C K E R A Y , however, is mainly interested in the parallel the text offers 20,7.
of Paul
the Apostle
to the Romans
(CBSC), Cambridge
1894,
181. (")
Rabbinic
O. c.
The text
Judaism,
London
of T J I I has
and shows his disagreement Christologie,
escaped
D A V I E S [Paul
with
WINDISCH
[Die
Weisheit
und
die
O. M I C H E L , Der Brief an die Romer,
that Paul in R m
10,6-8 would identify
and
Romans
paulinische
pp. 2 2 3 f.) who thinks Paul refers the words of D t to wisdom
Bar 3,29 ff. does) with which Paul in R m (")
even W . D .
1948, pp. 153 f.) who treats of this text of
(as
Christ.
Gottingen 1955, p. 2 2 5 , n. 4, thinks
10,6-8 combats the interpretation
given in this
paraphrase.
Moses,
74
Jannes
and Jambres in the Targums
and in St Paul
T h e P T t o t h e verses is e x t a n t in its e n t i r e t y in N a n d t o certain parts in T J I I ( " a ) , N g l a n d in an Aruk c i t a t i o n ( " ) . n o t h i n g significant t o offer.
T h e t e x t of t h e Aruk
has
T J I I renders 1 2 a - c o n l y a n d differs f r o m N
o n l y in a single w o r d (>n», " b r i n g " i n s t e a d of nO', " f e t c h " , e t c . ) .
The
glosses of N are brief a n d are o n parallel o p e n i n g p a r t s of v v . 1 2 a n d 13. The
first
reads: N'Ott'^ 1^ pD> fO
"Who
will a s c e n d t o h e a v e n f o r u s like
Moses the P r o p h e t ? "
K"3J T h e s e c o n d reads t h u s : p
na-| na'"? nnra N:"? W
" who
N » 3 2 «3V I'n
win
cross
over
the
Great
Sea
f o r u s Uke t h e P r o p h e t J o n a h ? "
T h e first p o r t i o n of t h e s e glosses is a faithful rendering of t h e biblical t e x t a n d is a l m o s t t h a t of P a u l , w h o r e p r o d u c e s t h e l y X X of 3 0 , 1 2 o m i t ting
T h e s e c o n d p a r t of b o t h glosses is t h e P T p a r a p h r a s e .
The
first p a r t of t h e s e c o n d g l o s s , a d h e r i n g t o t h e M T , fails t o g i v e t h e parallel t o P a u l w h i c h w e find in N w h o s e t e x t a n d rendering w e g i v e here.
ItaHcs
s h o w where the paraphrase departs from the M T . "la'a*? nnn"l« « ' n N^atCa K"?
1 2 T h e L a w is n o t in h e a v e n t h a t o n e may
N"n3 n » a D i n p mn
'n*?
"Would
say:
that
we
the prophet p nn'
.pnri'
3 D ' 1 N'Ottr"? p i D ' n
13^31 n^mpS
fn' vam
who
would
had one like the Moses
ascend
to
heaven and
fetch it for us a n d m a k e us h e a r t h e
command-
ments that we might do t h e m " .
(wa) Cf. M . GnsrsBURGER, Das Fragmententhargum, p. 65. ( 1 8 ) T h e text of T J I I can be found in W a l t o n with a Latin rendering; an English translation is given b y J. W . E T H E R I D G E , O.C., vol. I I , London 1865. T h e Paris M S 110 of T J I I has the P T only to v. 12a. and this appears t o be a gloss introduced from some other M S . I t is printed b y M. G I N S B U R G E R in Das Fragmententhargum {Thargum jeruschalmi zum Pentateuch), Berlin 1899, p. 65, and rendered into German b y Str.-B. I I , p. 4 2 5 t o J n 3,13. I t m a y be this edition of M . G I N S B U R G E R that has led Str.-B. to pass b y the paraphrase of T J I I as given in the earlier Polyglot texts; cf. n. 8. above and see below pp. 139 f. The citation of the Aruk is s.v. " l " ? .
PT
Dt 30,12-14
and Rm 10,6-8
75
nnm« «'n nm no'*? i n r p »b^ na'a"? K'13 n i V D i n
p
mn
13 Neither is t h e L a w b e y o n d t h e Great Sea that o n e m a y s a y :
'nV
" Would
that we
had
one
Hke
the
prophet Jonah n3"1 n o n ' I p a r ^ mn» n
wAo would descend into the depths
p nn' p D ' l
0 / /Ae Great
Sea and bring
it up (") for us
.pnn' 13^31 n'mp'S
POS^I
a n d m a k e u s hear t h e c o m m a n d ments
that
we
might
do
them". 4. Commentary: Great S e a " .
I n v . 13 N renders " t h e s e a " of t h e H T as " t h e
T h e s a m e expression o c c u r s in t h e p a r a p h r a s e , w h e r e , h o w -
ever, w e h a v e " t o d e s c e n d i n t o t h e d e p t h s o f t h e G r e a t S e a " i n s t e a d o f t h e biblical t e x t s " g o i n g b e y o n d t h e s e a " .
" T h e Great S e a " into which
J o n a h d e s c e n d e d a c c o r d i n g t o t h e p a r a p h r a s e is t h e a b y s s (") a n d t h e midrashic interpretation m a y b e d u e t o J o n 2,3 w h e r e t h e p r o p h e t s a y s that "the a b y s s " (MT and T g
Dinn;
L X X afivaaog) w a s r o u n d a b o u t h i m .
T h e P T g i v e s a faithful p a r a p h r a s e of t h e H T .
T h e underlying idea
seems t o b e t h a t t h e L a w m u s t b e g i v e n b y a p r o p h e t a n d it s a y s t h a t there is n o n e e d f o r a n y n e w p r o p h e t t o b r i n g t h e L a w t o t h e m
again.
T h e L a w w a s g i v e n b y Moses o n c e f o r all t i m e . T h e reference t o Moses a s c e n d i n g t o t a k e t h e L a w f r o m h e a v e n is b a s e d o n E x 19,20 w h e r e t h e b i b h c a l t e x t s a y s : " T h e L o r d c a m e d o w n o n M o u n t Sinai t o t h e t o p of t h e m o u n t a i n a n d t h e L o r d called Moses t o t h e t o p of t h e m o u n t a i n a n d Moses w e n t u p " . of t h e L o r d w a s , there also w a s h e a v e n .
Where t h e Shekinah
R a t h e r t h a n s p e a k of M o s e s
ascending i n t o h e a v e n it w o u l d b e m o r e precise, a c c o r d i n g t o t h e l a n g u a g e of t h e P T a n d N T J u d a i s m , t o s a y t h a t h e a v e n Sinai.
descended on Mount
L a t e r J e w i s h m i d r a s h speaks of Moses b e i n g b o r n e o n a c l o u d
t o heaven ( " ) .
(")
R.
1,E
T h e P T h a s a different t e r m i n o l o g y a n d s p e a k s of t h e
DFIAUT,
Liturgie juive et Nouveau
Testament, R o m e 1965, p p . 44 f.,
notes that, of all the P T passages, N is the one nearest t o Paul's text in R m 10,6-8. (17) " T h e Great S e a " in the Bible
ordinarily
meant
the
Mediterranean
(Nm 30,5 f.; Jos 1,4 etc.) into which Jonah was thrown (Jon 1,15; cp. 1,3).
"The
depths of the Great S e a " of P T D t 3 0 , 1 3 are t o be understood in the sense of " a b y s s " , nonetheless. (") These texts are collected b y Str.-B. I l l , p p . 596-8 t o E p h . 4,8, and also by L.
GINZBERG;
see The Legends of the Jews, vol. V I I (Index), Philadelphia 1938,
p. 323, under "Moses, the ascensions of".
Moses,
76
Jannes
and Jambres
in the Targums
and in St
h e a v e n s b e i n g b o w e d d o w n a n d d e s c e n d i n g during t h e o p h a n i e s .
Paul
A s an
e x a m p l e w e m a y cite t h e t h e o p h a n y at t h e sacrifice of I s a a c ( T J I I a n d P T G M S F t o hv 2 2 , 2 7 ; T J I I , N E x 1 2 , 4 2 ; in Paris 110 E x 15,18)
"The
heavens were bowed down and descended a n d I s a a c s a w their p e r f e c t i o n s " (cf. T J I G n 2 7 , 1 ) . t e r m s in
T h i s t h e o p h a n y of Sinai is described in t h e v e r y s a m e
PSEUDO-PHHO
and 4 Esdras.
LAB
15,6
has: " E t
(i')
adduxi
e o s a n t e c o n s p e c t u m m o n t i s Sinai et inclinavi coelos et descendi i n c e n d e r e lucernam populo m e o " .
I n 4 E s d 3,18 w e read (=»):
E t f a c t u m est c u m educeres s e m e n eius (i. e. J a c o b ' s ) A e g y p t o , e t a d d u x i s t i eos super
montem
Sina.
ex
(v. 18) et in-
clinasti caelos, e t statuisti t e r r a m , et c o m m o u i s t i o r b e m , et t r e m e r e fecisti a b y s s e s , e t c o n t u r b a s t i s a e c u l u m .
(19) E t
transiit
gloria t u a p o r t a s q u a t t u o r , ignis et terrae m o t u s et spiritus et g e l u s ; u t dares semini l a c o b l e g e m , et generationi Israel diligentiam. These t w o texts from the
1st c e n t . A . D . are in t h e m s e l v e s an a r -
g u m e n t f o r t h e e a r l y d a t e of t h e P T w h i c h represents t h e s a m e t e r m i n o l o g y and concepts.
I t is in t h e light of t h e s e t e x t s t h a t w e m u s t interpret
this ascent of M o s e s m e n t i o n e d in P T D t 3 0 , 1 2 .
I t is also referred t o in
T J I a n d N t o D t 3 4 , 5 w h i c h s p e a k s of t h e f o u r c r o w n s w i t h w h i c h Moses was adorned.
O n e w a s " t h e c r o w n of t h e L a w , b e c a u s e h e t o o k it f r o m
h e a v e n o n h i g h a n d there w a s revealed t o h i m a b o v e h i m t h e g l o r y of t h e S h e k i n a h of t h e E o r d w i t h 12,000 m y r i a d s of angels a n d 2,000
fiery
chariots".
Law
F o r further references t o t h e ascents of Moses for t h e
cf. T J I , N D t 3 2 , 4 ; T g C a n t 5. Comparison of TJII,
1,10.
N Dt 30,12-14
with Rm 10,6-8:
T h e similarity
w i t h w h i c h t h e t e x t of D t is t r e a t e d in t h e P T a n d R m is c e r t a i n l y striking. B o t h render t h e M T o n t h e a s c e n t t o h e a v e n literally; b o t h paraphrase ' g o i n g b e y o n d t h e sea' as ' d e s c e n d i n g i n t o t h e a b y s s ' .
E d . G . K i S C H , Pseudo-Philo's Indiana 1949, p. 155.
Liber Antiquitalum
The P T and
Rm
Biblicarum, Notre D a m e ,
R . B I , O C H and others prefer the text of the editio princeps
of 1527 (cf. p. 15 above) t o that published b y G . K i S C H (see " N o t e methodolog i q u e . . . " , RSR n. 2 ) .
4 3 [1955] 206, n. 13; G . V E R M E S , Scripture
ditions enshrined in LAB, A.D.;
and Tradition,
T h e variants are, however, noted in K I S C H ' S apparatus criticus.
p. 9,
The tra-
if not the work itself, are older than the 1st century
see n. 132 t o ch. I. (2») E d . B E N S L Y and M . R . J A M E S ,
The Fourth
Studies, Vol. I l l , N o . 2 ) , Cambridge 1895, p. 8.
Book
of Ezra
(Texts and
PT
Dt 30,12-74
and Rm
10,6-8
77
g i v e a midrashic i n t e r p r e t a t i o n of b o t h passages i m m e d i a t e l y o n t h e m a n d , again, this m i d r a s h , mutatis mutandis, writings.
is t h e
citing
s a m e in
both
T h e P T refers t h e first t e x t t o M o s e s ' a s c e n t i n t o h e a v e n
to
f e t c h t h e L a w ; P a u l refers it t o Christ, t h e N e w M o s e s , w h o h a d t a k e n t h e New L a w from heaven.
T h e s e c o n d t e x t is referred b y t h e P T t o J o n a h ' s
descent i n t o t h e a b y s s .
T h i s d e s c e n t of J o n a h is, of c o u r s e , a t y p e of
Christ's d e s c e n t i n t o t h e g r a v e at d e a t h (^i) a n d P a u l refers t h e t e x t t o Christ's burial a n d t o his resurrection f r o m t h e d e a d . T h e s e similarities can s c a r c e l y b e d u e t o p u r e a c c i d e n t .
The
con-
clusion t h a t seems t o flow f r o m t h e f a c t s of t h e case is t h a t P a u l
knew
of this paraphrase of t h e t e x t of D t a n d a d a p t e d it f o r his o w n p u r p o s e . T h e t e x t of t h e P T as P a u l f o u n d it w a s v e r y a p t for t h e d o c t r i n e Paul expresses in R m 1 0 , 6 - 8 .
I t has b e e n well n o t e d (22) t h a t t h e i m p o r t a n t
t e x t in these verses is v . 8 w h e r e P a u l cites a n d actualizes D t " B u t w h a t d o e s it (i. e. J u s t i f i c a t i o n - t h r o u g h - f a i t h )
s a y ? 'The
30,14.
word
near to you, on your lips and in your hearts ( D t 3 0 , 1 4 ) ; t h a t is, t h e of faith w h i c h w e p r e a c h " .
word
T h e s u b j e c t m a t t e r of this ' w o r d ' a n d
o b j e c t of faith is 'Christ is L o r d ' ( R o m 1 0 , 9 ) .
is the
T h i s Christ is b y his res-
urrection f r o m t h e d e a d ( 1 0 , 9 ; cf. 1 Cor 1 2 , 3 ) a n d as reigning in h e a v e n . T h i s presupposes, t h e n , t h e i n c a r n a t i o n
a n d t h e resurrection of Christ,
t h e n e w Moses, w h o has c o m e d o w n f r o m h e a v e n a n d has b e e n from the dead.
raised
T h i s s a m e Christ is e v e r p r e s e n t a n d is u n i t e d t o t h e
believer t h r o u g h faith.
T h e r e is n o reason t o e x p e c t a n e w i n c a r n a t i o n
o r a n e w resurrection: these h a v e a l r e a d y t a k e n p l a c e a n d remain salvific reahties.
P a u l o m i t s all reference t o t h e w o r k s of t h e L a w f o u n d in t h e
original passage of D t b u t remains faithful t o its f u n d a m e n t a l
meaning
a n d t o t h a t of t h e i m m e d i a t e a n d m e d i a t e c o n t e x t s t h a t s p e a k of
the
dwelling of G o d ' s w o r d a m o n g m e n a n d of t h e accessibility of this t o all. I n this w e a c c e p t F r I / Y O N N E T ' S Romans.
understanding
of t h e p a s s a g e
of
I t w o u l d n o t affect t h e v a l u e of t h e b e a r i n g of t h e t e x t o n t h e
a n t i q u i t y of t h e P T t o D t 3 0 , 1 2 - 1 4 if w e held a n y of t h e v i e w s p r o p o u n d e d b y others i^^^), as t h e s t r e n g t h of t h e a r g u m e n t rests on t h e similarity
n
E . g. M t
n
Cf. S. L Y O N N E T , a.c,
12,39 f.;
14,4; L k
11,29.
pp. 497 ff.
(aaa) There is a wide range of opinion purpose of Paul's reference
to D t
30,12-14.
among
exegetes on the nature
P. P R A T
says
Scripture in the present instance is " d ' u n arbitraire deconcertant" de Saint Paul,
Bibliotheque
by J . D A N I S L O U ,
Paris
de theologie
1961, p. 25).
historique,
SANDAY
and
that Paul's use of (La
thiologie
Paris 1924, p. 2 1 ; new ed.
and H E A D L A M
(A
Critical
and
Moses,
78
between of R m
Rm
Jannes
10,6-8 a n d
PT
and Jambres
Dt
in the Targums
30,12-14, n o t
on
the
and in Si Paul
precise
meaning
1 0 , 6 - 8 o r t h e m a n n e r in w h i c h it u n d e r s t a n d s t h e S c r i p t u r e t e x t .
T h a t P a u l is r e a l l y t h i n k i n g in t h e p a s s a g e of Christ is, h o w e v e r ,
rendered very probable
which we n o w devote our 6. Eph
4,8
and Tg
by
a
as t h e n e w
consideration
of
Moses
Eph
4,8
Ps
67{68),19
{^^): I n
Eph
4,1-8
Paul shows
Christians o f A s i a h o w t h e u n i t y o f t h e C h u r c h is t h e g i f t of Christ. i n g in h e a v e n
a f t e r his A s c e n s i o n , t h e R i s e n
t h a t are necessary for t h e u n i t y w h i c h c o n s t i t u t e s his
to
attention. the
Reign-
Saviour grants those
of t h e v a r i o u s m e m b e r s of his
gifts
Church
Body.
(7) G r a c e w a s g i v e n t o e a c h of u s a c c o r d i n g t o t h e m e a s u r e of
Christ's gift.
(8) T h e r e f o r e
is it s a i d : When
captive,
•Syiog fixiJtaXwxevaev
alxfiaXcoaiav, sdcoxsv d6/j,ara roig dv&gcanoig).
(9) I n s a y i n g
and gave gifts
he ascended on
high he led captivity
H e ascended
what
does
to men
he
{dvapdg sig
mean
but
sariv BI firj) t h a t h e h a d also d e s c e n d e d i n t o t h e l o w e r p a r t s the earth?
Exegetical
Commentary
(10) H e w h o d e s c e n d e d is h e w h o also a s c e n d e d
on the Epistle to the Romans,
(rl of far
ICC, Edinburgh 1908, 5th ed.,
p. 289) remark that the " q u o t a t i o n is singularly inexact.
A n ordinary
reader
well acquainted with the O . T . would feel that the language had a familiar ring, but could not count it as a q u o t a t i o n " . le N . T . " ,
considerablement du sens de I'original". (Theologie
L- VENARD
("Citations
de I'A.T. dans
DBS 2 [1934] 45) reckons R m 10,6-8 as a " c a s oil la citation s'ecarte des N.T.,
I I , Bonn
S A N D A V - H E A D I , A M (/. c),
1950, p. 53), L,. V E N A R D
(a.c,
M. M E I N E R T Z
col. 45) and P .
P R A T (O. C.) think that Paul is using the O.T. text, which b y then had become proverbial on it.
(cf. S t r . - B . I l l in R m 10,6-8), oratorio modo
E L L I S (Saint Paul's Epistle
and bases no argument
T h i s appears t o be the general view of commentators according to E . E . of Paul
Use of the O.T., Edinburgh
to the Romans,
1957, p. 123). C. H . D O D D (The
Moffat N T Commentaries, London 1932, p. 166)
calls Paul's exegesis of D t 30,12-14 purely fanciful, seeing that the O T text in point of fact speaks of justification through the works of the L a w . (In loc. Interpreter's D o D D (/. c),
however, does note the prophetic and spiritual character of Deu-
teronomy and how its spirit comes near t o Christianity. far in not being content with this. pp.
J. KNOX
Bible, vol. I X , N e w Y o r k 1954, p. 557) is of the same view. Paul, he says, goes too
A . N Y G R E N (Der Romerbrief,
Gottingen 1951,
2 7 2 f.) comes near to the position of Fr. L Y O N N E T when he writes that Paul
saw a deeper sense in D t 30,12-14 after his conversion.
H e does not tell us, u n -
fortunately, in what this deeper sense consists. (23) Cf. J. B O N S I R V E N , Exegese Paul's
rabbinique...
p p . 307 f.; E . E . E L L I S ,
Use of the O.T. p. 144; S. L Y O N N E T , a. c. p p . 504 f.; Quaestiones...
Saint
p p . 105 f.
Eph
4,8 and Tg Ps 67(68),!9
79
a b o v e all t h e h e a v e n s t h a t h e m i g h t fulfil all t h i n g s .
(11)
And
his gifts w e r e t h a t s o m e s h o u l d b e a p o s t l e s . . . T h i s t e x t is similar t o t h e o n e w e h a v e c o n s i d e r e d f r o m R m , a n d t h i s in a n u m b e r of w a y s .
First, w e h a v e a t e x t t h a t differs slightlj'- f r o m t h e
a c c e p t e d b i b h c a l o n e (Ps 6 8 , 1 9 ; l y X X 67,19) a n d is c i t e d a n d i n t e r p r e t e d in
t h e light of
N T salvation
is t y p i c a l m i d r a s h i c exegesis. as a Scriptural c i t a t i o n .
history.
T h i s , as
we h a v e already
Ivike R m 10,6 ff. this t e x t is n o t
seen
introduced
T h e i n t r o d u c t o r y f o r m u l a h e r e is did Myei
'therefore it s a y s ' , t h e s u b j e c t of t h e v e r b b e i n g left u n d e f i n e d . f o r m u l a is u s e d in E p h
5,14 t o i n t r o d u c e w h a t
...,
T h e same
a p p e a r s t o b e an e a r l y
baptismal h y m n . T h e r e c a n b e s c a r c e l y a n y d o u b t t h a t P a u l refers t o 6 7 ( 6 8 ) , 1 9 , w h e r e , h o w e v e r , b o t h t h e H T a n d E X X p r e s e n t a t e x t s l i g h t l y different f r o m t h a t of P a u l .
The E X X ,
which
renders
the
HT
faithfully,
has
dveprjg sig
Stpog, rixfiaXdixevaaQ alxixaXmaiav eXafieg dofiara iv dv&QcoTto) (^^^). P a u l , t h e n a p a r t f r o m c h a n g i n g t h e tenses as r e q u i r e d , h a s edcoxev do/iara roig dv&Qmnoig instead of t h e E X X ' s eXa^eg do/iara iv dv&edbnfo. P a u l h e r e h a s t h e same reading of t h e verse as t h a t w e find in t h e T g t o t h e p a s s a g e ('*). nera r ' p l ' ? Nnp'rO
You
ascended
the
firmament.
Prophet
Moses, Nn'3tt^ NnOlC'
.
NnniN 'aana Nne'?N
y o u l e a r n e d t h e w o r d s of t h e E a w
'33^ f3nO pn*7
you gave them as gifts to the sons of man.
(83a) T h e variants t o not
you took captivity captive
Knarr
Ps
67,19 in the
critical editions of
the
L X X do
affect the important words eXa^Eg doimra (iv av&Qu)7i(o). Only one edition
(Sepiuaginta
Soc. Scient.
Gottingensis,
auctoritate edidit A . R A H L F S ,
X .
Psalmi
cum odis, Gottingen 1931) notes the reading of B o . , Sa. 4a R ( s ) , which are, h o w ever, influenced b y E p h 4,8. (")
W e give the text of the London Polyglot.
Early commentators d o
not appear to have noticed this targumic paraphrase and its bearing on the text of E p h . J. C . W O L F has a detailed discussion on the N T passage and its relation to rabbinic sources but makes no mention of Tg Ps (cf. Curae philologicae pp.
85-91).
WETSTEIN,
Novum
Testamentum
graecum
II,
...
Amsterdam 1752,
pp. 2 4 8 f. in E p h 4,8 cites T J I I D t 3 2 , 4 : " . . D i x i t Moses propheta, cum ascenderet in altum Ps 6 8 , 1 9 " but does not know of the T g to the verse, it appears. The targumic rendering is given b y Str.-B I I I ,
p. 5 9 6 t o E p h . 4.8 and is now
generally referred t o in commentaries on the passage. J. rabbinique...
BONSIRVEN
(Exdgise
p. 308) believes Paul, the preacher, has changed the t e x t t o get
Moses,
80
Jannes
and Jambres
in the Targums
and in St
Paul
T h o u g h P s 6 7 (68) is p r o b a b l y t h e m o s t difficult p s a l m of t h e entire Psalter (^s), t h e t e x t presents n o g r e a t difficulty t o t h e T a r g u m i s t .
He
s i m p l y refers v . 19 t o M o s e s ' a s c e n t t o h e a v e n t o learn t h e L a w a n d t e a c h it t o t h e son<3 of m e n .
T h e m i d r a s h i c rendering of this verse is in line w i t h
t h e T g t o t h e entire P s a l m w h i c h s p e a k s of t h e g i v i n g of t h e L a w o n Sinai. T h e p r e s e n t verse s p e a k s of ' gifts ' a n d this p r o b a b l y led t h e T a r g u m i s t t o see a reference in it t o t h e gift par excellence, t h e L a w of
Moses.
He
h a s read t h e difficult expression Thou didst receive gifts among men (finp^ m i n O ) in c o n s e q u e n c e as referring t o t h e distribution of gifts t o m e n . B y a s i m p l e t r a n s p o s i t i o n of t h e radicals, PIp^ is t a k e n as p ^ n " t o d i s t r i b u t e " . T h i s is sufficient e x p l a n a t i o n of t h e t a r g u m i c p a r a p h r a s e ; there is n o n e e d t o p o s t u l a t e a H e b r e w original different f r o m t h a t of t h e M T .
W e may
c o m p a r e this e x e g e t i c a l m e t h o d w i t h t h e Midrash-pesher of Q u m r a n in w h i c h " t h e i n t e r p r e t a t i o n o r e x p o s i t i o n is i n c o r p o r a t e d i n t o t h e b o d y of t h e t e x t itself, t h e r e b y d e t e r m i n i n g its t e x t u a l f o r m " {^).
Ex. R. 2 8 t o E x
19,3 cites o u r verse a c c o r d i n g t o t h e M T b u t u n d e r s t a n d s it of M o s e s ' ascent t o h e a v e n t o g e t t h e L a w , j u s t as t h e T g d o e s ( " ) .
T h e o n l y version t h a t
h a s t h e s a m e read ing as t h e T g t o this verse is t h e Peshitta w h i c h is possibly d e p e n d e n t either o n t h e T g or E p h 4,8. I t is a r e a s o n a b l e inference t h a t this u n d e r s t a n d i n g of P s 6 8 , 1 9 w h i c h w e find in t h e T g E p h 4,8 (2'a).
was known
A s in R m
to
St
P a u l or t o t h e tradition b e h i n d
10,6-8 P a u l applies t h e t e x t t o t h e A s c e n s i o n
the sense he wishes from it.
H e considers Paul's use of the O T text as "typologie
forcee et poussant jusqu'a I'extreme limite la loi du g e n r e " . (25) " X e s t o
criticamente
mal conservato,
apparente
incoerenza
nel
seguito
dei pensieri, stilo vago e allusivo pur rilevante grandiosita di concezione, sono i caratteri che distinguono il salmo presente e ne fanno il piu difficile di tutto il Salterio.",
G.
Libro
CASTELLINO,
dei
Salmi
(La Sacra Bibbia,
Garofalo),
Turin
1955, p. 4 8 1 . (2»)
E.
E.
(2') Str.-B.
ELWS,
O. C. p.
141.
I l l , p. 5 9 6 summarizes
Ps 6 8 , 1 9 as follows:
the evidence
of rabbinic literature
on
" D i e altrabbinische Literatur hat Ps 68,19 durchgangig auf
Mose gedeutet, wie er zur H o h e emporstieg, um die Tora in Empfang zu nehmen. Unter den betreffenden
Stellen
" d u hast Gaben empfangen" gegeben";
findet
sich eine [ i . e . T g 6 8 , 1 9 ] , die die
genau so wie der Apostel deutet =
zwei andre Stellen [ i . e . A R N 2(2a) and Midr
klaren die W o r t e :
68 § 11 [160a)] er-
" d u hast Gaben unter den Menschen empfangen"
Gaben fiir die Menschen e m p f a n g e n " , sie k o m m e n
Ps
Worte:
" d u hast Gaben =
"du
hast
namlich um sie den Menschen zu geben,
also dem Sinne nach ebenfalls
auf
die
Umdeutung
beim
Apostel
hinaus". (27a) w . B A C K E R {JE
12 [1907] 62) dates our present T g Pss to the 4th-5th
centuries, but before the Pall of R o m e in 4 7 6 A . D . since R o m e and Constantinople
Eph 4,8 and Tg Ps 67{68),19
81
of Christ, t h e n e w M o s e s , w h o , a t his A s c e n s i o n , b e s t o w e d o n his C h u r c h all t h o s e gifts t h a t
are n e c e s s a r y
f o r t h e life
t e x t is a v e r y c l o s e parallel t o R m
of t h e N e w Israel.
The
10,6-8 b o t h in its l i t e r a r y f o r m a n d
its d o c t r i n a l c o n t e n t . B o t h a c t u a l i z e t h e O T t e x t s in like m a n n e r , a p p l y ing w h a t t h e T g s s a y of t h e t y p e s t o t h e N T P r o t o t j r p e .
T h e parallelism
is closer still if w e t a k e t h e ' d e s c e n t i n t o t h e l o w e r p a r t s of t h e e a r t h ' t o refer, n o t t o t h e I n c a r n a t i o n , n o r t o C h r i s t ' s
descent into Hell, b u t t o
Christ's d e s c e n t i n t o t h e e a r t h a t d e a t h i^).
are supposed as the two capitals of the Empire in T g Ps 108,12. T h i s argument is, however, rejected b y G. D A Y M A N , Grammatik^, article of
B A E T H G E N in JfPT
8
(1882)
p. 3 4 , n. 2 w h o refers t o an S . B I A L O B L O C K I (EJ
4 4 7 ; 4 5 5 ff.
vol.
4,
n. d., b u t c. 1931, col. 579) believes that the language of the T g points t o a later date than this.
T h e date of the final redaction does n o t affect the age of the
traditions it contains, of course.
I n any case it is probable that T g Pss is in part
a very old, and possibly pre-Christian, tament Text and Versions,
A . R O B E R T S (The Old Tes-
rendering.
Cardiff 1951, p. 209) has noted that some verses have
conflate readings and says that there are reasons for concluding that an original Tg t o Pss was later corrected and brought into line with t h e M T .
I n Ps 9 7 , 1 1 ,
e. g., he finds a conflate text, one reading agreeing with the L X X and Peshitta, the other with M T . Our verse, then, m a y represent a genuine pre-Christian T g to Ps 68,19. (28) T h e general view of commentators is that 'the descent' of E p h 4,9 refers either t o the Incarnation or t o Christ's descent into Hell (cf. BtJCHSEi,, in TWNT,
"katoteros"
3 [1938], p. 6 4 1 ) . B u c H S E i , , a.c. p p . 641 f. has given strong reasons
that show 'the descent into the lower parts of the earth' (Eph 4,9) really refers to the descent into the grave at death. b y J. C. S C H N E I D E R (TWNT
T h e strength of his arguments is accepted
'meros' 4 [1942], p. 6 0 2 , n. 21) who explicitly abandons
his earlier view, expressed in the same work ('katabaind'
in TWNT
1 [1933],
p. 520) where he took it t o refer t o the Incarnation. S . L Y O N N E T , a. C. p. 5 0 5 ; Quaestiones...
p. 106, accepts
the interpretation
multo probabilior esse . . . v i d e t u r " .
of B u C H S E i ,
as that
"quae
T h e reasons that weigh in favour of this
view are the strict parallelism of 4 , 1 9 with 1,20 and the insistance of this Epistle on the Death of Christ (1,20; 2,16, 5,2.25) which is connected with his Resurrection (1,20-23; 2,5) and not with his Incarnation or Descent into Hell. 2,5 f. notes how God has raised us from the dead with Christ and made us sit with him in the heavenly places. this view.
T h e h y m n of 5,14 — unnoticed b y BUCHSEIY — also
I t says t o Christians:
" A w a k e , O sleeper, and arise from
and Christ shall give y o u l i g h t " .
This is probably
an early baptismal
and is introduced b y 6d Myet, the same plirase that introduced 4,8.
favours
the dead, hymn
I t is quite
possible that 4,8 is also portion of an early h y m n rather than a direct citation from, or reference t o , Ps 68(67), 19. part of the same hymn.
Both 4,8 and 5,14 m a y well have formed
Moses,
82
II.
Jannes
and Jambres
in the Targums
and in St Paul
Jannes and J a m b r e s : 2 T m 3,8 f. and T J I E x 7,11; 1,15 (»)
W e h a v e seen i n t h e p r e c e d i n g a r t i c l e h o w in R m 1 0 , 6 - 8 P a u l
appears
t o b e d e p e n d e n t o n a P T p a r a p h r a s e t h a t referred D t 3 0 , 1 0 - 1 2 t o M o s e s . T h i s P T p a r a p h r a s e is n o t f o u n d in T J I o f t e x t s differs f r o m t h a t o f T J I I
w h o s e p a r a p h r a s e of a n u m b e r
a n d N . T J I D t 3 0 , 1 2 - 1 4 m a y still b e
a t r u e r e p r e s e n t a t i v e of t h e P T as k n o w n in N T t i m e s . PT
was never
now
come to
which
fixed
and
consider
variant paraphrases m a y
a text
appears t o b e an
of T J I , n o t f o u n d
old
a n d pre-Christian
be
T h e t e x t of t h e equally old.
in a n y o t h e r P T o n e as
the
We text,
tradition
it
(2») Bibliography: On the occurrence of the names in Jewish writings cf. J . B u x T O R F , Lexicon
chaldaicum, talmudicum
ed.
B . F I S C H E R , Leipzig
pp.
337 f.;
WTM,
et rabbinicum,
1875, p p . 4 8 1 - 8 3 ; J . L E V Y ,
Basle 1639, p p . 9 4 5 f.;
WT, Leipzig 1881, s. v. D ' V ,
Berlin 1924, 5 . v. '
Vindobona 1926, vol. I V , p p . 116 f. M . J A S T R O W ,
of the
Targumim...
s. vv. ' J n i ' , D^r, DnD». The earlier texts referring t o Jannes and Jambres are given in E . S C H U R E R , GJV'', iii (1909), p p . 4 0 3 - 0 5 ; English translation of 2nd ed. HJP, II,
b y P . CHRISTIE,
iii, p p . 149-51; the most complete list of the texts on Jannes and Jambres is
that of R . B L O C H in " Q u e l q u e s aspects de la figure de Moise dans la litterature rabbinique" in Moise
I'homme del'alliance
n. 2 1 , p p . 105 f. = The Legends
T h e y are also t o be found in L . G I N Z B E R G ,
CS 8 (1954) 2 2 3 f.
of the Jews;
see vol. 7,
Philadelphia 1935, I n d e x s. v. Jannes and Jambres; and in H . S t . J. T H A C K E R A Y , The Relation of St. Paul to Contemporary 22.
Jewish
Thought,
London 1900, p p . 2 1 5 -
See also S t r . - B . I l l , p p . 660-64 t o 2 T m 3,8; C. S C H O E T T G E N , Horae hebraicae
et talmudicae in universum WETSTEIN,
Novum
Novum
Testamentum,
Testamentum,
See also the general articles Fuller)
2
(1893),
1524;
Dresden 1848, to 2 T m 3,8; J.
in 2 T m 3 , 8 , v o l . I I , Amsterdam 1753, p. 3 6 2 . on Jannes
(C. H O L E ) ;
HDB
2
and Jambres (1899),
5 4 8 f.
in DB (Smith and (J.
T.
MARSHALL);
H a u c k ' s Realenzyclopddie
fiir protestantische Theologie 8 (1900), 587 f. (v. O R E L L I ) ;
Cheyne and Black's EB
2 (1901), 3 2 2 7 - 2 9 (I. A B R A H A M S ) ; DB 3 (1903), 1119-21
(VIGOUROUX);
UJE
JE
7 ( 1 9 0 7 ) . 71 ( K . K O H L E R ) ;
M A R S H A L L ) ; " J a n n e s " PaulyW col.
EJ
8 (1931), 8 7 3 - 7 5 (J. G U T . M A N N ) ;
6 (1942), 37 f.; " J a n n e s and Jambres, Book of" HDB 2 (1899), 5 4 9 ; (J. T . 9 (1916), 6 9 3 - 9 5 ; ( G A N S C H I N I E T Z ) ; " J a m b r e s " ibid.
681 ( G A N S C H I N I E T Z ) ; L . E . I S E L I N , " Z w e i Bemerkungen zu Schtirer's 'Geschich-
te des Jiidischen Volkes i m Zeitalter Jesu Christi'. Schiirer I I , 689-691 " lambrSs"
TWNT
Zeit. f. wiss.
Theological
3 (1938), p p . 192 1 ; O E P K E , "krypto"
C. S P I C Q O . P . , Les ipitres pastorales pp. 1895,
I . Jannes und Jambres (vgl.
(1894) 3 2 1 - 2 6 ; O D E B E R G TWNT
"Iannis,
3 (1938), p p . 990 f.;
(fitudes Bibliques), Paris 1947, t o 2 T m 3,8,
3 7 0 - 7 2 ; R E I N A C H , Textes d'auteurs grecs et romains
relatifs au judaisme,
p . 174. See also the earlier works, Z E T N G R A V , Dissertatio
Paris
de Janne et Jambre,
Strasbourg 1669, and the monographs bearing the same Latin title b y G . G R O T , Copenhagen 1 7 0 7 ; J. G. M I C H A E L I S , Halle 1747.
Jannes
and Jambres:
contains
is t h a t
T J I (to E x N T text.
2 Tm
3,8f.
and TJI
precisely f o u n d
in
7,11) is, in f a c t , t h e
Ex
2
7,11;
Tm
only
1,15
3,8 f.
83
This
paraphrase
of
e x a c t parallel w e h a v e t o this
T o bring o u t t h e i m p o r t a n c e of this P T t e x t w e shall first of
all consider t h e t e x t a n d exegesis of 2 T m 3,8. this is e x a c t l y paralleled b y T J I E x 7,11.
W e shall t h e n see h o w
W e will g o on f r o m
there
t o s h o w h o w n o other J e w i s h t e x t c o n t a i n s s u c h a precise parallel t o 2 T m a n d shall c o n c l u d e b y s h o w i n g t h a t t h e t e x t of T J I E x 7,11 is n o i n t e r p o lation b u t is, on t h e c o n t r a r y , an o l d pre-Christian p o r t i o n of t h e P T , w h o s e t r a d i t i o n , if n o t t h e v e r y t e x t of t h e P T as f o u n d in T J I , w a s k n o w n t o Paul and used b y h i m in 2 T m 3,8 f. 1. Text and exegesis of 2 Tm 3,8 f: W r i t i n g t o T i m o t h y , his disciple and b i s h o p of E p h e s u s , St Paul r e m i n d s h i m t h a t masters of evil life a n d false teaching are t o arise in t h e " l a s t d a y s " (2 T m 3,1-9).
These
are men " h o l d i n g t h e f o r m of religion b u t d e n y i n g t h e p o w e r of i t " (3,5). Their efforts shall b e in v a i n . I n 3,8 f. w e r e a d : A s J a n n e s a n d J a m b r e s o p p o s e d M o s e s ('lawrjQ xal 'laf^^Q'Pjg dvrdarrjaav Moyoaei) (^'a) s o
shall these p e o p l e
also
oppose
the
t r u t h , m e n of c o r r u p t m i n d a n d c o u n t e r f e i t faith, (9) b u t t h e y shall n o t g e t v e r y
far, for their f o l l y will b e plain
to
all as
w a s t h a t of these ( t w o m e n ) . N o m e n t i o n is m a d e of J a n n e s or J a m b r e s in t h e O T . P a u l is e v i d e n t l y d e p e n d e n t on s o m e e x t r a biblical t r a d i t i o n .
W e can g a t h e r f r o m 2 T m 3,8.
t h a t this tradition m e n t i o n e d a pair b y t h e n a m e s of J a n n e s a n d J a m b r e s w h o resisted Moses on s o m e occasion or o t h e r a n d w e r e p u b h c l y d i s c o m f i t e d in their o p p o s i t i o n . 'Avreaxrjaav, t h e aorist, implies t h a t t h e
opposition
he has in m i n d refers t o a particular a c t i o n , n o t t o a c o n t i n u o u s s t a t e . T h e tradition u s e d b y P a u l m o s t p r o b a b l y refers t o M o s e s ' a c t i v i t y in E g y p t o r during t h e desert w a n d e r i n g s .
When we come to
determine
t h e biblical t e x t w i t h w h i c h it is c o n n e c t e d w e n a t u r a l l y t u r n t o E x 7,10-12.
(29a) Xhe two 9th cent, codices G (also sigled G 3 and GP) and V (also sigled and PP) read
Majufigrji; instead
of lafi^grj;.
codices cannot be taken as the original one.
T h e reading of these t w o sister
I t runs counter to the entire tradi-
tion of the Greek text and its origin can easily be explained. tion were copied in the W e s t b y Western scribes.
The codices in ques-
A n d in the tradition of the Latin
Church Jannes' brother is called ^'Vfarabres, not / a m b r e s .
This Latin form of
the name is very probably dependent on the Palestinian, in which the form is Mamre. M.
On the codices G and P and the family
METZGER,
The Text of the New Testament,
t o which they belong, cf.
Oxford 1964, pp. 51 f.
B.
Moses,
84
Jannes
and Jambres
in the Targums
and in St
Paul
T h e c o n t e x t narrates h o w Y a h w e h c o m m a n d e d Moses t h a t he a n d A a r o n g o t o P h a r a o h a n d tell h i m t o let Israel g o
free
from
Eg3T)t (7,1 ff.).
W h e n P h a r a o h asks for a miracle Moses is t o tell A a r o n t o cast d o w n his r o d a n d it will b e c o m e a s e r p e n t (7,8-10).
T h e biblical t e x t c o n t i n u e s :
S o Moses a n d A a r o n w e n t t o P h a r a o h a n d did as t h e E o r d c o m m a n d e d ; A a r o n c a s t d o w n his r o d b e f o r e P h a r a o h a n d his servants,
and
it b e c a m e
a serpent.
(11) T h e n
Pharaoh sum-
m o n e d t h e wise m e n a n d t h e sorcerers; a n d t h e y also, t h e m a g i cians of E g 3 ^ t , d i d t h e s a m e b y their secret arts. (12) F o r e v e r y m a n c a s t d o w n his r o d , a n d t h e y b e c a m e serpents.
But Aaron's
r o d s w a l l o w e d u p their r o d s . If w e i d e n t i f y t h e m a g i c i a n s of E g y p t w i t h J a n n e s a n d J a m b r e s w e h a v e all t h e e l e m e n t s of t h e t r a d i t i o n m e n t i o n e d in 2 T m 3,8 f.
The
p a i r resisted Moses o n a particular o c c a s i o n a n d their f o l l y , i. e. t h e futili t y of their o p p o s i t i o n , w a s m a d e clear t o all t h e b y s t a n d e r s when A a r o n ' s staff s w a l l o w e d u p t h o s e of t h e m a g i c i a n s .
If n o m e n t i o n is m a d e of
A a r o n in 2 T m this is b e c a u s e in E x c h . 7 t h e test is really against Moses. A a r o n p l a y s a s e c o n d a r y role. 2. Jannes
and Jambres
in TJI
Ex
7,11 / . : N o w , T J I
E x 7,11 f. in p r e c i s e l y t h e s a m e m a n n e r as 2 T m .
paraphrases
I n f a c t , t h e o n l y passage
i n all J e w i s h literature t h a t offers a t r u e parallel t o 2 T m 3,8 f. is T J I E x 7,11 f.
Ex 7,11 / . do we find the forms of the names as
Only in TJI
given in 2 Tm together with the tradition to which this NT
To
text refers.
m a k e this p o i n t clear w e shall first e x a m i n e t h e paraphrase of T J I a n d t h e n c o m p a r e it w i t h w h a t w e learn of t h e t w o m a g i c i a n s in pre-Christian a n d later J e w i s h t r a d i t i o n . W e possess t h e P T rendering of E x 7,11 f. in T J I a n d N . a Uteral rendering a n d is of n o i m p o r t a n c e f o r o u r p u r p o s e . r e n d e r T J I (*°)
to
Ex
7,11 f.
a n d s h o w its a d d i t i o n a l
N gives We
here
paraphrases
in
itahcs.
( 8 ° ) T h e Aramaic text, with Latin version, can be seen in W A L T O N , Polyglotta,
vol. I V , London 1657, p. 133.
m a y be seen in M . G I N S B U R G E R , Pseudo-Jonathan zum
Pentateuch),
BerUn
1903, p.
108.
Biblia
The Aramaic text of the London M S The
(Thargum
texts
Jonathan
are identical.
ben UsiSl
An
English
rendering m a y be seen in J. W . E T H E R I D G E , The Targums of Onkelos and Jonathan ben Uzziel on the Pentateuch,
London 1862, p. 4 6 1 . W e have checked the Aramaic
t e x t printed here against the London M S , ff. 64b-65a.
Jamnes and Jambres:
2 Tm 3,8f. and TJI Ex 7,11; 1,15
nrie nn*? Nnpl N^C^in"?! N'O'Sn"? Onaon T 3 ' p:'n •nn'? nnn D'llfODI pi£?"in • piD'n pn'ODip •^VVhl
85
A n d P h a r a o h also called t h e wise m e n a n d sorcerers, a n d t h e y also, jannes
and Jambres,
t h e sorcerers w h o w e r e in E g y p t , d i d likewise w i t h their magic charms.
nntSintt>:'Npp'^BI
12 A n d e v e r y m a n t h r e w d o w n h i s
paain'? pirn
13'SnnN T |01 fOD 'ina*?
staff a n d t h e y b e c a m e basihsks, flwd!
immediately they were
changed to become as they were
N'Tl'tt'
NIBin
«f first a n d t h e staff of
n' pnXT
A a r o n s w a l l o w e d u p their
. pnntjin
staffs.
H e r e w e h a v e a p e r f e c t parallel t o 2 T m 3,8 f. is identical in b o t h writings.
T h e f o r m of t h e n a m e s
T J I b r i n g s o u t t h e futility of t h e m a g i c
of Jannes a n d J a m b r e s b y n o t i n g t h a t their staffs w e r e i m m e d i a t e l y c h a n g ed b a c k t o their original f o r m after t h e y h a d a t t e m p t e d t o o p p o s e t h e representative of t h e T r u e G o d . T h e i r f o l l y w a s t h u s a p p a r e n t t o all. T h i s t e x t of T J I is all t h e m o r e i m p o r t a n t in t h a t o n l y here i n all Jewish literature d o w e find these m a g i c i a n s b e a r t h e n a m e s J a n n e s a n d J a m b r e s , t h e f o r m used b y Paul.
A n d this despite t h e f a c t t h a t m e n t i o n of
s u c h a pair of m a g i c i a n s , o r of o n e o f t h e m , is k n o w n in J e w i s h t r a d i t i o n f r o m pre-Christian
down
t o present-day times.
T h e close relation of
T J I E x 7,11 f. t o 2 T m 3,8 f. b e c o m e s still clearer w h e n w e see t h a t o n l y in T J I d o w e find stress laid o n t h e powerlessness o f these m a g i c i a n s w h e n t h e y w o r k e d their m a g i c arts b e f o r e Moses a n d P h a r a o h o n t h e o c c a s i o n of M o s e s ' visit r e c o u n t e d in E x c h . 7.
T o m a k e this p o i n t clear w e shall
n o w t a k e t h e t e x t s w h e r e m e n t i o n of this pair, o r t h e f o r m e r of t h e m , is m a d e . 3. Johana and his brother in the Damascus Document {1st cent. B.C.) ("): I n t h e e x h o r t a t i o n w i t h w h i c h t h e D a m a s c u s D o c u m e n t c o m m e n c e s (coll
(81) This fragment of the Damascus Document was found in the Cairo and was published b y S. S C H E C H T E R in " F r a g m e n t s of a Zadokite W o r k " ments of Jewish Sectaries V o l . I, Cambridge 1910; for our text see p p . MSS of D D were also found among the D S S and pubhshed b y M . B A H A E T ,
Geniza [Docu5,17 f.) "Frag-
Moses,
86
Jannes
and Jambres
in the Targums
and in St
Paul
I - X I V ) t h e a u t h o r r e c o u n t s h o w , w h i l e t h e m a j o r i t y in Israel w e n t astray, a r e m n a n t a l w a y s r e m a i n e d faithful.
T h e faithful are r e w a r d e d while t h e
w i c k e d are p u n i s h e d . F o r (already) in a n c i e n t t i m e s G o d visited their deeds a n d his a n g e r w a s k i n d l e d against their w o r k s ; for it is a people of no discernment (Is 2 7 , 1 1 ) , it is a nation devoid of counsel inasmuch as there is no discernment in them ( D t 3 2 , 2 8 ) . F o r in a n c i e n t t i m e s , Moses a n d A a r o n arose b y t h e h a n d of t h e P r i n c e of L i g h t s a n d Satan in his c u n n i n g raised u p Johana and his brother (liTPIN T\^^ t^ilT) w h e n Israel was s a v e d for t h e first t i m e .
( D D , 5,17-19).
T h e i d e a in D D 5,17-19 seems t o b e t h a t at t h e E x o d u s G o d p e r m i t t e d J o h a n a a n d his b r o t h e r t o arise against Israel in p u n i s h m e n t of t h e sins of his p e o p l e .
" J o h a n a a n d his b r o t h e r " are, of course, t h e pair
J a n n e s a n d J a m b r e s w e find in 2 T m a n d T J I .
This shows that the
t r a d i t i o n w e h a v e in these t e x t s is an o l d J e w i s h o n e .
I t is clear t h a t
2 T m a n d T J I are in a different t r a d i t i o n f r o m t h a t preserved in D D . T h e D a m a s c u s D o c u m e n t l e a v e s t h e b r o t h e r of J o h a n a u n n a m e d in 2 T m an
TJI
h e is called J a m b r e s .
Then
while
a g a i n , t h e f o r m of
the
n a m e — J o h a n a C^) — w h i c h w e find in D D differs f r o m t h a t of 2 T m and TJI.
W e m a y r e g a r d J a n n e s as t h e Grecized of t h e Semitic J o h a n a .
W e d o n o t k n o w t o w h a t o p p o s i t i o n o n t h e p a r t of J o h a n a a n d his b r o t h e r D D refers.
I t m a y b e a g e n e r a l o n e a n d w o u l d then b e in t h e spirit of
t h e B o o k of J u b i l e e s in w h i c h Israel's release f r o m E g y p t is o p p o s e d b y M a s t e m a w h o a c t s as t h e accuser of t h e chosen p e o p l e b e f o r e G o d ( ' ' ) . ments du Document de D a m a s " , RB 6 3 (1956) 5 1 3 - 2 3 =
DJD
3 (1962), p. 132.
T h e fragment bearing the names of " Johana and his brother" is mutilated in this section and is supplied from the Geniza fragment b y the editor. (Ten
Years.
7 5 - 5 0 B.C.
J. T. MrtiK
. . p. 58) dates the earliest Qumran M S of D D (i. e. 4 QD*) between After the Qumran finds C. R A B I N republished the Cairo fragments
in The Zadokite
Documents,
Oxford 1954; 2nd rev. ed., Oxford
1958.
Our text
is found on pp. 2 0 f. of both editions. (82) I t is unfortunate in. DJD ed.,
DD
is rendered " J a n n e s "
3 (1962) 130 and b y G. V K R M R S in Les Manuscrits
that Sin* of
du desert de Juda, 2nd
Paris 1954, p. 165; The DSS
this text
in English,
p.
of 102.
R . H . C H A R L E S is more
faithful t o the original, rendering as " J o c h a n n e h " in CAP,
I I , p. 811.
So is
M . B A H I L E T in the preliminary publication in RB a. c. p. 517, where he renders as " Y o h a n e " .
" J o h a n a " which we adopt seems a better vocalization; it is that
followed for the cognate Kim' b y J A S T R O W
(Dictionary
of the Talmud
s. v., p. 568), and authors in general. (88) Cf., e. g. Jub. 4 8 , 2 . 9 ; C H A R L E S , Apoc.
and Pseud.
I I , pp. 78 f.
Babli. . .,
Jannes and Jambres:
2 Tm 3,8f.
and TJI
Ex
T h e t e x t of D D 5,17-19 s h o w s t h a t in pre-Christian
tradition
which
7,11;
1.15
87
it w e are in t h e p r e s e n c e of a
differs f r o m
that which
we
find
in
2
T m 3,8 f. a n d T J I E x 7,11 f. 4. P w N Y T H E E E D E R ,
Nat.
Htst.
30,1,11
{1st
The
cent. A.D.):
ma-
gician J a n n e s , m e n t i o n e d in t h e t e x t of D D , m u s t h a v e b e e n well k n o w n during t h e 1st c e n t . A . D . as P E I N Y t h e E l d e r c o n s i d e r s h i m as o n e of
f o u n d e r s of J e w i s h m a g i c .
the
I n Nat. Hist. 30,1,11 h e writes ( " ) :
E s t et alia m a g i c e s f a c t i o a M o s e et l a n n e
et l o t a p e ( " )
a c l u d a e i s p e n d e n s , sed multis millibus annis p o s t Z o r o a s t r e n . T h i s t e x t s h o w s t h e s a m e f o r m of t h e n a m e , i. e. J a n n e s , t h a t w e in 2 T m a n d T J I .
find
N o m e n t i o n , h o w e v e r , is m a d e of J a m b r e s , t h e u n -
n a m e d b r o t h e r of J a n n e s in D D . A p a r t f r o m s h o w i n g t h a t t h e G r e c i z e d f o r m of t h e n a m e w a s c u r r e n t , t h e t e x t is n o parallel t o 2 T m . 5. A P U E E I U S ,
Apologia
ch. 90
T h e s a m e is t r u e of
{2nd cent. A.D.):
t h e f o l l o w i n g t e x t of A P U L E I U S in his w o r k De Apologia
ch.
(or De
Magia)
90 ( " ) : E g o ille sim C a r m e n d a s v e l D o m i g e r o n v e l hie M o s e s v e l l o h a n n e s vel A p o l l o b e x vel ipse D a r d a n u s vel q u i c u m q u e alius p o s t Z o r o a s t r e n e t H o s t a n e n inter m a g o s c e l e b r a t u s est. T h i s t e x t s h o w s t h a t t h e v a r i a n t f o r m of t h e n a m e J o h a n n e s ('')
c o r r e s p o n d i n g t o J o h a n a of D D —
(")
Ed. A. E R N O U T ,
Pline
—
w a s also c u r r e n t o u t s i d e Palestine.
I'Ancien,
Histoire
naturelle,
livre XXX,
ed. "I^es
Belles Lettres", Paris 1963, p. 27. (86)
V. I. lamne.
('«)
V. I. Lotape.
(")
E d . R . H E L M in Bibliotheca
Scriptorum
Grecorum
et Romanorum
neriana. Leipzig 1905, p. 100; and ed. P. V A L E T T E in " Les Belles L e t t r e s " , 1924, p. 107. GJV*.
Ill,
1909, p. 403.
For a study of this work of A P U L E I U S see A . A B T , " D i e
der Schrift de M a g i a " , in Religionsgeschichtliche
arbeiten. Band I V , Heft 2 (1908) 1-271
(75-345).
Beitrage zur
Versuche
und
Vor-
On J(oh)annes see p. 249 (323).
('*) Some editors (cf. ed. " L e s Belles L e t t r e s " , p. Jannes, the form of the name in P L I N Y . "Jannes",
Paris
Other editions have variant forms of the names; cf. E . S C H U R E R ,
Apologie von des Apuleius von Madaura und die antike Zauberei. Erlauterung
Teub-
106) correct Johannes to
GANSCHINIETZ
{PaulyW,
vol. 9, s. v.
col. 694) has shown that this emendation is not necessary since the
confusion of the two forms of the name is early attested. to Mni of D D
while Jannes is that of
TJI.
Johannes
corresponds
Moses,
88
Jannes
and Jambres
in the Targums
and in St Paul
Other-wise t h e t r a d i t i o n preserved b y A P U L E I U S offers n o greater parallel t o 2 T m t h a n t h a t of
PEINY.
6. A text of N U M E N I U S {2nd cent. A. D.): T h e n e x t t e x t o n J a n n e s a n d J a m b r e s w h i c h w e are t o c o n s i d e r is o n e f r o m t h e n e o - P y t h a g o r i a n p h i l o s o p h e r N U M E N I U S c i t e d b y E U S E B I U S in Prepay alio Evangelica 9,8,1. T h i s t e x t s p e a k s o f t h e m a g i c i a n s J a n n e s a n d J a m b r e s {'lavvfjg nal 'lafi^Qfjg) w h o u n d i d t h e calamities w h i c h Moses b r o u g h t o n E g y p t . t h e n a m e s is t h e s a m e as t h a t in 2 T m .
T h e f o r m of
T h e tradition as preserved in
N U M E N I U S is n o t a t r u e parallel t o 2 T m as it insists o n J a n n e s a n d J a m b r e s u n d o i n g t h e w o r k s of Moses whereas P a u l stresses t h e i m p o t e n c e of t h o s e m a g i c i a n s : i t is q u i t e p o s s i b l e t h a t E U S E B I U S h a s inserted t h e then current f o r m o f t h e m a g i c i a n s ' n a m e s , i. e. J a n n e s a n d J a m b r e s , i n t o t h e t e x t o f NUMENIUS.
E v e n if w e t a k e it t h a t h e h a s faithfully r e p r o d u c e d t h e t e x t
of N U M E N I U S it c a n still b e d o u b t e d t h a t preserving
a t r u e pre-Christian t r a d i t i o n .
ities -with o n e f r o m J O S E P H U S w h i c h
this e c c l e c t i c philosopher is H i s t e x t h a s certain similar-
w e are t o consider presently ( " ) .
I t m a y b e t h a t t h e n e o - P j r t h a g o r i a n p h i l o s o p h e r is here d e p e n d e n t o n t h e Je-wish historian.
I t is also possible t h a t h e is dra-wing o n Christian sources
as h e c e r t a i n l y d o e s i n h i s p h i l o s o p h i c a l s y s t e m .
T h e t e x t of N U M E N I U S
runs as f o l l o w s {*"): T h e n h e (i. e. N U M E N I U S ) s a i d : ' W h e n t h e J e w s were cast o u t o f E g y p t there
flourished
certain E g y p t i a n scribes, J a n n e s
a n d J a m b r e s , s e c o n d t o n o n e in t h e j u d g e m e n t of magical m a t t e r s . B o t h w e r e selected b y t h e c o m m o n c o n s e n t o f t h e E g y p t i a n s t o oppose Moses, whose prayers before
G o d were m o s t
powerful.
A n d t h e s e w e r e a b l e t o u n d o a n d render v o i d in t h e sight of all, t h e g r a v e calamities t h a t Moses b r o u g h t u p o n E g y p t ' .
(") sacred
P. 9 5 below.
(")
Ed. K . MRAS,
P G 21,696. in
I n both
texts they are presented as anonymous
Eusebius
In Contra Celsum
G C S , Leipzig
Werke,
in GCS, Berlin
1899, p. 3 2 4 ; P G 11,1112 f.) O R I G E N
1875, p. 173) believes that N U M E N I U S has borrowed Jambres
1954, part I , p. 4 9 4 ;
I V , 51 ( E d . P. K O E T S C H A U , Origenes
mentions Jannes and Jambres. J. P R E U D E N T H A L
recalls
{Alexander
Werke,
that
Polyhistor,
his tradition
vol. I
NUMENIUS Breslau
on Jannes and
from A R T A P A N U S (2nd cent. B.C.) with whom the legend of Jannes and
Jambres would have originated. cf.
Egyptian
scribes.
E. SCHURER,
GJV,
This view does not seem t o have been proved;
I I P (1909) 4 0 4 .
Jannes and Jambres:
2 Tm 3,8f.
7. The Apocryphal
and TJI
Ex
work on Jannes
7,11;
1,15
89
In
and Jambres:
day
ORIGEN'S
(3rd c e n t . A . D.) it w a s a c c e p t e d t h a t 2 T m 3,8 f. w a s d e p e n d e n t o n an Apocryphal M t 23,37
work
ORIGEN
...
on
Jannes
and
Jambres.
In
his
commentary
on
writes ( " ) : item q u o d
Moysi..."
(2 T m
a i t : " S i c u t l a m n e s et M a m b r e s restiterunt 3,8) n o n i n v e n i t u r in publicis libris, sed in
libro secreto qui suprascribitur liber l a m n e s et M a m b r e s . ausi sunt q u i d a m
e p i s t o l a m ad T i m o t h e u m
Unde
repellere quasi h a -
b e n t e m in se t e x t u m alicuius secreti, sed n o n p o t u e r u n t . W e possess o n l y t h e L a t i n version of this w o r k of
ORIGEN'S
a n d this
a c c o u n t s for t h e W e s t e r n f o r m of t h e n a m e s l a m n e s et M a m b r e s . original
Greek
most
probably
carried
the
forms
The
'lavvfig xal 'Ia/j,fiQfjg.
A m o n g t h e apocrjrphal w o r k s r e j e c t e d b y t h e C h u r c h t h e Gelasian d e c r e e includes " L i b e r q u i appellatur Paenitentia
lamme
et Mambre"
w a s p r o b a b l y t h e s a m e w o r k as t h a t m e n t i o n e d b y O R I G E N .
This
(*^).
It must have
c o n t a i n e d s o m e narrative of t h e m a g i c i a n s ' o p p o s i t i o n t o M o s e s , seeing t h a t t h e Christians of
ORIGEN'S
d a y b e l i e v e d 2 T m h a d b o r r o w e d f r o m it.
A p a r t f r o m this w e can s a y n o t h i n g as regards its c o n t e n t s .
W e do not
even k n o w t h e e x a c t n a m e it b o r e as t h a t g i v e n b y t h e Gelasian {Paenitentia Jamme et Mambre) to
ORIGEN
J.
{Liber lamnes
BiDEZ a n d F .
Hellenistic times.
et Mambres
CUMONT
decree
differs f r o m t h a t b y w h i c h it w a s k n o w n [or " l a m b r e s " ? ] )
( " ) t h i n k t h a t this w o r k dates b a c k
S u c h m a y in f a c t h a v e b e e n t h e case.
our disposal scarcely w a r r a n t this c o n c l u s i o n , h o w e v e r .
to
T h e t e x t s at
E v e n if it w e r e
p r o v e d t h a t t h e w o r k existed in N T t i m e s w e w o u l d still remain i g n o r a n t of t h e e x a c t f o r m of t h e l e g e n d it c o n t a i n e d .
I t w o u l d likewise b e i m -
possible t o s a y w h a t f o r m t h e n a m e s of t h e p a i r of m a g i c i a n s h a d .
It
c o u l d h a v e been t h a t of D D : " J o h a n a a n d his b r o t h e r " , or " J a m m e a n d M a m b r e " as w e find in t h e L a t i n version, o r s o m e o t h e r v a r i a n t as w e l l as t h a t w h i c h w e find in Paul. B e c a u s e of t h e uncertainties c o n n e c t e d w i t h
(")
E d . E . K L O S T E R M A N N in Origenes
p. 2 5 0 ; P G 13,1769.
Werke,
vol. I I (GCS), Leipzig
1933,
In his commentary on M t 23,37 O R I G E N writes: " N e c enim
scimus in libris canonizatis historiam de Janne et Mambre resistentibus M o y s i " . (42)
Ed. Von
DOBSCHUTZ
in Texte und Untersuchungen,
3rd series, 8,4 ( 1 9 1 2 ) ,
p. 12; P L 59,163. (42) Les mages hellenises.
Zoroastre,
Ostanes et Hystaspe
grecque, vol. I I , Les Textes, Paris 1938, p. 2 2 , Nr. 14.
d'apres la
tradition
Moses,
90
Jannes
and Jambres
in the Targums
and in St
Paul
this apocr5q)hal w o r k , t h e n , w e c a n n o t s a y t h a t it w a s f r o m it t h a t Paul d r e w t h e t r a d i t i o n w e find in 2 T m . The
AMBROSIASTER,
apocryphal
work:
THEODORETUS
ayQCLCpov
like
believes P a u l is d e p e n d e n t on t h e
ORIGEN,
"Exemplum
hoc
de
apocryphis
est"
(PL
17,521).
(**) prefers t o see d e p e n d e n c e on J e w i s h t r a d i t i o n : ex rfjg
ra>v 'lovdaicov didaaxaXiag. S T
THOMAS
( " ) is of t h e s a m e v i e w :
" I n E x o d o isti m a g i n o n n o m i n a n t u r , sed hie sic, q u o d forte h a b u i t (i. e. S t . Paul) e x a l i q u i b u s v e r b i s l u d a e o r u m " .
T h i s is t h e m o r e p r o b a b l e
v i e w seeing t h a t t r a d i t i o n s o n J a n n e s , if n o t on J a n n e s a n d J a m b r e s , m u s t h a v e b e e n well k n o w n in J u d a i s m of t h e N T p e r i o d . 8. Jannes and Jambres etc. in rabbinical writings (*'): Seeing t h a t t h e t r a d i t i o n o n J a n n e s a n d his c o m p a n i o n has s u c h o l d r o o t s in J u d a i s m o n e w o u l d e x p e c t t o find references t o t h e m in e a r l y rabbinical sources. T h i s , h o w e v e r , is far f r o m b e i n g t h e case.
A p a r t f r o m a casual reference
in t h e T a l m u d [Men 85a) w e h a v e t o a w a i t t h e y o u n g e r m i d r a s h i m , f r o m t h e 9 t h c e n t u r y o n w a r d s , b e f o r e w e find m e n t i o n of these t w o m a g i c i a n s o r of their m a g i c arts.
Even then, they never bear the names Jannes
a n d J a m b r e s w h i c h w e h a v e seen in 2 T m a n d T J I a n d n o g r e a t stress is laid on their a c t i v i t y d u r i n g t h e visit of
Moses a n d A a r o n t o P h a r a o h
n a r r a t e d in E x 7,11 f. w i t h w h i c h w e h a v e seen t h e tradition f o u n d in 2 T m 3,8 f., is p r i n c i p a l l y , if n o t solely, c o n n e c t e d . W e shall first of all c o n s i d e r t h e f o r m of t h e n a m e s of these m a g i c i a n s in J e w i s h sources o u t s i d e t h o s e a l r e a d y s t u d i e d . «:nv;
(") in t h e t e x t of Men
7,12 w e find it as NIDOI ' i n v . sources
(")
are (*«):
DT130V1
I n 2 T m 3,8;
(48) Super Turin (Marietti)
Epistolas
DTjV
I n Men
8 5 a r e p r o d u c e d in Ex.
8 5 a it is
R. 9 t o E x
O t h e r f o r m s of t h e n a m e s in these later ("),
DlsniO'l
Dir
(^o),
DnODI
D';> (").
PG 82,847. S. Pauli
Lectura,
in T m 3,8 Nr. 108; ed. R. C A I O.P.,
1953, vol. I I , p. 288.
(48) A summary of these sources m a y be seen in S t r . - B . I l l , pp. 660-64. tradition takes two forms.
The
According to some texts the brothers become prose-
lytes and accompany Israel during the desert wanderings.
According to another
version they were destroyed with the Egyptians in the R e d Sea when they attempted t o wage war on the Angel of Israel. ( 4 ' ) snea is universally vocalized " M a m r e " , in accord with the M T
vocali-
zation of the homonymous place name, Gn 13,18 etc. (48) For the forms of the names cf. O D E B K R G , a. c. TWNT, (48) T a n h u m a , Ki
Tissa,
3 (1938), p. 193.
19, to E x 3 2 , 1 ; S t r . - B . I l l , p. 663.
(68) Y a l q u t Shimeoni t o E x 5,1, I, § 176 (57 d ) ; S t r . - B . ibid. p. 662 n (81) Chronicle of Moses (Beth ha-Midrash 2 , 5 , 2 2 ) ; S t r . - B . ibid. n. e.
/.
Jannes
and Jambres:
2 Tm 3.8f.
and TJI
7,11:
1.15
91
' 3 m l N"iaa("), l. e. J o n o s a n d J o m b r o s ( " ) , J a n o s a n d J a m b r i n o s C " ) , J a n n e s a n d Mamres ( " ) , M a m r e a n d J o h a n i (^^). T h o s e are all variants of t h e s a m e n a m e s , of c o u r s e , j u s t as J a n n e s is t h e G r e e k f o r m of t h e S e m i t i c J o h a n a .
A s w e h a v e seen,
nowhere
o u t s i d e T J I d o w e find t h e f o r m of t h e n a m e s w h i c h P a u l uses in 2 T m 3,8. E v e n if t h e y were t o b e f o u n d in t h e writings w e h a v e j u s t
mentioned
all these are f r o m s o m e nine centuries later t h a n St. P a u l ' s d a y , t h o u g h t h e traditions t h e y c o n t a i n h a v e m u c h older r o o t s as is a l w a y s t h e case in J u d a i s m . T h e traditions w e find in T a n h u m a (9th c e n t . ) ( " ) , Ex. R. cent .) ('4), Y a l q u t S h i m e o n i (13th ce nt.) (")
(llth-12th
a n d in t h e o t h e r later m i d r a s h i c
writings h a v e v a r i o u s episodes t o narrate f r o m t h e lives of J a n n e s Jambres.
and
T h e pair are at t i m e s called t h e s o n s of B a l a a m a n d g i v e evil
counsel against Israel at t h e c o u r t of P h a r a o h .
W e are interested here
o n l y in their a c t i v i t y o n t h e o c c a s i o n referred t o in E x 7,11 f. little is said on this e p i s o d e in these m i d r a s h i m . Pharaoh mocked
Moses w h e n
he performed
Relatively
Ex. R. 9 n a r r a t e s h o w
t h e miracles r e c o u n t e d
in
E x 7,10 b e f o r e h i m , saj-ing t h a t it w a s senseless t o c o m e a n d w o r k m a g i c in E g y p t , t h e h o m e of m a g i c . t o Spain or fish t o A c c o ? "
" W o u l d a n y o n e " , he s a y s , " t a k e
brine
T h e t e x t c o n t i n u e s t o n a r r a t e h o w t h e little
children of E g y p t a n d , e v e n P h a r a o h ' s w i f e , w o r k t h e s a m e m i r a c l e as Moses.
T h e n it says t h a t " J o h a n i a n d M a m r e ( S I O O l ' 3 m ' ) , t h e sorcerers
of E g y p t , said t o M o s e s : ' W o u l d y o u c a r r y s t r a w t o H a f a r a i m ? ' "
This
expression w a s d o u b t l e s s a p r o v e r b i a l o n e t o d e s c r i b e w a s t e d efforts a n d is in t h e spirit of t h e w o r d s of P h a r a o h f o u n d a little earlier in t h e t e x t of Ex. R. T h e s a m e p r o v e r b i a l w o r d s of J o h a n a a n d M a m r e (NIOOI N 3 m ' ) are also f o u n d in Men 8 5 a , f r o m w h i c h t h e y are c l e a r l y i n t e r p o l a t e d i n t o t h e t e x t of Ex. R. T h e c o n t e x t of Ex. R. has n o t h i n g further t o s a y o n J o h a n i a n d M a m r e a n d s o w e m a y pass o n t o t h e o t h e r t e x t s . Yalqut Reubeni
106d {^) t o E x 32,11 says J o n o s a n d J o m b r o s
be-
c a m e prosel5d;es w h e n t h e y s a w t h e miracles w o r k e d b y M o s e s ( E x 7,11).
(62) Yalqut Reubeni (Ed. Amsterdam 1700), 148 a; S t r . - B . ibid. Cf.
(")
Cf. Z U N Z , O. C. p. 269; H . L . S T R A C K ,
Midrash, (65)
L.
ZUNZ,
GV^,
(")
p.
Introduction
Eng. trans, in Meridian Books, N e w Y o r k H.
li.
STRACK,
O. C,
p. 661 n. a.
247.
p.
to the Talmud
and
1959, p. 2 1 5 .
230.
(6«) This work was compiled b y R. ben H O S C H K E (died 1673).
" T h i s Yalkut,
a collection of kabbalistic commentaries on the Pentateuch, is without scientific v a l u e " , S T R A C K , o.c. Ill,
p. 660, n. h.
p. 2 3 1 .
The text we refer t o can be seen in S t r . - B .
Moses,
92
Jannes
and Jambres
in the Targums
and in St Paul
They then j o u r n e y e d w i t h Israel f r o m E g y p t a n d in T a n h u m a Ki 115b (") t o E x 32,1 w e read t h a t J o n o s a n d J o m b r o s
t h e m a g i c i a n s o f P h a r a o h , (citing E x 7,11) were a m o n g t h e m i x e d t u d e w h o solicited A a r o n t o m a k e t h e g o l d e n calf.
Tissa
(DTllOn D13V), multi-
A s usual, t h e b r o t h e r s
are s h o w n as acting in t h e w o r s t interests of Israel.
Eittle, or n o t h i n g ,
is said o f their a c t i v i t y o n t h e o c c a s i o n of t h e miracle of A a r o n ' s staff, h o w e v e r , in this t e x t o f T a n h u m a n o r in t h e other m a n y t e x t s on t h e t w o magicians collected b y
STRACK-BILLERBECK.
T h e c o n c l u s i o n this s t u d y of J a n n e s a n d J a m b r e s in r a b b i n i c sources leads u s t o is t h a t n o w h e r e in t h e m d o these m a g i c i a n s bear t h e f o r m of t h e n a m e s w h i c h is u s e d in 2 T m 3,8 a n d t h a t , t h o u g h it is s o m e t i m e s m e n t i o n e d , their a c t i v i t y on t h e o c c a s i o n of M o s e s ' a n d A a r o n ' s visit t o P h a r a o n is n o w h e r e stressed.
I t f o l l o w s t h a t , even if w e were t o a d m i t
t h a t these l a t e t r a d i t i o n s existed s u b s t a n t i a l l y as t h e y n o w s t a n d in N T t i m e s , S t P a u l w a s n o t d r a w i n g o n t h e m f o r t h e f o r m of tradition as w e find it in 2 T m 3,8 f. W e t r u s t t h a t this c o m p a r i s o n of t h e tradition of 2 T m 3,8 f. w i t h T J I E x 7,11 f. o n t h e o n e h a n d , a n d w i t h o t h e r possible Jewish sources on t h e o t h e r , h a s m a d e clear h o w c l o s e l y t h e tradition o f T J I is related t o t h a t f o u n d in 2 T m .
T h e relation f r o m t h e p o i n t of v i e w of t h e n a m e s
a n d t h e t r a d i t i o n is s o close, in f a c t , t h a t o n e is n a t u r a l l y l e d t o believe t h a t in 2 T m 3,8 f. P a u l is d e p e n d e n t o n t h e J e w i s h l i t u r g y of his d a y a n d t h a t T J I E x 7,11 f. h a s retained this liturgical paraphrase of N T times.
I t is c e r t a i n l y strange t h a t o n l y in T J I are t h e n a m e s of t h e
t w o m a g i c i a n s identical w i t h t h a t u s e d b y P a u l .
Greek Christian t r a -
dition h a s t h e s a m e f o r m of t h e n a m e s as t h a t of P a u l a n d m a y b e d e p e n d e n t o n 2 T m 3,8 in this. L a t i n Christian tradition follows a v a r i a n t f o r m in reading M a m b r e s w h e r e 2 T m h a s J a m b r e s .
W e h a v e seen (")
h o w this is t h e o l d e s t f o r m of t h e n a m e attested in r a b b i n i c writings, i. e. Men 8 5 a . T h e liturgy would b e a m o s t natural source for Paul on which t o draw from Jewish tradition.
T h e diflaculty p r e s e n t e d here is t h a t T J I is c o n -
sidered t o b e a late w o r k , a n d c o u l d h a r d l y h a v e been available t o P a u l . T h i s v i e w is n o w b e i n g g r a d u a l l y a b a n d o n e d as there a r e strong i n d i c a t i o n s t h a t t h e m i d r a s h i m o f T J I are in m a n y cases v e r y o l d a n d even p r e Christian.
W e shall m e e t o t h e r i n s t a n c e s of s u c h paraphrases in t h e c o u r s e
( " ) Cf. S t r . - B . , ibid. (68) Supra, p. 9 0 .
Jannes and Jambres:
2 Tm 3,8f.
of this dissertation.
and TJI Ex 7,1V, 1,15
93
P a u l himself appears t o b e d e p e n d e n t o n t h e m i d r a s h
of T J I in his allegory o n t h e veil of Moses ( 2 C o r 3 , 1 7 - 4 , 4 ) ( 6 " ) .
TJI
also has a t times closer relations w i t h t h e G o s p e l t e x t s t h a n a n y of t h e other P T representatives s u c h as T J I I o r N while t h e A p o c h a s m a n y relations w i t h t h e P T t e x t of T J I in passages w h e r e T J I differs
from
T J I I a n d N . ('"). A l l this indicates t h a t T J I E x 7 , 1 1 f. preserves a n o l d pre-Christian paraphrase k n o w n t o P a u l .
I t m a y b e o b j e c t e d t h a t this p a s s a g e is a n
interpolation i n t o t h e P T t e x t in T J I .
T J I h a s certain s u c h i n t e r p o l a t i o n s ;
clear e x a m p l e s are t h e reference t o t h e wife a n d d a u g h t e r of M a h o m m e d (Gn 2 1 , 2 1 ) ;
mention
of C o n s t a n t i n o p l e
of t h e M i s h n a h ( E x 2 6 , 9 ) . present instance.
(Nm 24,24)
and t o the six orders
T h i s d o e s n o t a p p e a r t o b e t h e case in t h e
T h e v e r y f o r m of t h e n a m e s — J a n n e s a n d J a m b r e s —
indicates t h a t t h e passage is n o t d e p e n d e n t o n later J u d a i s m .
That T J I
E x 7 , 1 1 f. is n o i n t e r p o l a t i o n s e e m s clear f r o m a n o t h e r t e x t w h e r e J a n n e s a n d J a m b r e s are again m e n t i o n e d in T J I , w h i c h t e x t preserves a v e r y o l d midrash f o u n d in J O S E P H U S a n d o t h e r writers.
W e will n o w treat
of this t e x t . 9 . Jannes and Jambres predict the birth of Moses
( E x 1 , 1 5 ) : E x 1 , 1 5 f.
in t h e biblical t e x t tells h o w P h a r a o h c o m m a n d e d t h e H e b r e w m i d w i v e s t o kill e v e r y H e b r e w m a l e child a t b i r t h b u t t o l e a v e t h e females u n h a r m e d . T J I E x 1 , 1 5 g i v e s a reason f o r this c o m m a n d of P h a r a o h , b y i n t r o d u c i n g a midrash t o s h o w t h a t it w a s inspired b y t h e m a l i c e w h i c h t h e t w o m a gicians, J a n n e s a n d J a m b r e s , b o r e t o w a r d s t h e p e o p l e of G o d .
T h e fol-
l o w i n g t e x t of T J I is, t h e n , in t h e s a m e t r a d i t i o n as t h e o n e w e h a v e j u s t considered.
I t runs as f o l l o w s ('^):
"101 nr-lS
And
Pharaoh
said
that
while
asleep •73 N m n'0'?nn 'On m n
h e s a w in his d r e a m a n d l o ! , t h e entire
« i n N m o F p 3 NO"p on^fOT
land of E g y p t was placed on o n e scale of a b a l a n c e
(")
Cf. infra p p . 177-87.
(•») Cf. infra, pp. 109-112; 196-99; 235-37. (»i) London M S f. 59 a.
T h e Aramaic texts, Latin and English versions are
t o be seen in the sources cited in n. 3 0 a above.
Moses,
94
Kin
Jannes
and Jambres
in the Targums
and in St Paul
e ] 3 D « n i D ' « -|3 {^^) N^'^BI
a n d a l a m b , t h e y o u n g of a e w e , o n
N 2 n O e]D KJ7-ID m m
a n d t h e s c a l e of t h e b a l a n c e w i t h t h e
the other scale; ni33
l a m b outweighed the other. onXO T i n
b-2 N*1p1 -rm T
i m m e d i a t e l y h e s e n t a n d called all
p
t h e sorcerers of E g y p t iTO'^in tV pn"? ' J D I D'j' pnOID p n n S T
a n d narrated his dream t o t h e m . i m m e d i a t e l y Jannes and Jambres
p
the
nPID*? p"lONT « ' n n
head
magicians
opened
their
m o u t h s a n d said t o P h a r a o h : rnv
T!?'flO
' A s o n is a b o u t t o b e b o r n
in m
in t h e c o n g r e g a t i o n of Israel
'^Nltt^n pnntt^^aDn NriN
ND-ina'7
nrnV
m'
through
bVI
. Dnif01
whom
t h e entire
(JA II,
2, § 2 0 5 ) .
(62) T h e usual meaning (cp.
of
E g y p t is t o b e d e s t r o y e d ' .
T h e a n t i q u i t y of t h i s t r a d i t i o n is v o u c h e d f o r b y J O S E P H U S ix,
land
Mk
5,41).
of the Aramaic word tfh^ is " b o y " ,
T h e dictionaries
of
LEVY
{WT,
s. v.)
and J A S T R O W
"servant" {S. V.) give
but three examples of the word in the sense of " lamb " : here (where we have a play on the twofold meaning of the term), in T J I G n 30,40 and in T g Ps 118,27. I have failed t o find the term in this sense in N . tf^Z, however, in the sense of " l a m b " appears t o be a genuine Aramaic word and n o t merely Heb.
nbc bearing
the sense of " l a m b " .
a transcription of the
I t would otherwise be hard t o explain
its use in T J I G n 30,40 as the equivalent of C'^z: of the H T , a word rendered b y O and N b y K n c « , which is, in fact, the usual term
employed in the T g s t o
translate the various H e b . words meaning " l a m b " . B U R N E Y , followed b y J. J E K E M I A S of the Lord,
{TIVNT,
London 1957, p p . 8 2 f: and TWNT
5 ,1954],
beneath d aiivog zov Qeov of Jn 1,29 lies the Aramaic mean " L a m b of G o d " , or "Servant of G o d " .
700; =
The Servant
1 [1932] 185,343) surmises that
X.lSx n K'^C,
which can either
T h e Baptist would have intended
the ambiguity b u t the Greek translator deprived his words of part of their sense b y rendering as " L a m b of G o d " .
A s G. V E R . M E S observes {Scripture
tion, n. 5, p p . 9 3 f.) T J I E x 1,15 eliminates the "factual
and Tradi-
difficulty" b y showing
that S'SB is used in the sense of " l a m b " .
T h e view
underlie J n 1,29 is not without difficulties.
Though K'bffl in the sense of " l a m b "
that such Aramaic words
appears t o be a genuine Aramaic word it must have been of very rare usage.
It
is not attested outside the texts referred t o and never bears the sense of " l a m b " in Palestinian servant".
Christian
Aramaic,
where it does
occur in the meaning of " b o y ,
I t is improbable, then, that a Greek translator should take it in its
unusual sense of " l a m b " For literature
instead of its more usual one of " s e r v a n t " .
on the theory
of
BURNEY-JEREMIAS
nuit pascale, n. 6 9 , p p . 158 f. See also below p. 167.
see R . LE
DfiAUT,
La
Jannes and Jambres:
2 Tm 3,8 f. and TJI
Ex
7,11;
1,15
95
W h i l e t h e y (i. e. t h e Israelites) w e r e in this p h g h t , a f u r t h e r i n c i d e n t h a d t h e effect of s t i m u l a t i n g t h e E g y p t i a n s t o e x t e r m i n a t e o u r race. —
O n e of t h e sacred scribes (r&v 'IeQoyQafi/j,arecov rig)
persons w i t h c o n s i d e r a b l e skill in a c c u r a t e l y p r e d i c t i n g
future —
the
a n n o u n c e d t o t h e k i n g t h a t there w o u l d b e b o m
to
t h e Israelites a t t h a t t i m e o n e w h o w o u l d a b a s e t h e s o v e r e i g n t y of t h e E g y p t i a n s a n d e x a l t t h e
Israelites, w e r e
he
reared
m a n h o o d , a n d w o u l d surpass all m e n in v i r t u e a n d w i n
to
ever-
lasting r e n o w n . T h e traditions in T J I
and
JOSEPHUS
T h e sole difference of i m p o r t a n c e is t h a t
are s u b s t a n t i a l l y
JOSEPHUS
scribe where T J I m e n t i o n s J a n n e s a n d J a m b r e s . are n o t m e n t i o n e d anjrwhere b y
JOSEPHUS,
the
T h e n a m e s of this p a i r
although one m a y
t h a t traditions a b o u t t h e m w e r e k n o w n t o h i m .
same.
s p e a k s of o n e sacred presume
A c t u a l l y this t r a d i t i o n
on P h a r a o h ' s d r e a m is f o u n d in a n u m b e r of J e w i s h t e x t s .
R.
BEOCH
has taken this particular l e g e n d in her n o w classical essay on t h e m e t h o d ology to be adopted
in
dating
rabbinical
material
in the course
of this s t u d y she e x a m i n e s t h e l e g e n d o n t h e b i r t h of Moses in T J I a n d in t h e later m i d r a s h i m Sefer ha-Yashar, Moses
a n d in t h e u n p u b l i s h e d
Yalqut Shime'oni,
w o r k Sefer ha-Zikronot.
t h e Chronicle of She
concludes
as follows («*): T o u t e la litterature r a b b i n i q u e c o n n a i t c e t t e t r a d i t i o n . Mais il sufiit d e c o m p a r e r le recit d e T g J [i. e. T J I ] a v e c c e u x
des
m i d r a s h i m et des c h r o n i q u e s p o u r se r e n d r e c o m p t e q u ' i l est le plus simple, le p l u s primitif entre t o u s , q u ' i l d o i t c o n s t i t u e r le t e x t e d e base, e t q u e c'est p a r r a p p o r t a lui q u e les autres recits d o i v e n t etre classes. T h i s is in a c c o r d w i t h t h e general p r i n c i p l e she has f o r m u l a t e d in this article a n d repeats elsewhere, in w o r d s w e h a v e a l r e a d y c i t e d ( " ) . T h e age of t h e tradition of T J I E x 1 , 1 5 is clear f r o m t h e parallel t e x t of
JOSEPHUS.
T h e tradition of T J I , t o o , is m o r e s o b e r t h a n t h a t represented
(83) " N o t e methodologique pour I'etude de la litterature
rabbinique",
RSR
43 (1955) 194-227, esp. 212-25. (")
A.c.
(•6) Ibid.
pp. 213 f. p. 212 cited above, p. 35; " M i d r a s h " in DBS
"Ecriture et tradition dans le Judaisme: 8 (1954) 30.
5 (1955), 1279;
cf.
Apergus sur I'origine du M i d r a s h " ,
CS
Moses,
96
Jannes
and Jambres
in t h e o t h e r t e x t s s t u d i e d b y Mile B L O C H .
in the Targums
and in St
Paul
It m a y be doubted, however,
w h e t h e r t h e p r i n c i p l e on t h e t r a d i t i o n as w e h a v e it in T J I being t h e basis of t h e later d e v e l o p e d f o r m s of t h e o t h e r m i d r a s h i c t e x t s is e x a c t . n o t a p p e a r t o h a v e been well k n o w n in r a b b i n i c J u d a i s m .
T J I does
It contains a
n u m b e r of a n t i - h a l a k i c s e c t i o n s a b s e n t f r o m t h e o t h e r P T t e x t s a n d this p a r t i c u l a r m i d r a s h in E x 1,15 is n o t f o u n d in a n y of t h e other P T t e x t s . H e r n o r m o n t h e p o s i t i o n of t h e h a g g a d a h of t h e P T in relation t o later m i d r a s h is, of c o u r s e , n o t affected b y this particular t e x t («'). Conclusion:
I t appears t o b e a logical d e d u c t i o n f r o m w h a t w e h a v e
j u s t said t h a t T J I E x 1,15 a n d 7,11 f are o l d m i d r a s h i m of pre-Christian o r i g i n , a n d t h a t w e n o w h a v e t h e m in T J I as t h e y existed in t h e P T in N T times.
T h e r e is n o i n d i c a t i o n w h a t e v e r t h a t t h e y are later interpolations.
S i n c e t h e f o r m of t h e n a m e s of t h e t w o m a g i c i a n s , i . e . J a n n e s a n d J a m b r e s , a r e i d e n t i c a l in 2 T m 3,8 a n d in T J I , a n d as t h e t r a d i t i o n of 2 T m 3,8 f. is f o u n d in T J I E x 7,11 f., it d o e s n o t a p p e a r t o b e b e y o n d t h e premises t o affirm t h a t t h e t r a d i t i o n k n o w n t o P a u l w a s t h a t w h i c h w e find in T J I . T h i s a p p e a r s all t h e m o r e p r o b a b l e as t h e f o r m s of t h e n a m e s used b y P a u l are n o t a t t e s t e d elsewhere in J e w i s h writings.
I t is also a fair i n -
f e r e n c e t h a t in 2 T m 3,8 f. P a u l is d e p e n d e n t on t h e P T , o r hturgical t r a d i t i o n , in t h e f o r m p r e s e r v e d in
TJI.
That
such was so
becomes
m o r e probable when we consider that Paul appears t o be dependent on t h e P T , a n d o n T J I in p a r t i c u l a r , in o t h e r p o r t i o n s of his writings w h i c h shall b e later c o n s i d e r e d in greater detail.
(«•) Jannes and Jamres (DID'I DJ*) are mentioned
again
in T J I
Nm
22,22
as the pages ('lo'?l») of Balaam where the H T merely speaks of the pages (inp3) of the seer from Aram.
CHAPTER
T H E IN
D I V I N E
N A M E
A N D
T H E A P O C A E Y P S E
I V
T H E
A N D
" S E C O N D
I N
T H E
D E A T H "
T A R G U M S
I n t h e present c h a p t e r w e d e v o t e o u r a t t e n t i o n t o t w o t h e m e s f r o m a single N T b o o k — t h e A p o c a l y p s e — a n d c o n s i d e r h o w t h e s e c o m p a r e w i t h certain t a r g u m i c t e x t s . I n t h e first article w e shall s t u d y t h e d i v i n e N a m e xal 6 SQXo/jsvog, o r its v a r i a n t f o r m s 6 d a>v xal o ^v.
d cbv xal 6 ifv
xal 6 &v xal 6 igxa/J-evog a n d
W e p u r p o s e t o s h o w t h a t t h e u s e o f this d i v i n e
Name
in t h e A p o c a l y p s e , a n d t h e g r a m m a t i c a l peculiarities t h a t are s o e v i d e n t in s o m e o f t h e G r e e k t e r m s u s e d t o e x p r e s s it (i. e. d jyv), c a n b e e x p l a i n e d t h r o u g h t h e c o r r e s p o n d i n g f o r m u l a in T J I E x 3,14 a n d T J I D t 3 2 , 3 9 , a n d b y these t e x t s a l o n e .
W e shall likewise see t h a t t h e r e are i n d e p e n d e n t
indications t o s h o w t h a t T J I D t 3 2 , 3 9 is a v e r y o l d , a n d p r o b a b l y p r e Christian, p a r a p h r a s e .
T h e probabilities
are that
this w a s k n o w n
to
J o h n a n d influenced h i m in t h e c o m p o s i t i o n o f his w o r k . T h i s d i v i n e N a m e is b u t o n e of t h e m a n y l i n k s t h a t c o n n e c t t h e Apocalypse with the E x o d u s narrative.
T h e r e is s c a r c e l y n e e d t o m e n t i o n
t h a t t h e E x o d u s t h e m e p l a y s a m a j o r r o l e in t h e N T w r i t i n g s w h e r e t h e r e d e m p t i o n w r o u g h t b y Christ is d e s c r i b e d in c o n c e p t s a n d t e r m s b o r r o w e d f r o m t h e description of t h e liberation f r o m E g y p t .
T h a t this s a m e
E x o d u s m o t i f r u n s right t h r o u g h t h e A p o c a l y p s e is a p o i n t n o w g e n e r a l l y g r a n t e d b y exegetes (^).
R . EE
DEAUT
s u m s u p t h e relation of t h e A p o c -
alyp se t o t h e O T t e a c h i n g o n t h e E x o d u s in t h e f o l l o w i n g w o r d s (=):
(') See, e. g. M . E . B O I S M A R D ,
"Exode,
marche vers D i e u " ,
Grands
thimes
bibliques, b y M . E . B O I S M A R D and others, Paris 1 9 5 9 , p p . 1 5 9 - 6 5 , esp. 1 6 5 ; R . L E
DgAUT,
"Exode",
Dictionnaire
de Spiritualite
4 (fasc.
30-32,
1961) 1957-1973,
esp. 1 9 7 2 , with literature; cf. also H . S A I I H N " T h e N e w Exodus of Salvation according t o St. P a u l " ,
The Root of the Vine.
F R I D R I C H S E N , Westminster
Essays
in Biblical
Theology,
1 9 5 3 , pp. 8 1 - 9 5 ; for the Exodus motif
ed. b y A .
in St Matthew
see " T h e N e w Exodus and the N e w M o s e s " b y W . D . D A V I E S , The Setting of the Sermon (2)
7
on the Mount,
Cambridge
1 9 6 4 , pp. 2 5 - 9 3 .
A. c. col. 1 9 7 2 . 97
The Divine
98
Name
and the "Second
Death"
d e c r i v a n t le fin d e I'liistoire, p r o j e t t e
L'Apocalypse,
dans
I'avenir les anciens traits significatifs d e I ' E x o d e ; t o u t e I'liistoire h u m a i n e a p p a r a i t ainsi c o m m e u n e liberation, u n retour vers l a v r a i e terre p r o m i s e , e t les n o c e s d e I ' A g n e a u (21,2) y realiseront I'ideal p r o p h e t i q u e d e I ' E x o d e [Osee 2,16). I n this first article w e shall see t h a t t h e Seer of P a t m o s appears t o h a v e p a s s e d f r o m t h e m a n n e r in w h i c h t h e d i v i n e N a m e is given in t h e b i b l i c a l t e x t t o t h e m a n n e r in w h i c h t h e hturgical rendering of t h e P T , as represented b y T J I , p a r a p h r a s e d this s a m e .
T h i s invites o n e t o enquire
w h e t h e r there are o t h e r i n s t a n c e s in w h i c h t h e A p o c a l y p s e passes f r o m t h e b i b h c a l a c c o u n t of t h e E x o d u s t o t h e m a n n e r in w h i c h this is considere d in t h e t a r g u m i c p a r a p h r a s e .
A full c o n s i d e r a t i o n of this p o i n t w o u l d
require a n entire m o n o g r a p h , o n e w h i c h w e b e h e v e w o u l d s h o w v e r y p o s i t i v e results.
I n a later c h a p t e r in this w o r k ( c h V I I ) w e shall essay t o
d o s o m e t h i n g in this h u e b y c o m p a r i n g a n u m b e r of t e x t s f r o m t h e A p o c a l y p s e w i t h t h e P T p a r a p h r a s e of t h e b i b h c a l a c c o u n t of e v e n t s c o n n e c t e d w i t h t h e E x o d u s a n d w i t h t h e desert w a n d e r i n g s .
I. T h e Divine N a m e : W h o - I s - W h o - W a s - a n d - W h o - I s - T o - C o m e in the Apocalypse
(1,4.8;
4 , 8 ; 11,17 and 16,5) and in T J I E x 3,14;
Dt 32,39 (») O n e feature of t h e A p o c a l j r p s e is t h a t it c o n t a i n s a n u m b e r of e x p r e s s i o n s w h i c h recur t h r o u g h o u t t h e entire w o r k .
O n e s u c h is t h e divine
N a m e t h e seer uses f o r G o d , i. e. d Sn> xal 6 •^v xai 6 igxofievoQ (1.4,8),
A
(') See A . T . R O B E R T S O N ,
Short
Grammar
1908, p p . 6 9 , 8 2 ; id. A. Grammar
New York
in the Light of Historical A Grammar
Research,
of New Testament
New
Testament,
of the Greek of the New
Testament
N e w Y o r k 1914, p p . 135, 5 7 4 f.; J. H . Moui,TON,
Greek, vol. I I , part I , ed. b y W . F . H O W A R D
1919, p . 1 5 4 ; W . D . C H A M B E R L A I N , An Exegetical New York
1941, p . 4 6 ; C. F . D . M O U L E , An Idiom
Cambridge 1953, p .
lichen
Griechisch,
GelAm matik,
188 (1926)
103;
of the Greek
Grammar
Testament,
Book of New Testament
F . BLASS - A. DEBRUNNER,
9 t h e d . , Gottingen
Edinburgh
of the New
Grammatik
des
Greek,
Neutestament-
1954, § 143, p. 9 5 ; A . D E B R U N N E R
129-152, reviewing L . R A D E R M A C H E R ' S Neutestamentliche
in GdttGram-
2 n d e d . , 1 9 2 5 ; cf. esp. p. 148; id. in TLZ 3 4 (1909) 2 2 8 .
C. S C H O E T T G E N , Horae hebr. p . 1082-1085 t o A p 1,4; S t r . - B . , I l l , pp. 750, 7 8 8 . See also t h e commentaries Johannis,
t o A p 1,4 etc.; e. g. W . BousSET, Die
Offenbarung
(Meyer K o m m e n t a r ) , Gottingen 1896 6 t h e d . 1906, p. 1 8 4 ; H . B . SWETE,
The Divine
Name
in the Apocalypse
99
or its v a r i a n t s 6 -fp xal 6 ojv xal 6 eQxofxEvoi; (4,8), o wv xal 6 16,5), d eQxofievoQ being
omitted.
W e will u n d e r s t a n d t h e
t h e t e x t s f r o m T J I on this d i v i n e
appellation
(11,17;
bearing
of
when
we
all t h e b e t t e r
h a v e studied t h e peculiarities of t h e i n d i v i d u a l N T t e x t s a n d t h e p r o b lems c o n n e c t e d with t h e origin of t h e d e s i g n a t i o n . 1. The divine Name
1,4.8: T h e first o c c u r r e n c e of t h e d i v i n e
in Ap
N a m e is in t h e general salutation prefixed t o t h e letters addressed
to
t h e seven Churches of A s i a . Grace b e t o y o u f r o m h i m (lit. f r o m he) w h o is a n d
who
w a s a n d w h o is t o c o m e , a n d f r o m t h e seven s p i r i t s . . . XCIQI-Q
vfj,iv. . . djio 6 cjv xal 6 rjv xal 6 iQxofisvog, xal djrd ru>v
innd Jivevfidrojv. T h e salutation e n d s : " I am the Alpha and the O m e g a " , says the L o r d G o d , w h o is a n d w h o w a s a n d w h o is t o c o m e (d cov xal 6 •^v xal 6 eg;^d^evoc), the Almighty. T h e a u t h o r has failed t o o b s e r v e t h e m o s t e l e m e n t a r y laws of t h e Greek l a n g u a g e on t w o p o i n t s in 1,4. n o m i n a t i v e after djrd.
First of all h e l e a v e s d wv in t h e
H i s reason for s o d o i n g w a s n o t i g n o r a n c e of G r e e k ;
t h e f a c t t h a t he writes ajid rmv enra nvsvfidriov is p r o o f of this {*).
The Apocalypse
of St. John, 2nd ed., London 1907, p. 5; R. H . C H A R L E S , ^
and Exegetical Commentary
on the Revelation
of St. John,
He
Critical
(ICC), Edinburgh 1920,
vol. I, pp. 10 f.; T h . Z A U N , Die Offenbarung des Johannes, Leipzig-Erlangen 1924-26; pp.
164; E . B. hix,o,
pp.
cxlviiif.; 3rd. ed. 1933, pp. exxiiif.;
ings, A Ch.
Study
VApocalypse,
of the Apocalypse
C. T o R R E Y , The Apocalypse
[(Etudes
ed.
1921,
J . E . C A R P E N T E R , The Johannine
Bibliques),
Writ-
and the Fourth
Gospel,
Paris,
London
2nd
1927, pp. 64 f.
of John, New H a v e n 1958, p. 53.
E. W E R N E R , " T h e Doxology in Synagogue and Church: A Liturgico-Musical S t u d y " , HUCA
19 (1945-46)
2 7 6 - 3 2 8 ; L.
Christian Liturgical U s a g e " , JBL
Movmv,
Liturgy of the A p o c a l y p s e " , Interpretation gottesdienstlichen pp.
"Revelation
4-5
and
Early
71 (1952) 7 5 - 8 4 ; A . C A B A N I S S , " A Note on the
Stil der Johannes
7 (1953) 7 8 - 8 6 ; G.
Offenbarung",
NT
3
DEWNG,
(1959)
107-37,
"Zum esp.
125 f.; S. LAUCm:,!, " E i n e Gottesdienststruktur in der Johannes Offenbarung",
TheolZeit STAUFFER,
p. 671
16 (1960) 3 5 9 - 7 8 ; B U C H S E I , , "eg6",
"eimi,
ibid. pp. 3 4 2 ; S C H N E I D E R ,
ho 6n",
TWNT
"erchomai",
2 (1935) 3 9 6 - 9 8 ;
ibid. pp. 6 6 2 - 7 2 ; esp.
f.
(*) A s S C H O E T T G E N {Horae...
p. 1085), C H A R L E S , O.C. p. 10 and other com-
mentators remark, John could have avoided the imgrammatical construction in
The Divine
100
Name
and the "Second
Death"
h a s left t h e entire d i v i n e n a m e u n d e c l i n e d b e c a u s e h e has c o n s i d e r e d it as a n i n d e c l i n a b l e u n i t finite
article.
o r b e c a u s e h e is n o t c o n s i d e r i n g d as t h e d e -
T h e s e c o n d g r a m m a t i c a l i r r e g u l a r i t y is 6 ( w h i c h appears t o
b e t h e definite article)
b e f o r e a v e r b {flv).
A u t h o r s in g e n e r a l e x p l a i n t h e p r e s e n c e of
between the t w o parti-
ciples b y t h e f a c t t h a t n o s u i t a b l e p a s t p a r t i c i p l e of et^at was available. Had he employed
yevofjsvog h e w o u l d h a v e i m p l i e d m u t a b i l i t y in G o d ,
a n i d e a w h i c h t h e entire d e s i g n a t i o n i n t e n d s t o e x c l u d e . other reasons. n'ni
R . H . C H A R L E S (°) h a s s u r m i s e d t h a t
underlies 6 mv xal ffv.
There may be
the
Hebrew nlnn
H e c a n find n o s a t i s f a c t o r y answer f o r t h e
article p r e c e d i n g f^v a n d t h i n k s t h a t it m a y b e i n t r o d u c e d b y t h e a n a l o g y o f d &v a n d d exQ6fj,evog. F r o m t h i s a n a l y s i s it is clear t h a t in t h e d i v i n e N a m e w e are in t h e p r e s e n c e of a d e s i g n a t i o n w h o s e i n d i v i d u a l t e r m s are left t h r o u g h o u t u n declined.
W e a p p e a r t o b e here in t h e p r e s e n c e of a t r a d i t i o n a l designa-
tion for God.
O u r t a s k will b e t o d e t e r m i n e t h e origin of this a n d , if p o s -
sible, t o g i v e a n e x p l a n a t i o n of d -^v. 2. Ap
4,8:
T h e n e x t o c c u r r e n c e of t h e d i v i n e N a m e is t h e h e a v e n l y
h t u r g y in w h i c h t h e f o u r h e a v e n l y creatures r o u n d a b o u t t h e d i v i n e t h r o n e n e v e r cease t o s i n g : H o l y , h o l y , h o l y , is t h e L o r d G o d A l m i g h t y , w h o w a s a n d w h o is a n d w h o is t o c o m e . d fiv xal 6 mv xal 6 eQxofisvog. W e n o t e t h a t t h e s e q u e n c e in t h e d i v i n e N a m e here is t h e c h r o n o l o g i c a l o n e a n d is different f r o m t h a t w h i c h w e h a v e seen in 1,4.8.
T h e change
m a y b e i n t e n t i o n a l as t h i s h y m n is a d d r e s s e d t o t h e L o r d as Creator (cf. 4,11).
T h e difference, h o w e v e r , s e e m s t o i n d i c a t e t h a t t h e r e w a s n o
fixed
s e q u e n c e in t h e p a r t i c i p l e s a n d v e r b t h a t c o m p o s e t h e N a m e . 3. "He
who is and who was",
omitting "who
is to come":
In t h e t e x t s
c o n s i d e r e d a b o v e t h e d i v i n e N a m e w a s c o m p o s e d of t h r e e m e m b e r s .
In
the first part b y writing and rov 6 a>v. E . I,OHME;YKR, Die Offenbarung des Johannes (Ivietzmann's Handbuch), Tiibingen 1926, p. 10, notes that this use of the divine N a m e is " S t i l , nicht Vulgarismus". (6) T h e indeclinability of the divine Essence and of the divine N a m e is the usual explanation given for the phenomenon in question b y exegetes and grammarians; cf. e. g. E . L O H M E Y E R , I. c. («) O. c,
p. 10.
The Divine
Name in the Apocalypse
101
t h e remaining o n e s ( 1 1 , 1 7 ; 16,5) 6 eQxofievog is o m i t t e d . however, intentional.
T h e o m i s s i o n is,
A s the seventh trumpet was blown, loud
voices
were heard in h e a v e n s a y i n g : T h e k i n g d o m of t h e w o r l d h a s b e c o m e t h e k i n g d o m of t h e L o r d a n d his Christ, a n d h e shall reign f o r e v e r a n d e v e r (11,15). T h e n t h e t w e n t y f o u r elders w o r s h i p p e d , s a y i n g : W e g i v e t h a n k s t o t h e e , O L o r d , G o d A l m i g h t y , w h o is a n d w h o w a s (d MV xal 6 r)v), f o r t h o u h a s t t a k e n t h y g r e a t p o w e r a n d b e g u n t o reign. T h e a b s e n c e of
6 SQxofievog
is i n t e n t i o n a l :
r e a d y h a v i n g c o m e in his k i n g d o m . d ioyoiJLevog in
16,5.
The
God
is c o n c e i v e d as a l -
This t o o explains the omission
omission,
however,
makes
one
suspect
of that
d EQxoiJLEVog is n o t c o n c e i v e d as b e i n g an integral p a r t of t h e d i v i n e N a m e . S u p p o s i n g t h a t t h e A p o c a l y p t i c writer is e m p l o y i n g a d e s i g n a t i o n h e h a s taken f r o m tradition w e n e e d n o t e x p e c t t o find t h i s t h i r d t e r m in t h e original f o r m u l a w h i c h h e h a s a d a p t e d . in this or d EQxo/isvog m a y will b e " .
o t h e r t e r m s s u c h as " h e
who
T h e intense e x p e c t a t i o n of t h e c o m i n g of G o d in t h e A p o c a -
l y p s e (') (1,7 sexerai] of
I t m a y h a v e b e e n entirely a b s e n t
replace some
ixaQavaM; cf.
22,17
2,5.16;
EQXOV
3,11;
followed
in
v.
20 b y
22,7.12.20) i n d i c a t e s
that
the
equivalent
a
specifically
Christian e l e m e n t w a s a d d e d t o t h e earlier d e s i g n a t i o n o n w h i c h t h e N T f o r m u l a is b a s e d , or w a s s u b s t i t u t e d f o r s o m e o t h e r t e r m in t h e e a r h e r formula.
I I . T h e Origin of the Divine N a m e of the Apocalypse W e n o w c o m e t o c o n s i d e r t h e origin of this d i v i n e N a m e . tirely s a t i s f a c t o r y
a proposed solution
must
explain the
T o be en-
three-member
f o r m of t h e N T f o r m u l a a n d g i v e a reason f o r t h e g r a m m a t i c a l irregularity so e v i d e n t in d TJJ'. . . ; d egxofisvog, as w e h a v e seen, m a y b e of Christian origin or h a v e replaced s o m e o t h e r e l e m e n t in t h e original f o r m of t h e n a m e . I n seeking t h e origin of t h e a p p e l l a t i o n w e h a v e t h e u s u a l t w o p o s s i bihties of H e l l e n i s m a n d J u d a i s m , this latter b e i n g r e p r e s e n t e d b y H e l l e n istic a n d r a b b i n i c material.
A l l these
w h i c h w e shall n o w c o n s i d e r .
(')
Cf.
BiJCHSEl., a.
c. p .
397.
sources h a v e
parallels
to
offer
The Divine
102
Name
The possible Hellenistic background (*):
1.
i n g G o d d &v xal 6 fjv xal 6 eQxofiEvoz familiar t o H e l l e n i c a n d J e w i s h e a r s " . is, in f a c t , described b y sarai.
Graeciae
Death"
(') n o t e s t h a t in call-
SWETE
" t h e A p o c a l y p t i s t strikes a n o t e T h i s is q u i t e e x a c t .
{Timaeus 37 E ) (")
PLATO
{Descr.
PAUSANIAS
and the "Second
Eternal being
as w? •^v eariv re xal
1 0 , 1 2 , 1 0 ) {^^) has
preserved
the
fol-
l o w i n g c h o r u s s o n g on Z e u s : Zevc. riv, Zevg eariv, Zsvg eaasrai, d) fisydke Zev.
[De Is.
PLUTARCH
et Os. 9) i n f o r m s us t h a t o n e c o u l d read
the
f o l l o w i n g inscription on t h e fagade of t h e t e m p l e of M i n e r v a at Sais: eyu) slfii Ttdv TO ysyovdg xal dv xal eaofisvov (^^). In t h e H e r m e t i c writings (") w e find as a designation of G o d : hoc est, hoc fuit, hoc erit semper. T h a t G o d b e d e s c r i b e d in t h e m a n n e r stated a b o v e is o n l y n a t u r a l ; after all, t h e d e s c r i p t i o n s d o n o m o r e than spell o u t t h e c o n c e p t of eternity. Similar phrases c a n b e f o u n d in Persian religious writings ('*). W e c a n n o t s a y h o w c o m m o n s u c h appellations of G o d were in t h e p o p u l a r religion of J o h n ' s d a y {^^).
In any case, it is m o s t unlikely that
t h e tripartite designation of G o d w h i c h w e are considering is in a n y w a y dependent
on such
Greek expressions.
The author
of the
Apocalypse
d r a w s his i m a g e r y a n d l a n g u a g e f r o m the O T a n d f r o m J u d a i s m a n d it is t o b e p r e s u m e d t h a t h e is also d e p e n d e n t on these s a m e sources for his d e s i g n a t i o n of G o d as " H e w h o is a n d w h o w a s a n d w h o is t o c o m e " . I t is q u i t e clear, of c o u r s e , t h a t in its p r e s e n t u n g r a m m a t i c a l f o r m t h e form u l a of t h e A p o c a l y p s e is n o t
borrowed
from
Hellenic
religion,
even
t h o u g h it m a y s o u n d a n o t e familiar t o H e l l e n i c ears. (8) The Hellenistic, (9)
O. c,
p.
and other parallels
see also Bt'CiiSKL, a. c,
the commentaries;
Belles L e t t r e s " ,
E d . Fr. S P I R O (Bibliotheca
(12)
This
text
Leipzig
=
Moralia, Osiris
in most
(^
Paris
1925, p.
vol. 3, Leipzig
of
.G.
N.
151. 1905, p.
BERXARDUS,
Monographieu
des
.-Vrchiv
133.
Moralia
On this viork. of P L U T A R C H see Th.
(Bibl.
HOPFNER,
Orientalni,
1940-41); cf. also the note in M . M E U N I K R , Philarque.
X.
Isis ft
two
Osiris,
1924, i. 1., pp. 43 f. (18) The text occurs in Asclepius
ed. W . ScoTT, D.
Teubner.),
354 C; ed.
1899, p. 479.
iiber I sis und
parts, Prague Paris
"Les
(")
Plutarch
and discussed
5.
(1") E d . A . R r v A U D ,
Teubner.),
are cited pp. 397 f.
NocK-A.
vol. J.
I,
Oxford
FESTUGiftRK,
(1*) Cf., e. g. The Bundahis,
1924, Paris
(II), 1945,
("Les
(18) J.
Corpus Belles
ch. 1,3: " A u h a r m a z d
time of Auharmazd were and are and ever will b e " ; of the East
llermeticum Lettres"),
{L'Apocalypse
de Saint
II, p.
ed.
Jean
.\.
313,1.18.
and the region, religion and
translated in The Sacred
(ed. M . M u L L K R ) , vol. 5, p. 4 by U. W . W E S T , Oxford BONSIRVEN
liermetica,
14b and can 'oe found iu
p. 312,1.10;
[Verbum
Books
1880.
Salutis
16],
Paris
1951, p. 87, n. 1) doubts whether these Hellenistic designations of God were common in John's
day.
Origin of the Divine
Name
of the Apocalypse
103
T h e most natural view of
2. The formula and Hellenistic Judaism:
t h e origin of t h e designation u n d e r c o n s i d e r a t i o n is t o see in i t a p a r a phrase of d i v i n e N a m e , Y a h w e h , r e v e a l e d t o M o s e s ( E x 3,14).
When
Moses asked G o d wha;t his n a m e w a s h e r e c e i v e d as r e p l y m n x IVfH iTnt^: " I a m w h o a m " , a n d w a s t o l d t o tell t h e Israelites: " W h o is (iTilN) s e n t me to y o u " .
T h e E X X renders t h e t e x t a s : 6 &v anearakxev fie nqog v/idg.
F r o m t h e E X X , 6 &v b e c a m e a n a m e f o r G o d i n Hellenistic J u d a i s m . I n t h e L X X ( " - ) t o J e r 1,6; 14,13; 39(32),17 i t is u s e d t o render n n « ( A h ! ) w h i c h t h e translator has m i s u n d e r s t o o d as t h e d i v i n e N a m e nTIN. it in W i s d
13,1 as a d e s i g n a t i o n of G o d .
W e find
P H I L O is a w a r e of this E X X
usage a n d w r i t e s : iv raiQ isQaig yQa(palg
ovo/iari xaXelrai 6 wv (^').
XVQLCO
T h i s E X X u s a g e explains b u t o n e of t h e t e r m s o f t h e N T tri p a rti te divine N a m e .
I t does n o t appear that t h e author of the Apocalypse w a s
in a n y w a y influenced b y this L X X u s a g e , h o w e v e r , in h i s o w n u s e of t h e f o r m u l a h e e m p l o y s , seeing t h a t t h e relation of t h e t w o d e s i g n a t i o n s is rather r e m o t e a n d especially c o n s i d e r i n g t h a t t h e L X X d o e s n o t a p p e a r t o h a v e influenced v e r y m u c h , if a t all, in t h e c o m p o s i t i o n of his w o r k ( " ) . 3. Ex 3,14 in rabbinic Judaism:
W e h a v e seen t h a t t h e d i v i n e N a m e
u n d e r consideration is p r o b a b l y a p a r a p h r a s e of E x 3,14.
W e then, nat-
urally, turn t o r a b b i n i c J u d a i s m t o see h o w t h e J e w i s h sages c o n s i d e r e d this t e x t (18).
(16a)
I n these writings t h e d i v i n e N a m e r e v e a l e d t o M o s e s in
R A H L F S emends t o &.
(i«) De Abr. 1 2 1 ; cf. Deus designation; (!')
Cf.
see J A R.
H.
imm. 6 9 . J O S E P H U S
also
uses d cov as a divine
8,13,7, § 3 5 0 . O. C,
CHARLES,
v o l . I, p. 6 6 ; A .
VANHOYE,
"L'utilisation
(18) For the most recent studies on the divine N a m e Y H W H "Der
Gottesname
BibZeit
Jahwe im Lichte der neuesten Forschung"
N F 2 (1958)
on the Old Testament M.
DuBARLE,
26-53; A. M U R T O N E N , Divine
Names
" L a signification
A Philological
'I, 'Iwh, 'Ihym,
" Q u e signifie le nom divin Y H W H ? "
VRIEZEN,
"Ehejeh
asher e h e j e h " .
M . R E I S E L , The Mysterious
RSPT
Festschrift
NRT
1957], Treatise
Helsinki 1952; A . 3 5 (1951)
3 - 2 1 ; G.
74 (1952) 8 9 7 - 9 1 5 ; T h . C.
Bertholet,
Name of Y.H.W.H.,
cf. R . M A Y E R ,
[i. e. until
and Literary
and Yhwh,
du nom de J a h w e h "
LAMBERT, 512;
du
Bib 4 3 (1962) 4 3 6 - 7 6 ; cf. esp. p. 4 4 8 .
livre d'Ezechiel dans I'Apocalypse",
Tubingen
1950, p p . 4 8 9 -
Assen 1957; D . N . F R E E D M A N ,
" T h e N a m e of the G o d of M o s e s " , JBL 79 (1960) 151-56; R . A B B A , " T h e Divine N a m e Y a h w e h " , JBL 8 0 (1961) 3 2 0 - 2 8 ; S. M O W I N C K E L , of M o s e s " , Patriarchs",
HUCA HTR
32 (1961) 55 (1962)
" T h e N a m e of the G o d
121-33; F. M . CROSS, " Y a h w e h and the G o d of the 225-59;
1069-72; W . L . M O R A N , Adnotationes usum privatum t a n t u m auditorum
QuELL.
s. v.
in libri Exodi
P.I.B.).
-kyrios".
TWNT
3
(1938)
capita selecta, R o m e 1964 (in
The Divine
104
Name and the "Second
Death"
E x 3,14 is m o s t l y i n t e r p r e t e d o f G o d ' s i m m u t a b i l i t y a n d of his lasting p r o v i d e n c e t o w a r d Israel. twofold
T h e r a b b i s , in o u r e x t a n t t e x t s , interpret t h e
o c c u r r e n c e of n'MN i n 3,14 b
rather
than
t h e threefold
occur-
r e n c e o f t h e s a m e n a m e i n t h e entire verse. T h e belief in t h e eternal e x i s t e n c e a n d a c t i v i t y of G o d w a s a c o n s t a n t source of consolation for his chosen people. lessons d e d u c e d f r o m i t in I s 4 1 , 4 e t c . writings. God
T h i s w e c a n see f r o m t h e
T h e s a m e is t r u e of t h e r a b b i n i c
I n t h e Mekilta, Shirata 4 t o E x 15,3 w e find this attribute of
considered
at some
length.
Being
p u r p o s e w e c i t e i t here a c c o r d i n g t o Scripture,
therefore,
of
some
LAUTERBACH'S
would
importance
for our
version {^^):
n o t let the nations
h a v e an
e x c u s e f o r s a y i n g t h e r e are t w o p o w e r s , b u t d e c l a r e s : A d o n a i i s a m a n o f w a r ( E x 15,3). w h o was at t h e sea.
H e i t is w h o w a s in E g y p t , a n d h e
I t is h e w h o w a s in t h e p a s t a n d h e w h o
will b e in t h e f u t u r e .
I t is h e w h o is in this w o r l d a n d h e w h o
will b e in t h e w o r l d t o c o m e as it is s a i d : " S e e n o w , it is I , even I , a m H e " ( D t 32,39). and done
it?
A n d it also s a y s : " W h o h a t h w r o u g h t
H e t h a t called t h e g e n e r a t i o n s f r o m t h e b e g i n n i n g .
I , t h e E o r d , w h o a m t h e first, a n d w i t h t h e last a m t h e s a m e " (Is 41,4). T h i s t e x t is n o t d i r e c t l y o n E x 3,14 a n d h a s been c i t e d here t o s h o w h o w c l e a r l y t h e belief i n G o d ' s e x p r e s s e d i n t h e earliest Dt
32,39
existence
a n d i m m u t a b i l i t y is
of t h e e x t a n t h o m i l e t i c
eternal
midrashim a n d h o w
a n d Is 41,4 s o naturally
these attributes.
came
t o mind
when
speaking of
W e shall s e e h o w T J I D t 32,39 is t h e closest parallel
w e h a v e t o t h e t e x t s of t h e A p o c a l y p s e .
M a n y t h i n k (^") t h a t t h e inclusion
of 6 eQxdfisvoi; in t h e d i v i n e N a m e of these t e x t s is d u e t o I s 41,4 w h i c h is r e n d e r e d in t h e E X X as 'Eyco '&edg
TIQWXOQ,
xal elg td sjiegxd/J'Sva iycb eijui.
R. A m m i ( P A 3, c . 3 2 0 A . D . ) e x p l a i n s t h e t w o f o l d n'HN of E x 3,14 b of G o d ' s p r e s e n c e w i t h Israel d u r i n g t h e s e r v i t u d e of E g y p t a n d during t h e f u t u r e e x i l e o f B a b y l o n (^i).
M i d r a s h P s a l m s {^') t o P s 72,1 explains
t h e t h r e e f o l d iTriN in t h e f o l l o w i n g
(")
Mekilta de-Rabbi Cf. e. g.
A.
Ishmael,
manner:
Philadelphia 1949, vol. I I , p p . 31 f.
D E B R U N N E R , GdttGelAnz,
I. c , p. 147;
G. D E A L I N G , a. c. p. 126.
(21) Ex. R. 3 t o E x 3,14; for a German rendering cf. A . W . W U N S C H E , Der Midrasch Schemot Rabba, Leipzig 1882, p. 4 1 . (22) Cf. W . G. B R A U D E , The Midrash on the Psalms (Yale Judaica Series, vol.
XIII),
tom. I , New Haven
1959, p. 5 5 7 .
Origin of the Divine
Name of the Apocalypse
105
I created the world with compassion and I govern it with compassion
and
I
will return
T h e late w o r k , The Alphabet
to
Jerusalem
with
compassion.
of Rabbi Akiba (^s) h a s t h e
following
e x p l a n a t i o n of t h e d i v i n e N a m e of E x 3 , 1 4 : I h a v e b e e n a n d I will b e ; I h a v e b e e n b e f o r e t h e
world
w a s c r e a t e d a n d I a m t h e s a m e after t h e w o r l d h a s b e e n c r e a t e d a n d I a m t h e s a m e w h o will b e in t h e w o r l d t o c o m e . T h e s e t e x t s s h o w h o w t h e t w o f o l d a n d t h r e e f o l d o c c u r r e n c e of t h e d i v i n e N a m e w a s an o b j e c t of interest t o t h e r a b b i s b u t offer n o t r u e parallel t o t h e d i v i n e N a m e as w e
find
it in t h e A p o c a l j r p s e .
The
explanation
of t h e d i v i n e N a m e g i v e n b y t h e Alphabet of R. Akiba c o n t a i n s t h e sense b u t n o t t h e f o r m as w e find it in t h e A p o c a l y p s e .
N o n e of t h e t e x t s will
explain t h e a n o m a l o u s d rjv of t h e
Then
Apocalypse.
a g a i n , all t h e s e
t e x t s are s o m e w h a t t o o r e c e n t f o r use in N T exegesis, unless w e t h a t t h e y represent t r a d i t i o n s g o i n g b a c k t o N T t i m e s .
prove
A n d in o r d e r t o
d o this w e m u s t g o b e y o n d r a b b i n i c J u d a i s m . A closer parallel t o t h e N T t e x t s is f o u n d in an e x p l a n a t i o n of t h e threefold n>nN of E x 3 , 1 4 a t t r i b u t e d t o R . I s a a c ( P A 3 , c . 3 0 0 A . D . ) a n d p r e s e r v e d in Ex. R. 3 , t o E x 3 , 1 4 {^) a n d in t h e Alphabet ba (2»). nmb
of R.
(") Aki-
I t is as f o l l o w s : : I D N pn!f' '^
IT3PN
R . Isaac said:
T h e H O B b H (=") s a i d
to
Moses: 'n»nr
Wrh max VROR
b'Vi
.•'OrO
'2 i T H N
Say t o t h e m : 'I am he w h o was
N I N ':N1
and
NIN
a n d I a m h e ( w h o will b e ) f o r e v e r " .
D'flD p*?
I
am
he
(who
is)
now,
W h e r e f o r e is it said t h r i c e ; 'I a m " .
(23) Por a German rendering see A . W U N S C H E , Kleine Midraschim zur jiidischen Ethik, Buchstaben- und Zahlen-Symbolik, vol. I V , Leipzig 1909, p. 2 2 3 ; T h e original can be seen in Midrash ha-Gadol I I , 2 9 ; in Beth ha-Midrash, vol. I I I . (") T h e texts referring to this Amora are collected b y W . B A C H E R , Die Agada der paldstinensischen Amorder, vol. I I , Strasbourg 1896; p p . 2 0 5 - 9 5 . T h . Z A H N , O. C. p. 164, confuses this Amora with his Tannaitic namesake, the pupil of R . Ishmael, on whom see W . B A C H E R , Die Agada der Tannaiten, vol. I I , Strasbourg 1890, (2nd ed. 1903), p p . 397-99, to which passage T h . Z A H N refers. Ill,
(26) Por the text cf. W . B A C H E R , Agad. der pal. Amor. p. 750 to H e b . 13,8.
I I , p. 2 3 6 ; in S t r . - B . ,
(2«) L. c. in n. 2 3 above. (27) " T h e H o l y One, Blessed be H e " ; a common designation for G o d in rabbinic literature. On the history of the designation see S. E S H , (hi)|5n "Der
The Divine
106
Name
and the "Second
Death"
'fl'TttJ', as w e shall see (^s), is a g o o d parallel t o 6 ijv. N o e x a c t parallel is offered in t h i s t e x t t o d OJV.
T h e n t h e r e remains t h e p o s s i b i h t y t h a t
t h e exegesis really o r i g i n a t e d w i t h R . I s a a c himself a n d d o e s n o t r e p r e sent N T
Judaism.
4. The PT
T h e r e is an a n t e c e d e n t p r o b a b i h t y t h a t the
to Ex 3,14:
liturgical p a r a p h r a s e of t h e P T is m u c h older t h a n a n y of t h e rabbinic texts which we have cited above.
I t is n a t u r a l , t h e n , t h a t w e t u m
to
t h e P T t o see h o w it p a r a p h r a s e s t h e p a s s a g e in w h i c h t h e n a m e Y H W H is r e v e a l e d t o M o s e s . We
are f o r t u n a t e in possessing t h e P T t o E x 3,14 in a v a r i e t y of
r e c e n s i o n s : T J I ; T J I I P o l y g l o t s ; T J I I Paris 110; N ; N g l I {^') a n d N g l 2 (left-hand
margin).
From
the viewpoint
of
the nature
of
their
para-
p h r a s e s these v a r i o u s P T t e x t s fall i n t o three classes: a) N g l I ; b) T J I I a n d N g l 2 ; c) T J I .
W e shall deal w i t h e a c h class separately.
all w e g i v e t h e H T of E x 3,14. nrO"? D'n'?N I O N I I t t ' N iTHN
'in"? I D N n n 3 *10«1
First of
I t is as f o l l o w s :
a) A n d t h e E o r d said t o M o s e s : b) "I
AM W H O
I
AM",
c) A n d he s a i d : " T h u s shall y o u say t o t h e children of Israel:
bvrw . DD''7N 'in*?!^ i T n x
d) '1 A M has sent m e t o y o u ' " .
W e l e a v e t o e x e g e t e s t h e scientific p r o b l e m s c o n n e c t e d w i t h t h e origin a n d m e a n i n g of t h e T e t r a g a m m a t o n , p r o b l e m s t h a t w e r e b u t little sensed b y the Meturgemanin.
T h e t a s k of t h e T a r g u m i s t w a s t o explain t o t h e
p e o p l e , if h e so desired, t h e richness of d o c t r i n e c o n t a i n e d in t h e d i v i n e N a m e revealed t o the Lawgiver. W e first t a k e t h e rendering of this verse g i v e n in Ngl I ( 8 » ) . NO'^r N " a n ' « Vtb ir
'nmn «3N
b) "l
It runs:
have existed before the world was c r e a t e d ;
Heilige — er sei gepreisen: bezeichnung, Leiden 1 9 5 7 . (28) Below pp. 1 0 9 f.
Zur
Geschichte einen
nachbiblisch-hebrdischen
Gottes-
(29) Por these glosses cf. n. 2 6 t o chapter I I above. (30) According to M . M A R T I N ( " T h e Palaeographical Character of Neofiti 1 " , Textus 3 [ 1 9 6 3 ] 2 6 f.) the glosses to K x 3 , 1 4 and siurrounding folios were inserted b y manus 8 , whose identity is unknown (cf. ibid., p. 3 2 ) .
Origin of the Divine
Name
of the
Apocalypse
107
a n d I h a v e e x i s t e d after t h e w o r l d was c r e a t e d ;
Nm*?:!
'n'nm
pDiyoD
I a m he w h o was your support
N:K
during t h e c a p t i v i t y of Eg3T)t; a n d I a m h e w h o will b e y o u r s u p p o r t during all g e n e r a t i o n s " •jKir' 'in*? l a ' n N31D I O « I
c) A n d h e s a i d : " T h u s shall y o u s a y t o t h e children of Israel:
pDrrn*? 'n' Vht} rvm
d) ' I A M h a s sent m e t o y o u ' " .
T h i s paraphrase explains o n l y t h e first t w o o c c u r r e n c e s of t h e d i v i n e N a m e , i. e. t h o s e of 14 b .
I n t h e third o c c u r r e n c e (14 d) t h e H e b r e w
radicals are merely r e p r o d u c e d .
T h e p a r a p h r a s e itself h a s little t o offer
as a parallel t o t h e A p o c a l y p s e t e x t s a n d its p a r a p h r a s e is a c o m b i n a t i o n of t h e e x p l a n a t i o n s w e h a v e seen c o n n e c t e d w i t h t h e n a m e of R . A m m i and of t h a t f o u n d in t h e Alphabet of R. TJII
Polyglots, TJII
tion w i t h P T t e x t s t o E x 3,14. differences.
Akiba.
Paris 110 and Ngl 2 represent a different t r a d i E v e n within these t e x t s t h e r e e x i s t slight
Polyglots renders ( " ) :
TJII
ntrO'? ' H I «10'0 i a « 1
a) A n d t h e M e m r a
of
the Lord
said t o M o s e s : >1iTI
nn NQ'^r'?
IOKI
pi
b) " H e w h o said t o t h e w o r l d : B e ! a n d it w a s ;
nm m
m*? la'a"? I ' n y i
a n d w h o shall Be!
n'"?
c) A n d h e said t o h i m :
nM« Ngl2{^^)
yet say to it:
a n d it will b e " ;
d) "I A M "
has a t e x t p r a c t i c a l l y identical with t h e a b o v e o n e .
It reads:
nn n'^ 'a'a*? I'npi mim mn '^bvb l o x i f i / rw^h n i miO'O (-ie«"i) \rt>^ n'n« b^'w 'in"? 'on piD / ' O N I / mm (81) Aramaic text and Latin version in W A L T O N ; Eng. trans, in J. W . PCTHER I D G E o.
c,
vol.
I,
p.
450.
(82) W e m a y recall that F E L I X P R A T E N S I S and T J I I , which he edited in 1 5 1 7 would be known in the circles of A E G I D I U S ; cf, n. 2 6 t o chapter I I , above. wise and mighty Master Aeigjidio"
for whom the M S of N has been made
"The
according
to the colophon has been identified with A E G I D I U S of Viterbo b y G. S A C R E D O T E , an identification accepted b y D f E Z M A C H O , (Noticias 2 3 and elsewhere)
cristianas de Israel,
and others. Cf., however, p. 4 7 , note,
above.
1 3 [1962]
The Divine
108
Name
and the "Second
Death"
T h e Paris M S a n d N p r e s e n t t e x t s s o m e w h a t l o n g e r t h a n t h o s e j u s t considered.
Paris
110, e d . M .
h a s t h e following
GINSBURGER
ren-
dering: lO'O^ T n n m m nn . pDm*? 'n*
p Pbm
\M±>vb
« i n b^-w
IONT
pi /
nvi±>'m
' : a ^ io>n pi3
NIO'O
IDNI
/ I O N I / n m n n nt?
a) A n d t h e M e m r a of t h e L o r d said t o M o s e s :
b) " H e w h o
said t o t h e w o r l d f r o m t h e b e g i n n i n g :
B e ! a n d it w a s , a n d is
yet to say t o it:
c) A n d h e said t o h i m :
B e ! a n d i t will b e " .
" T h u s shall y o u s a y t o t h e children of I s r a e l :
d) ' H e (who) (**)
sent m e t o y o u ' " . T h e t e x t of AT' is as f o l l o w s : 1 0 N 1 p I i^-w
' : 3 ' ? i a « n p i D i » N W m n « itt^x m n x / n r a ! ? l a x i
. pDnn*? ' n ' niv (==) «in m n n m n
n'h
la'a"? T n p i x n i r
a) A n d t h e L o r d said t o M o s e s :
p )xchv
mm
b) I A M W H O I A M " .
c) A n d h e said t o h i m : " T h u s shall y o u s a y t o t h e children o f Israel:
d) ' H e w h o s p o k e a n d t h e w o r l d w a s f r o m t h e b e g i n n i n g
a n d shall a g a i n s a y t o i t : B e ! a n d it will b e .
H e ('') h a s sent
me t o you' " . Commentary
on these texts: n m n n o f T J I I a n d N m g 2 a r e , r e s p e c -
t i v e l y , t h e i m p e r a t i v e ('') a n d t h e p a r t i c i p l e ( 8 ' ) of m n .
T h e participle
h e r e b e a r s t h e sense of t h e i m p e r f e c t ( 8 * ) , w h i c h is t h e f o r m w e a c t u a l l y find in N .
(88) Das Fragmententhargum, p. 2 8 . (84) rhv-[ is probably a scribal error for rhv, the text found in T J I I , Polyglot, and N g l . (88) P. M . C R O S S and W . L . M O R A N (cf. n. 1 8 ) think that nin» is the Hiphil of run, the archaic form of n'H and means: " H e w h o causes t o b e " . " S i c u t quidem dii noti sunt ut Epuh vel Esuh, Deus, Israel est Jahwe. 'Causat esse', non hie vel illud, sed simpliciter" ( W . D. M O R A N , O. C, p. 7 8 ) . (88)
Cf.
G. DAYMAN,
Grammatik^,
p. 3 5 4 .
( 8 ' ) Ibid., p. 3 5 5 . (88) Cf. H . O D E B E R G , Short Grammar of Galilaean Aramaic ( = T h e Aramaic Portions of Bereshit R a b b a I I ) , Lunds Univ. Arsskrift. N . P. A v d . 1 . B d 3 6 N r 4 , Lund-Leipzig 1 9 3 9 , p. 1 0 1 , § 4 3 9 (end).
Origin of the Divine Name
of the Apocalypse
109
A l l three of t h e t e x t s t a k e t h e d i v i n e N a m e t o i m p l y G o d ' s c r e a t i v e a c t i v i t y at t h e first a n d at t h e f u t u r e a n d s e c o n d c r e a t i o n
Then,
t h e y e x p l a i n o n l y t h e t w o f o l d o c c u r r e n c e of t h e d i v i n e N a m e in 14 b (*"). T J I I P o l y g l o t s , as N m g I , r e p r o d u c e s t h e H e b r e w radicals irnN at 14 d. I t is q u i t e p o s s i b l e t h a t Nin of t h e Paris M S a n d of N is a c o r r u p t i o n of r i ' n x , t h e w o r d f o u n d in t h e P o l y g l o t t e x t . N o n e of t h e f o u r P T t e x t s w e h a v e c o n s i d e r e d is a t r u e parallel t o t h e f o r m of t h e d i v i n e N a m e as w e find it in t h e A p o c a l y p s e , e x c e p t in s o far as t h e y s p e a k of G o d ' s e x i s t e n c e in t h e p a s t a n d in t h e f u t u r e . s c a r c e l y g o b e y o n d w h a t w e find in r a b b i n i c s o u r c e s . d o w e find an e x p l a n a t i o n of d 5. TJI
Ex 3,14 {*^): T J I
texts just considered.
has
a paraphrase
a) A n d
m m -lOXl f n
that
differs
from
the
N'^ID m m I D S
Eord
said
to
Moses:
w h o s p o k e a n d all t h i n g s w e r e " ; c) A n d
'in*?
he
said:"
say to the
Nin KJN
. \'\•2r\^'h
the
b) " H e w h o s p o k e a n d t h e w o r l d w a s ;
l O ' n NilD lONI
«3nm
I n n o n e of t h e m
of t h e A p o c a l y p s e .
I t p a r a p h r a s e s E x 3,14 a s : "
nn'o*? T n n
They
T h u s shall y o u
children
of
Israel:
d) i A M H E W H O I S A N D W H O
'2*nr
W I E E B E has sent m e t o
you".
'Kj'in', r e n d e r e d a b o v e as " ( w h o ) i s " , is t h e p e r s o n a l p r o n o u n conjoined with the participle ' I H .
T h e use of t h e c o m b i n e d p r o n o u n a n d
participle, f o u n d also in O (cf. D t 3 2 , 3 9 ) , is c o m m o n in T J I {*^).
If w e
render t h e w o r d in t h e p r e s e n t t e n s e , as w e h a v e d o n e , Nl'in is a n e x a c t parallel of (d) &v. Ninn c a n , h o w e v e r , b e also u n d e r s t o o d as " I w a s " ( " ) . W e h a v e a clear e x a m p l e of t h e f o r m in t h i s sense in T J I I , N , P T G , C, t o Gn 30,40 w h e r e it is u s e d t o t r a n s l a t e >n"n of t h e H T .
MS
I n this
case N3'in w o u l d b e a parallel t o -^v of t h e A p o c a l y p s e .
(39) On the theme of the eschatological renewal in the P T see R . LE DfiAUT, nuit pascale, pp. 2 4 8 - 5 1 . (*") O and the Peshitta reproduce the four radicals HTix on all three occasions. For the relation of the Peshitta to the P T cf. n. 3 4 t o chapter I I above. P. W E R N B E R G - M 0 I , I , E R (/. ibi c.) sees a relation rather between O and the Peshitta.
La
ed.
(41) The Aramaic text can be found in W A I ^ T O N and in M . G I N S B U R G E R ' S of the London M S . On this edition see p. 1 3 5 below. (42) For this usage cf. G . D A I , M A N , Grammatik^, § 6 5 , pp. 2 8 9 - 9 1 . (43) I t is so rendered b y Str-B. I l l , p. 7 8 8 .
The Divine
110
Name
and the "Second
Death"
B u t t h e relation of t h e f o r m of t h e divine n a m e in T J I E x 3 , 1 4 goes b e y o n d t h e mere w o r d Nj'in.
T h e relative particle 1 w h i c h stands b e f o r e
it m u s t also b e c o n s i d e r e d .
W e h a v e seen ( " ) h o w R . H .
CHARLES
failed
t o find an e x p l a n t i o n of t h e article 6 b e f o r e rjv, t h o u g h he surmised that t h e H e b r e w i T m n l n n s t o o d b e h i n d 6 cov xat 6 rjv. recalled t h e parallels f r o m
DEBRUNNER
Ex.
R.
S o m e years later A .
and T J I
E x 3 , 1 4 and
D t 3 2 , 3 9 , n o t i n g t h a t d is n o t really t h e Greek definite article b u t t h a t it m e r e l y represents t h e i n d e c l i n a b l e H e b r e w is V a n d in A r a m a i c 1 . b e f o r e rjv.
Semitic
relativi ( " ) .
nota
T h i s in
T h i s will g i v e us an e x p l a n a t i o n of 6
T h e r e is n o reason w h y 6 b e f o r e &v a n d sQxd/^svoq should n o t
also b e t a k e n as representing t h e s a m e relative particle of H e b r e w and Aramaic.
If s u c h is t h e case w e can see w h y it is left undeclined b e f o r e
duo in A p
1,4.
S o far w e h a v e f o u n d in T J I E x 3 , 1 4 a t r u e parallel for o n e of t h e parts
of
the
Apocalypse
tripartite
divine
Name.
'O
eQxdfievog m a y
well r e p l a c e 'liTQ^ T D P of t h e s a m e t e x t , b e f o r e w h i c h , of course, " w h o " , is u n d e r s t o o d .
nota relativi 1,
This
would
give
us
the
the third
m e m b e r of t h e A p o c a l y p s e jform.. M. MS
( " ) believes t h a t t h e b i p a r t i t e f o r m of t h e E o n d o n
GINSBURGER
(f. 6 1 a) of T J I
we have
reproduced
a b o v e (VDV) N n m
NIH «3K
nn'O^), a n d w h i c h is identical w i t h t h a t of W A E T O N , is e r r o n e o u s and should b e tripartite. Nin.
In his p r i n t e d t e x t h e i n t r o d u c e s f T i m , " w h o w a s " , after
T h i s g i v e s an e x c e l l e n t parallel t o t h e d i v i n e N a m e in t h e A p o c a l y p s e .
The emendation,
however,
has n o
r e q u i r e d b y t h e c o n t e x t of T J I .
m a n u s c r i p t s u p p o r t a n d is scarcely A tripartite f o r m u l a is, in a n y case,
i m p l i c i t b y t h e n a t u r e of t h i n g s , if n o t b y t h e c o n t e x t (cf. T J I 3 , 1 4 d . ) . T J I E x 3 , 1 4 of
WAETON
a n d t h e E o n d o n M S , t h o u g h better than a n y
p a s s a g e s o far c o n s i d e r e d , is y e t n o t a q u i t e p e r f e c t parallel t o t h e divine Name
in
the
6 . TJI God
say
(Dt
Apocalypse.
Dt 32,39:
S u c h a parallel
we
find
TJI
Dt
32,39.
T o w a r d s t h e e n d of his final canticle Moses has
32,39):
" S e e n o w t h a t I, e v e n I , a m H e (XIH no
in
God
beside
m e ; I kill a n d
I
make
» 3 « ) ; a n d there is ahve; I wound
and
I
heal a n d t h e r e is n o n e can d e h v e r o u t of m y h a n d " .
(")
See n. 6 and p. 100 of text above.
{«)
I n GdttGelAnz,
a. c,
p.
148;
In
TLZ
34
(1909)
T . R O B E R T S O N for taking d of d wi' as the Greek relative (")
Pseudo-Jonathan,
p.
102.
228
lie criticized
pronoun.
A.
Origin of the Divine
Name of the Apocalypse
111
O renders t h e verse q u i t e h t e r a l l y .
T J I I a n d N , w i t h identical t e x t s ,
paraphrase as f o l l o w s : " S e e n o w t h a t I in m y M e m r a a m h e a n d there is n o o t h e r G o d beside m e . vivifies smites
I a m h e w h o kills t h e l i v i n g in this w o r l d a n d
('TID) t h e d e a d and I am he
in t h e w o r l d t o c o m e .
w h o heals
and there
I a m he w h o
is n o n e
to
save
from m y h a n d s " . T J I has a different p a r a p h r a s e w h i c h w e g i v e here, s h o w i n g t h e b i b lical t e x t b y italics. "T NIQ'O '"P:!:!' I D n^ay
plID*?
N'COr
"la"
QTIN p13 pan nnm n m xin « 3 N nno^ T n n
*13 pnn
Nin
W h e n t h e M e m r a of t h e L o r d will b e revealed h e win
t o r e d e e m his p e o p l e
say to
all t h e
nations:
"See now that IAMHE
W H O I SA N D W H O W A S
and r A M H E W H O W I E E
B E {«)
Nn'jN J T ' ^ I
and there is no other God beside me.
'nai rraO nO'OD N 3 N
/ in m y M e m r a kill and make alive
bvtrm^
fl'2 «ay fl' 'n»na
PjlOa pnn> 'DN
/ smote t h e p e o p l e of Israel
and will heal t h e m in t h e e n d X'av
of t h e d a y s and there is none
D'Wai
to rescue from t h e hands of G o g
fflN I D rrn'ntt^ai
a n d his a r m y w h e n t h e y c o m e
'T p
. pnOr NDIp n i D N l i o a ' ?
t o s e t b a t t l e a r r a y against t h e m " .
H e r e w e e n c o u n t e r t h e s a m e d i v i n e N a m e w e h a v e a l r e a d y m e t in T J I E x 3,14, b u t n o w in its tripartite f o r m .
T h i s t e x t of T J I D t 3 2 , 3 9
is a p e r f e c t parallel t o t h e d i v i n e N a m e in t h e A p o c a l y p s e , n m is t h e relative particle T + nn t h e p a r t i c i p l e , in t h e m e a n i n g o f t h e p r e s e n t . is t h e n t h e e x a c t e q u i v a l e n t of 6 &v.
It
nnn is again t h e p e r f e c t q a l , w i t h
t h e relative p a r t i c l e T p r e s u p p o s e d a n d is t h e e x a c t nnO^ T n P w o u l d c o r r e s p o n d t o iao/ievog
rather
e q u i v a l e n t of o ^v.
t h a n t o eQxofievog.
We
(«') «in ii« of the H T is taken, seemingly, as the Divine N a m e ; cf. I s 41,4 (connected with D t 32,39 in the Mekilta; see above p. 104); 43,10 etc. Cf. S X A U F F B R , a. c.
TWNT
I I I , esp. p p . 342. 350 fif.; BtJCHSEi,. a. c. TWNT
I I I , esp. p . 39.S.
The Divine
112
Name
and the "Second
Death"
h a v e seen, h o w e v e r , t h a t sQxd/ievoi; is p r o b a b l y either a Christian a d d i t i o n o r a Christian a d a p t a t i o n of s o m e o t h e r t e r m o r t e r m s . t h a t t h e i d e a of
God's "coming"
W e must note
is present in this t e x t of T J I w h i c h
s p e a k s of t h e e n d of t h e d a y s a n d t h e advent ([riN) of G o g t o w a r against Israel. I t is t h e n t h a t G o d will b e r e v e a l e d t o r e d e e m his p e o p l e a n d it is t h e n t h a t h e will r e m i n d all n a t i o n s of his d i v i n e N a m e . I t a p p e a r s t h a t o u>v xal 6 a
servile rendering
of
the
xal 6 egxafievoi;
of t h e A p o c a l y p s e is
Xfl'O'? T n r ( 1 ) 1 DnnO) nm
Aramaic
a n d is
p e r f e c t l y paralleled in T J I D t 3 2 , 3 9 a n d i n this t e x t a l o n e of t h o s e a v a i l a b l e t o u s , o r at least of t h o s e s t u d i e d in this c o n n e c t i o n .
I t is n o t t o
b e e x c l u d e d t h a t t h e A p o c a l y p s e is d i r e c t l y d e p e n d e n t o n T J I D t 3 2 , 3 9 i n its use of i t , a l t h o u g h it is p o s s i b l e t h a t b o t h t e x t s are d e p e n d e n t o n t h e s a m e e a r l y liturgical t r a d i t i o n
I n f a v o u r of a direct d e p e n d e n c e
o f t h e N T w r i t i n g o n T J I D t 3 2 , 3 9 s t a n d s t h e f a c t t h a t D t 3 2 , 4 is referred t o in A p 15,3 (Song of M o s e s ) ; D t 3 2 , 4 0 in A p 10,5 a n d D t 32,43 in A p 6,10; 18,20 a n d 19,2.
T h e n again, t h e h y m n in w h i c h t h e d i v i n e N a m e o c c u r s
in 4,8 b e g i n s w i t h t h e w o r d s : " H o l y ,
holy, h o l y . . . "
Now
TJII
and
N D t 3 2 , 3 s a y : " I t is n o t p o s s i b l e f o r a n y of t h e angels o n h i g h t o recall (KIDTO'?) t h e g l o r i o u s N a m e h o l y ' three t i m e s " .
( « n D O NOr)
until t h e y s a y ' H o l y , h o l y ,
T h i s p a r t i c u l a r p a r a p h r a s e , t h o u g h absent f r o m T J I ,
a p p e a r s t o h a v e b e e n p a r t of t h e e a r l y P T p a r a p h r a s e a n d w o u l d p r o b a b l y b e known to the Apocalyptic
writer s o well v e r s e d in J e w i s h
liturgy.
E X C U R S U S T h e Early Dating of T J I Dt 32 - 33 (") T h e N T parallels in t h e m s e l v e s a r g u e a n early d a t e f o r T J I D t 3 2 , 3 9 . W e also h a v e i n d e p e n d e n t e v i d e n c e t h a t T J I D t 3 2 a n d 3 3 are of a v e r y e a r l y d a t e , or, a t least, preserves s o m e v e r y early p o r t i o n s . T o b e g i n w i t h , it a p p e a r s t h a t D t 3 2 w a s in use in t h e J e w i s h litu r g y f r o m a n e a r l y pre-Christian a g e .
The E X X
has a n u m b e r of v a r -
i a n t s f r o m t h e M T ( n o t a b l y in 3 2 , 8 a n d 3 2 , 4 3 ) a n d p r e s u p p o s e s a H e b r e w Vorlage
different
from
t h a t of
the
MT.
F r a g m e n t s of
Dt 32
have
b e e n f o u n d in Q u m r a n (8»). T h e Q u m r a n M S b e a r i n g D t 3 2 appears t o
(")
Cf.
G.
B E L L I N G , a.
c,
pp.
126.
( " ) Cf. Ibid., pp. 125 f. Published b y P. S K E H A N , " A Pragment of the 'Song of Moses' (Deut X X X I I ) from Q u m r a n " , BASOR 136 (1954) 12-15.
Early Dating
of TJI
Dt 32 - 33
113
h a v e b e e n an i n d e p e n d e n t w o r k , n e v e r f o l l o w e d b y c h h 3 3 a n d 3 4 .
It
is n o t e w o r t h y t h a t t h e Q u m r a n f r a g m e n t t o D t 3 2 , 8 , w h i c h reads t h a t G o d d i v i d e d t h e b o u n d a r i e s of t h e n a t i o n s a c c o r d i n g t o t h e n u m b e r s o f t h e s o n s of G o d (i. e. A n g e l s , M T ' t h e s o n s of I s r a e l ' ) , has t h e t e x t p r e s u p p o s e d b y t h e I , X X w h i c h reads xard aoi'&fidv ayyeXcov 0eov.
O,
a n d N f o l l o w t h e M T t e x t in their rendering, of this p a r t i c u l a r
phrase.
TJI,
TJII
h o w e v e r , paraphrases t h e Q u m r a n a n d I / X X reading, w h i c h is c o m -
b i n e d w i t h t h a t of t h e M T in o u r p r e s e n t r e c e n s i o n phrase of D t 3 2 , 8 f. runs ( " » ) — (32,8) When the Most
of T J I .
Its para-
(itahcs i n d i c a t e t h e b i b h c a l t e x t ) : High gave the inheritance of the world
to the nations t h a t w e n t f o r t h f r o m t h e s o n s of N o a h (cf. G n 10,32), when he divided writings a n d l a n g u a g e s t o the sons of men at t h e generation of t h e separation (i. e. at B a b e l ) , a t t h a t v e r y t i m e h e cast t h e l o t with the s e v e n t y angels, t h e masters of t h e n a t i o n s w i t h w h o m h e w a s r e v e a l e d t o see t h e c i t y (cf. T J I G n
ll,7f.);
at t h a t v e r y t i m e he established the boundaries of the nations according to the sum total of t h e s e v e n t y souls of Israel w h o d e s c e n d e d i n t o E g y p t ( E x 1,5).
(32,9) A n d w h e n t h e h o l y p e o p l e fell ( t o
be) t h e l o t of t h e E o r d of t h e w o r l d , M i c h a e l o p e n e d his m o u t h a n d s a i d : 'the good portion of the n a m e of t h e M e m r a of t h e Lord is his people.
Gabriel o p e n e d his m o u t h in praise a n d
said:
'To the house of Jacob belongs the share of his inheritance'. A.
GEIGER
(°^) believes t h a t in this t e x t of T J I w e h a v e a p a s s a g e
t h a t is b a s e d on a p r e - M a s o r e t i c T e x t Vorlage a n d w a s c o n s e q u e n t l y c o m p o s e d b e f o r e t h e M T w a s g i v e n its p r e s e n t definite s h a p e after t h e d e s t r u c tion of t h e t e m p l e .
T h e v i e w is c e r t a i n l y p r o b a b l e , all t h e m o r e s o w h e n
w e realize t h a t this c h a p t e r of t h e H T w a s a p p a r e n t l y in use in t h e l i t u r g y in pre-Christian t i m e s . T J I is q u i t e n a t u r a l .
(60ft) From the the Pentateuch,
T h a t t h e rendering s h o u l d b e retained o n l y in T h i s T g has retained a n u m b e r
of
London M S / . 2 2 6 a ; cf. J. W . E T H E R I D G E ,
anti-halakic
The Targums
vol. I I . See T . P. G L A S S O N , Greek Influence in Jewish
to
Eschatology
(S.P.C.K. Biblical Monographs, N o . 1), London 1961, pp. 6 9 - 7 3 , for the relation of the text to the Testament of Naphtali 8,3 ff.
and to Greek literature. Other
traditions common t o T J I and the Testaments are studied b y A . Studien zum Pseudo-Jonathan (")
Urschrift,
Targum,
2nd ed., p. 2 9 4 .
pp. 2 7 - 3 0 .
MARMORSTEIN,
The Divine
114
Name
passages absent f r o m t h e other P T texts (").
and the "Second
Death"
A s instance w e m a y give
G n 2 9 , 1 7 c e n s u r e d i n Gen. R. 7 0 ; X,v 18,21 c e n s u r e d in M Meg 4,9 ( t h e c e n s u r e d t e x t is also in t h e P e s h i t t a ) ; I , v 22,28 c e n s u r e d in J e r T a l t o Ber 5,3 a n d Meg 4 , 9 ('"a),
X h e o n l y e x p l a n a t i o n of t h e presence of these
t e x t s i n T J I (^') i s t h a t this recension of t h e P T h a s u n d e r g o n e a less severe r a b b i n i c recension t h a n t h e o t h e r P T t e x t s , w h i c h ,
while
they
a p p e a r t o b e f u n d a m e n t a l l y o l d v e r y p r o b a b l y l a c k o l d P T paraphrases extant in T J I ( " ) . T h e o n l y p a s s a g e o f t h e P T t o w h i c h a precise d a t e of c o m p o s i t i o n is g i v e n i s T J I D t 3 3 , 1 1 . of Moses o n L e v i .
T h e p e r i c o p e is t h e final section o f t h e blessing
T h e H T has ( « ) :
Bless, O L o r d , h i s s u b s t a n c e , a n d a c c e p t t h e w o r k of h i s h a n d s ; c r u s h t h e loins of h i s adversaries, a n d t h o s e t h a t h a t e him,
t h a t t h e y rise n o t again.
I n T J I t h e p a s s a g e is t h u s p a r a p h r a s e d : Bless, O L o r d , t h e s u b s t a n c e of t h e h o u s e of L e v i , w h o g i v e t h e t i t h e o f t h e t i t h e s ; a n d t h e offering of t h e h a n d s of E h j a h t h e priest w h i c h h e offered o n M o u n t Carmel a c c e p t graciously. B r e a k asunder t h e loins of A h a b h i s e n e m y a n d t h e n e c k s of t h e false p r o p h e t s w h o w i t h s t a n d h i m ; and let there not he for those that hate Johanan the High Priest a foot to stand on.
These texts have been studied b y S. G R O N E M A N N , Pentateuch-Uebersetzung
in ihrem
Verhdltnisse
zur Halacha,
Die
jonathan'sche
lyeipzig
1 8 7 9 . The
work treats of other questions besides the anti-halakic texts. (62a) See below p p . 1 3 4 - 3 8 . (83) I t appears, on the other hand, that N , and perhaps other P T texts, has been given a rabbinic recension which has removed some anti-halakic passages and has brought other texts into line with rabbinic views: cf. pp. 6 2 f. above and 1 3 5 - 3 8 below. (84) W e m a y recall that the halakah of T J I points t o an early date for this P T text; pp.
60
cf. A . M A R M O R S T E I N
ZAW
4 9 , N F 8 (1931)
2 3 4 f.
and above
f.
(88) This text
(Dt 3 3 , 8 - 1 1 )
was considered Messianic in Qumran and was
applied t o the priestly Messiah from Aaron. 8 0 B . C , cf. J. T . MiWK, Ten Years...
W e find it in 4 Testimonia (from c,
p. 6 1 ; J. S T A R C K Y , RB 7 0 [ 1 9 6 3 ] 4 9 7 f.)
together with D t 1 8 , 1 8 f.; N m 2 4 , 1 5 - 1 7 and Jos 6 , 2 6 as part of a Messianic Anthology.
T h e t e x t is published b y J.
M.
A L L E G R O in JBL
75
(1956)
182-87.
For
an E n g . trans, see ibid, and G . V E R M E S , The Dead Sea Scrolls in English, pp. 2 4 5 f.
Early
Dating
of TJI
Johanan the (135-105
Dt 32-33
115
Priest c a n
B . C . )(8«).
A.
scarcely be a n y
GEIGER ("),
T.
other than
John
N O E D E K E (=»), P .
Hyrcanus
K A H E E (")
o t h e r s ('») t a k e it t h a t t h i s t e x t r e a l l y refers t o J o h n HjTrcanus a n d f r o m his r e i g n .
S o d o e s R . M E Y E R (°^) w h o in a r e c e n t s t u d y
t a k e s E h a s of t h e t e x t t o b e a n o t h e r Priest, i. e. J o h n H y r c a n u s .
designation
of
and dates
of t h e t e x t
Johanan
the
High
A h a b , he believes t o b e n o n e other than t h e
M o r e s e d e k of t h e Q u m r a n scrolls, w h o a c c o r d i n g t o R . M E Y E R b r o k e w i t h the priesthood
a n d official
" p r o p h e t s of l i e s " of T J I ran
and
both
Pharisees. PT
J.
J u d a i s m d u r i n g t h e reign of H j r r c a n u s .
w o u l d t h e n b e t h e " s e e r s of f a l s e h o o d " o f
designations
would
refer
BASSFREUND ("2) and
t e x t in t h e
passage
of
to
the
same
G . D A L M A N (•')
TJI. At
most,
enemies, viz.
refuse t o
according
The Qum-
to
see a n
the old
G . D A L M A N ('*),
w e h a v e here f r a g m e n t s of an o l d m i d r a s h w h i c h d o e s n o t p r o v e t h e p a s sage of T J I
(56)
itself is o l d .
A. T.
O L M S T E A D C^)
takes it that the passage
Hyrcanus bore the title " H i g h Priest" even on his coins; once a disciple
of the Pharisees, he later turned against them. of attitude see JosEPiius, J A
13,10,5 f.,
P'or the reason of this change
§§ 2 8 8 - 9 8 ; BJ 1,2,8, § 6 7 ) .
Hyrcanus'
attitude towards the Pharisees would explain w h y the paraphrases of T J I D t 33,11 is not found in other P T texts.
Unlike L v 2 2 , 2 8 (cf. below p p . 137-38), it does
not appear that the paraphrase of T J I to this verse ever formed part of T J I I or N . In the latter text the rendering of v. 11 has been omitted b y inadvertence, b u t added in square script in the margin. (")
Urschrift,
(58)
Die alttestamentliche Literatur, Leipzig 1868, p. 2 5 6 .
(59)
The Cairo Geniza,
p. 4 7 9 .
(8°) M. G I N S B U R G E R , 98;
F. P. W . B U H L ,
2nd ed., pp. 2 0 3 f. " Z u m Fragmententhargum",
Kanon
und Text
des Alten
MGWJ
Testament,
41 ( 1 8 9 7 ) 6 5 ff.;
Leipzig
1891; Eng.
trans. Canon and Text of the Old Testament, Edinburgh 1892, p. 180; cf. E . S C H U R E R , GJV
I , 3rd and 4th ed. (1901) 152; E n g . trans., HJP, I , p. 150. (81)
Vater. (82)
"'Elia' Festschrift
und ' A h a b ' Otto Michel,
(Tg. Ps.-Jon zu Deut.
3 3 , 1 1 ) " in Abraham
" D i e Erwahnung Jochanans des Hohenpriesters i m Pseudojonathan zu
D t 33,11 und das angeblich hohe Alter dieses T a r g u m s " MGWJ (88)
unser
Leiden 1963, pp. 356-68.
Die Worte
Jesu,
I, (1930); p p . 68 f. E n g . trans.
44 (1900) 4 8 1 - 8 6 .
The Words
of
Jesus,
Edinburgh 1902, pp. 8 4 - 8 6 ; Grammatik'^, pp. 3 0 f. (84) Grammatik^, p. 3 1 ; Words, (88)
pp. 8 5 f.
" C o u l d an Aramaic Gospel be W r i t t e n ? " JNES
1 (1942) 6 2 . H i s criteria
for an early date on P T are not too exacting; in the same context he takes P T Gn 15,12 to be earlier than 6 B. C. because it speaks of the four world Babel, Media, Javan and E d o m
=
Herodian
dynasty!
common name for R o m e in .^morale times and possibly clear of Christian
censors later scribes sometimes
kingdoms
E d o m , of covurse, is a earlier.
So as to steer
replaced it b y Persia which
O L M S T E A D {ibid.) takes to refer to the Sasanid empire, post 2 2 6 A . D .
F o r this
The Divine
116
is a v e r y a n c i e n t o n e referring t o H y r c a n u s ' in 128 B . C . b u t is i n t e r p o l a t e d i n t o t h e
Name
and the "Second
Death"
v i c t o r y o v e r t h e Samaritans
PT
context, which,
curiously
e n o u g h , h e t a k e s t o b e older t h a n t h e d a t e w h e n t h e i n t e r p o l a t e d passage was
composed! T h e r e is n o t h i n g i m p r o b a b l e in t h e v i e w of A .
GEIGER
a n d P. K A H L E
t h a t sees here a p a s s a g e of t h e P T f r o m t h e 2 n d c e n t u r y B . C . I t is p r o b a b l e t h a t t h e blessing of Moses w a s then in liturgical use i^^), a n d if s o , i t m u s t h a v e b e e n a c c o m p a n i e d b y a liturgical p a r a p h r a s e or a T a r g u m . T h e parallel passage f r o m Genesis b e a r i n g t h e blessing of J a c o b (Gn 49) m u s t also h a v e b e e n e m p l o y e d in t h e l i t u r g y f r o m e a r l y t i m e s .
And we
shall see (") h o w o n e p a s s a g e of this (Gn 49,11 f.) appears t o carry
a
pre-Christian p a r a p h r a s e in t h e p r e s e n t P T t e x t s . O u r c o n s i d e r a t i o n o n D t 3 2 a n d 3 3 m a y t h r o w s o m e light on t h e h i s t o r y of t h e f o r m a t i o n of t h e P T .
W e m a y then b e p e r m i t t e d t o recall
h e r e w h a t w e h a v e w r i t t e n earlier (*'») . i t lies in t h e n a t u r e of things t h a t t h e f o r m a t i o n of t h e liturgical p a r a p h r a s e , w h i c h is t h e P T , m u s t h a v e f o l l o w e d t h e p u b l i c reading of t h e T o r a h in t h e s y n a g o g u e .
Our
s o u r c e s for t h e s y n a g o g u e reading of t h e Scriptures are f o u n d m a i n l y in t h e M i s h n a h , w h i c h here, a c c o r d i n g t o t h e e x p e r t s , reflects t h e ideal of t h e r a b b i s of t h e 2 n d c e n t u r y A . D . rather t h a n t h e reality of t h a t o r of earlier p e r i o d s ('*).
T h e M i s h n a h stipulates t h a t t h e T o r a h b e read in sequence
f r o m Genesis t o D e u t e r o n o m y (*'). c a s e in t h e 2 n d c e n t u r y
I t does n o t appear that such was the
A . D . a n d , m u c h less, at t h e earlier p e r i o d ('").
I t is p o s s i b l e t h a t at first passages of t h e T o r a h were read a n d paraphrased in t h e s y n a g o g u e w i t h o u t a n y fixed order ( ' i ) . was most
probably
one such passage.
t e x t s as D t 3 3 a n d G n 4 9 b e .
So
D t 3 2 , as w e h a v e seen,
also w o u l d
such important
T h e T g t o these w o u l d then h a v e been
f o r m e d earlier t h a n t h e others.
S o m e biblical passages
b e e n e m p l o y e d in liturgical use b e f o r e Christian t i m e s .
may
not
have
T h e P T t o these
w o u l d t h e n s h o w their r e c e n t origin.
use of Persia = cf. ibid.
R o m e , cf. J A S T R O W ,
Dictionary....
p.
1 2 3 3 ; for E d o m =
(»•) W e m a y recall its use as a Messianic text in Qumran; (")
Below, pp. Pp. 4 0 - 4 5
230-33. above.
Cf. above pp. 4 3 f. («•) Cf. above p. 4 2 . {'») ('!)
Rome
p. 1 6 .
Ibid. Ibid,
and n.
1 3 to pp. 4 2 f.
cf. n. 5 5 above.
Early
Dating of TJI
Dt 32 - 33
117
I t appears t h e n t h a t w e m u s t e x p e c t s t r a t a f r o m v a r i o u s ages in t h e PT.
W e s h o u l d refrain f r o m a t t e m p t i n g t o d a t e t h e w o r k
o n e single a g e . c o p e s as A .
as s u c h t o
T h e r e is n o t h i n g i n c o n g r u o u s in finding s u c h o l d p e r i -
GEIGER
believes are p r e s e n t in D t 3 2 , 8 a n d D t 3 3 , 1 1 w h i l e
a d m i t t i n g t h a t o t h e r passages are c e r t a i n l y of later origin.
I I I . " T h e Second D e a t h " in the Apocalypse and the A.
The
Expression
in
the New
T h e A p o c a l y p s e s p e a k s of
Targums(")
Testament
" t h e S e c o n d D e a t h " , d devxsQoi; ^dvaTog,
(Syr. N3'3f) HmO) f o u r t i m e s .
T h e expression
is
not
found
elsewhere
in t h e N T . T h e first o c c u r r e n c e of t h e designation is A p 2 , 1 1 w h e r e Christ s a y s , through John, t o the Church about to suffer...
of
S m y r n a : " D o n o t fear
what
you
are
b e faithful u n t o d e a t h . . . h e w h o c o n q u e r s shall n o t
b e h u r t b y t h e second
T h e m e a n i n g of " t h e s e c o n d d e a t h " is
death".
here left undefined, t h o u g h it is c o n t r a s t e d w i t h m a r t y r d o m o r
corporal
d e a t h w h i c h c o n f r o n t s s o m e m e m b e r s of t h e C h u r c h . A p 2 0 , 6 is m o r e explicit on w h a t t h e s e c o n d d e a t h is.
The context
is speaking of t h e m i l l e n n i u m at t h e b e g i n n i n g of w h i c h t h o s e w h o h a v e been b e h e a d e d for Christ c o m e t o life t o reign w i t h h i m f o r a t h o u s a n d years.
T h i s is t h e first resurrection
w h o shares in t h e first r e s u r r e c t i o n !
( 2 0 , 4 f.).
" B l e s s e d a n d h o l y is h e
O v e r s u c h t h e second
death has n o
p o w e r , b u t t h e y shall b e priests of G o d a n d of Christ a n d shall reign w i t h him a thousand years"
(20,6).
T h e c o n c e p t of " t h e s e c o n d d e a t h " is n o t q u i t e clear.
D o e s it m e a n
exclusion f r o m t h e first resurrection? O r is it s o m e f u t u r e e v e n t w h i c h t h o s e sharing in this first resurrection n e e d n o t fear? O u r d o u b t s are d i s pelled b y t w o o t h e r t e x t s .
B o t h these refer t o t h e e n d of t h e m i l l e n n i u m
when t h e last enemies of G o d a n d of h u m a n i t y are c o n q u e r e d .
After the
destruction of G o g a n d M a g o g " t h e d e v i l w h o h a d d e c e i v e d t h e m (i. e. t h e n a t i o n s f r o m t h e f o u r c o r n e r s of t h e w o r l d represented b y G o g
and
M a g o g ( " ) , cf. 8 ) w a s t h r o w n i n t o t h e l a k e of fire a n d b r i m s t o n e w h e r e t h e beast a n d t h e false p r o p h e t w e r e (cf. 1 9 , 2 0 ) ,
(") Leipzig
Cf. T h . Z A H N , 1926,
n. 7 4 ; id. "Zde", (")
"Der
pp. 604-08; TWNT
R.
zweite T o d " BULTMANN,
in
2 (1935), p. 858, n.
On Gog see below pp.
233-37.
Die
"Thanatos" 198.
a n d t h e y will b e t o r m e n t -
Offenbarung TWNT
3
des
Johannes,
(1938),
p.
17,
The Divine
118
ed d a y a n d night for ever and e v e r " (20,10). ment. Death and Hades the
second
fate:
death,
Name
and the "Second
T h e n , after t h e final j u d g e -
w i l l b e t h r o w n i n t o t h e l a k e of
the lake
of
fire"
Death"
(20,14). Sinners
will
fire. have
"This a
is
similar
" t h e i r l o t shall b e in the lake that burns with fire a n d b r i m s t o n e , w h i c h
is t h e second
B.
(21,8).
death"
The Second
Death
in Judaism,
in the Tgs in
Particular
A n expression used four times must h a v e been current coinage when t h e A p o c a l y p s e w a s b e i n g c o m p o s e d , in c e r t a i n circles a t least.
Since we
find t h e d e s i g n a t i o n u s e d in c o n t e x t s s p e a k i n g of s u c h J e w i s h a n d Christian t h e m e s a s t h e r e s u r r e c t i o n , g e n e r a l j u d g m e n t a n d eternal p u n i s h m e n t
it
is e v i d e n t t h a t its o r i g i n s a r e n o t t o b e s o u g h t in H e l l e n i s t i c religion ( " ) . T h e expression
must have come from
J u d a i s m , unless it w a s c o i n e d
by
Christianity. T h e corresponding
Jewish expression for
in H e b r e w a n d N3':n « m O in A r a m a i c .
"second
d e s i g n a t i o n is f o u n d o n l y in t h e l a t e w o r k , t h e Pirqe
('4)
T h e expression
devrcQOi
Mvarog
d e a t h " is ''W m O
S t r . - B . ('s) n o t e t h a t t h e H e b r e w
occurs
also
in
de-Rabbi
Eliezer
PLUTARCH,
De
('*).
facie
in orbe lunae 2 7 , 6 ( = Moralia 9 4 2 P ) : " I n t o that field none of the wicked or impure comes; the good are taken there after death.
T h e y enjoy a most easy life, which
is not, however, blessed or divine until the second death [axQi rov Sevregov &avdTov)". The t e x t has been noted as a parallel to the Apocalypse b y H . A L M Q U I S T in Plutarch und das Neue
Testament.
Ein Beitrag zum Corpus
(Acta Seminarii Neotestamentici passage and comments
Upsaliensis
as follows:
Hellenisticum
15), Uppsala
Testamenti
(p. 139) " Die Vorstellung von des devxegog
^dvarog ist bei Pint, wie im N . T . (vgl. A p k . 2 0 , 6 . 1 4 ; Auferstehung
Novi
1946, who cites the
und Gericht verbunden".
21,8) m i t dem Glauben an
T h e coincidence of the expression in
P L U T A R C H and in the Apocalypse is purely external; the sense is totally different. I n the context (De fac. lun. 28,1 = Mor. 9 4 3 A) P L U T A R C H considers man as being composed of three
elements,
body
(acaiia),
soul
(ipvxri) and intelligence (voijq)
and shows how he believes intelligence becomes liberated from body and soul and reaches happiness.
T h e body is supplied b y earth and the soul by the moon.
The first death on earth liberates the composite from the body; after some time soul and intelligence of the just come to dwell in partial happiness on the moon. is t o this state the text cited from
Mor.
942 P^ refers).
On the moon,
(It
which
supplied the soul, intelligence becomes liberated from the soul, which dies, and intelligence then goes t o perfect bliss on the sun. _ Pace H . A L M Q U I S T , resurrection is as foreign t o this text of P L U T A R C H as it is to Greek thought in general.
For
the notion that souls dwell on the moon after death cf. P. C A P E L L E , De luna, stellis, lacteo orbe animarum (•"•) Kommentar, ('«)
34 (18a).
sedibus,
Hallis Saxonum, 1917, pp. 1-18.
I I I to A p 2 0 , 6 , pp. 8 3 0 f.
The "Second
Death"
in Judaism
119
T h i s writing is d a t e d t o t h e b e g i n n i n g of t h e 9 t h c e n t , w h i c h m a k e s its use as a parallel f o r t h e N T p a s s a g e s of n o g r e a t v a l u e .
The
Aramaic
expression f o r " s e c o n d d e a t h " is f o u n d o n l y in t h e T a r g u m s { " ) , as h a s been noted
by
Str.-B.
T h e s e a u t h o r s also r e m a r k t h a t , a l t h o u g h
other
Jewish writings d o n o t c o n t a i n t h e t e r m s , t h e y d o h a v e t h e c o n c e p t of " s e c o n d d e a t h " w h i c h b e a r s either of t w o m e a n i n g s : (a) E x c l u s i o n f r o m t h e r e s u r r e c t i o n , i. e. r e m a i n i n g in t h e g r a v e . {b)
Passing t o eternal d a m n a t i o n .
STRACK - BILLERBECK only give t w o examples from the Tgs, T g Jer 51,
3 9 . 57, a n d b o t h in illustration of m e a n i n g a of t h e e x p r e s s i o n .
Both
are t a k e n f r o m a c h a p t e r c o n t a i n i n g an o r a c l e against B a b y l o n . 1. Tg Jer 51,39:
T h e H T of this p a s s a g e h a s :
"While they —
are inflamed I will p r e p a r e f o r t h e m a f e a s t
a n d m a k e t h e m d r u n k s o t h a t t h e y s w o o n a w a y a n d sleep a p e r p e t u a l sleep a n d a w a k e n o t " s a y s t h e E o r d . T h e T g paraphrases as f o l l o w s ( " ) :
apV pn^bV
K'n"? [OT piTI
so
N3>3n «mO p m o n HQbvb
that
and
to
(")
bring
they
shall
1640,
them
distress
may
not
be
not
Hve
in
the
strong death world
come.
The bearing of the occurrence of the expression in T J I D t 33,6 on the
A p was noted b y B. W A L T O N in Prolegomenon Polyglot,
upon
a n d t h e y shall d i e the second
N*?!
pn»
will
a n d t h e y shall b e like d r u n k e n m e n
pEJ'pn piT N^T
. TINT
I
«n'N
London
1657.
J.
BuxTORF,
Lexicon
XII,
§ 14, p. 8 5 , t o the London
chaldaicum...,
s. v. niD, Basle
col. 1181; (ed. F I S C H E R , Leipzig 1875, p. 601) who has noted the occurrences
of the expression in the Tgs omits T J I D t 33,6 and adds T g we are to consider.
Ps 49,11 t o those
On this last text he remarks: " i n R e g i i s " .
T h i s text from
Tg Ps 49 is then better excluded, not being attested in other M S S or editions. Jewish and non-Jewish parallels m a y be found in S C H O E T T G E N , O. C. p p . WOLFIUS, p.
756.
Curae phil.
et crit.,
vol. V , Basle 1741, p. 4 6 0 ; W E T S T E I N ,
Note that S C H O E T T G E N ,
O. C. pp.
1136f.; vol.
II,
1136f. finds other instances of the
expression beyond those of the Targums and P R E b y taking TMVSa Kri'B to mean "second
death".
This
rendering of BabBatra and
however, to be rendered " v i o l e n t d e a t h " ; cf.
in G O L D S C H M I D T ' S German one
(") vol.
is,
III.
the
10 a (last words) in the Soncino English version (p. 48) (p.
957).
For the Aramaic text see W A L T O N and .\. S P E R B E R , The Bible in
Aramaic,
The Divine
120
2. Jer 51,57:
J e r 51,57 c d is a parallel
the wise men of B a b y l o n .
Name
and the "Second
oracle
on
Death"
t h e princes
and
The H T has:
" T h e y shall sleep a p e r p e t u a l sleep a n d n o t w a k e " s a y s t h e K i n g w h o s e n a m e is t h e L o r d of H o s t s . T h e T g p a r a p h r a s e s as ('•): N3'3n K m a p m o n . 'fim
Vtnbvb
p n " N*?!
T h e y shall d i e
the second death
a n d shall n o t c o m e t o t h e w o r l d to come.
T h e s e t a r g u m i c e x a m p l e s are g o o d illustrations of t h e first m e a n i n g of " t h e s e c o n d d e a t h " g i v e n b y S T R A C K - B I L L E R B E C K .
I t is p o s s i b l e t h a t
in A p 2 0 , 6 " t h e s e c o n d d e a t h " m e a n s n o m o r e t h a n e x c l u s i o n f r o m t h e resurrection.
I t is m o r e p r o b a b l e t h a t in all t h e t e x t s of t h e Apocal5q)se
w h e r e t h e e x p r e s s i o n o c c u r s it designates eternal d a m n a t i o n , or " t h e d e a t h w h i c h t h e u n j u s t d i e in t h e w o r l d t o c o m e " as r a b b i n i c writings express t h e c o n c e p t C"). I t is t o b e r e g r e t t e d t h a t S t r . - B . h a v e p a s s e d o v e r o t h e r passages of t h e T g s w h e r e t h i s s a m e e x p r e s s i o n " s e c o n d d e a t h " o c c u r s , t e x t s , s o m e o f w h i c h are far b e t t e r parallels t o t h e use of t h e t e r m s in t h e A p o c a l y p s e t h a n t h o s e u s e d in t h e Kommentar
(^i).
W e g i v e these o t h e r o c c u r r e n c e s
of t h e d e s i g n a t i o n h e r e , f o l l o w i n g t h e b i b l i c a l o r d e r . 3. Tg Dt 33,6:
I n his last blessing o n t h e
tribes
of
Israel
Moses
p r a y s as f o l l o w s f o r R e u b e n : L e t R e u b e n l i v e a n d n o t die a n d let his warriors b e f e w ( D t 33,6) (*2). W e k n o w f r o m t h e T a l m u d {Sanh 9 2 a) t h a t t h i s w a s a locus theologicus f r o m w h i c h t h e resurrection or, t o u s e t h e r a b b i n i c t e r m , " v i v i f i c a t i o n " (*3), of t h e d e a d w a s p r o v e d .
('»)
For Aramaic text see as in preceding note. See,
(")
e. g. T J I I and N D t 3 3 , 6 cited immediately below.
I I I , p p . 8 3 0 f.
(»2) T h e rendering of the R S V is followed; for difiaculties of the H T cf.
the
commentaries. (83) Cf. G . F . M O O R E , rection".
Judaism II,
p p . 3 7 9 f. and the I n d e x s. v.
"Resur-
The "Second
Death"
in Judaism
Rabba
121
(BA4, c. 3 5 2 A . D.) said:
H o w d o we prove the
vivification o f t h e d e a d f r o m t h e T o r a h ? H e s a i d : May live and die not ( D t 3 3 , 6 ) .
Reuben
live — in this w o r l d ; and
Let Reuben
die not — in t h e w o r l d t o c o m e . T h e T g s t a k e " t o d i e " of D t 3 3 , 6 t o refer t o t h e s e c o n d d e a t h .
O
paraphrases ( " ) — (italics s h o w e x p l a n a t o r y a d d i t i o n t o t h e H T ) : ND'^r " n n p N I •ma'
K"? N:'3n
Let
NmOl
and
R e u b e n h v e in eternal die
not
the second
life death.
T J I I i n t h e Paris M S S 110, e d i t e d b y M . G I N S B U R G E R , h a s (»») — (itahcs as a b o v e ) : pn W:n
NO'^ra p i S I 'n'
«ma3
m a ' N"?!
N'PT"! pn'O NfllO n n
. TINT NO'^y^
L e t R e u b e n l i v e in this
world
a n d d i e n o t in the second
death
in which
death
the wicked
die
in the world to come.
N a n d t h e t e x t of T J I I f o u n d in W A E T O N a r e i d e n t i c a l w i t h t h a t o f Paris 110 a n d of t h e L e i p z i g M S N o 1, c o l l a t e d b y M . G I N S B U R G E R (*') e x c e p t t h a t f o r x m O t h e y read K i m O . "plague".
T h e usual meaning of
is
T h e c o n t e x t of D t 3 3 , 6 requires t h a t w e u n d e r s t a n d t h e e x -
pression as " s e c o n d d e a t h " ; " t h e s e c o n d p l a g u e " o r " p e s t i l e n c e " is c l e a r l y excluded.
W e m a y c o r r e c t t h e t e x t s of T J I I , W A E T O N a n d N t o t h a t of
Paris 110 a n d C o d . L i p s I o r , b e t t e r still, retain t h e t e x t t h e y offer a n d u n d e r s t a n d NimO as " m a l i g n a n t d e a t h " , a m e a n i n g g i v e n t o t h e w o r d by
J. L E V Y ( " ) .
T J I h a s t h e s a m e t e x t as Paris 110 b u t o m i t s t h e w o r d f o u n d in all other t a r g u m i c paraphrases of D t 3 3 , 6 .
"second"
T h e omission m a y
b e d u e t o a scribal error, o r m a y h a v e n e v e r e x i s t e d i n T J I , b e i n g u n d e r stood from the context.
(84) Aramaic t e x t in A . S P E R B E R , The Bible in Aramaic,
I. The Pentateuch
according to the Targum of Onkelos, Leiden 1959, p. 3 5 0 . (88)
Das Fragmententhargum...
(8«)
Cf. ibid. p . 8 9 .
(87)
Cf. W T a n d
WTM
p. 6 8 .
s. v . WIiiD.
N g l D t 3 3 , 6 corrects the t e x t t o nWiDS].
The Divine
122
Name
and the "Second
Death"
T h e d e a t h w h i c h t h e u n j u s t die in t h e w o r l d t o c o m e is t h e p u n i s h m e n t of G e h e n n a .
T h e m e a n i n g of " t h e s e c o n d d e a t h " of this paraphrase
o f D t 3 3 , 6 is t h e n t h e s a m e as t h a t w h i c h w e find in t h e A p o c a l y p s e . 4. Tg Is 22,14:
T h e H T of Is 22,14 is an oracle against t h e E p i c u r e a n -
m i n d e d J e w s w h o s e m o t t o i s : " l e t u s eat a n d d r i n k f o r t o m o r r o w die"
(Is 2 2 , 1 3 ) .
we
The H T continues:
T h e E o r d of h o s t s has revealed himself t o m y ears: " S u r e l y this i n i q u i t y shall n o t b e f o r g i v e n
y o u till y o u
d i e " says t h e
E o r d G o d of h o s t s . T h e T a r g u m i s t in his p a r a p h r a s e t a k e s this d e a t h t o m e a n t h e s e c o n d one.
T h e T g t o Is 2 2 , 1 4 runs
—
(itahcs as b e f o r e ) :
T h e p r o p h e t s a i d : " W i t h m y ears w a s I hearkening w h e n t h i s w a s d e c r e e d b e f o r e t h e E o r d of H o s t s ; ' T h i s sin shall n o t b e f o r g i v e n y o u till y o u die the second
death ( N : ' 3 n NmO p m a m
IV)
s a y s t h e E o r d of h o s t s . O u r t w o final t e x t s c o m e f r o m Is c h . 6 5 .
I n t h e biblical t e x t G o d
c o m p l a i n s t h a t he h a s held o u t his h a n d s t o w a r d s his u n b e l i e v i n g p e o p l e w h o h a v e refused t o hsten t o h i m .
Instead they have provoked him t o
anger b y immoral and idolatrous behaviour. d i v i n e c h a s t i s e m e n t (65,1-7). not be destroyed.
T h e i r evil w a y s shall bring
B e c a u s e of t h e faithful r e m n a n t , Israel shall
T h i s r e m n a n t shall possess a b u n d a n c e in t h e l a n d of
Israel a n d p r o s p e r w h i l e t h e i m p i o u s suffer (8-16).
T h e t e x t goes on the
d e s c r i b e this n e w a g e G o d h a s in store f o r his h o l y c i t y a n d f o r his p e o p l e in
the
t e r m s of a
new
creation
of J e r u s a l e m a n d of t h e h e a v e n s a n d
e a r t h (17-25). 5. Tg Is 65,6:
In t h e H T G o d is speaking of t h e m a n n e r in w h i c h
h e is t o p u n i s h t h e i m m o r a l i t y of t h e u n f a i t h f u l
Israelites.
" T h e s e are a s m o k e in m y nostrils, a fire t h a t b u r n s all t h e d a y (65,5).
B e h o l d , it is written
b e f o r e m e : ' I will n o t
keep
silent, b u t I will r e p a y , y e a , I will r e p a y i n t o their b o s o m ' " .
For this, and the following texts of T g Isaiah, see A . S P E R B E R , The Bible in Aramaic III and J. E . S T E N N I N G , The Targum of Isaiah. The Aramaic texts of both are identical. W e follow the rendering of S T E N N I N G .
The "Second
Death"
in Judaism
123
I n t h e T g this t e x t is p a r a p h r a s e d as f o l l o w s : D i n ' W pnmarmD
6 5 , 5 " T h e i r punishment
shall
be in
Gehenna
n i Np"?! NnC^Nl
«0V
'aip
«n
w h e r e t h e fire b u r n s all t h e d a y . 6 5 , 6 B e h o l d it is w r i t t e n b e f o r e m e :
N»n3 N D I N pn"? p n «
'l
will
not
during
p n m n m i r n D \rb p n b K
give
(their)
them
respite
life
b u t w i n render t h e m the punishm e n t of t h e i r t r a n s g r e s s i o n s
K:>3n
a n d i^i7/ ieZjver their
IDOKT
to the second
. pnn'13 n'
From Gehenna
this t e x t w e c l e a r l y see t h a t
where
the fire burns
death'"
body (»»)
" t h e s e c o n d d e a t h " of 6 5 , 6 is
all the day of 6 5 , 5 .
T h i s t e x t of t h e T g t o
t h e P r o p h e t s is an e x a c t parallel t o A p 20,14 a n d 21,8. of " t h e lake which burns with fire and brimstone, a n d 20,14
Satan wicked
so-ys:
" t h i s is t h e second
(20,10), t h e b e a s t
death,
A p 21,8 speaks
w h i c h is the second
t h e lake
a n d t h e false p r o p h e t
of fire"
(19,20)
into
as well
death" which
as t h e
(20,15) are t h r o w n .
6. Tg Is 65,15:
W e h a v e seen h o w t h e c o n c l u d i n g p o r t i o n of I s c h . 6 5
describes w h a t G o d h a s in s t o r e f o r t h e faithful of his p e o p l e .
The new
h e a v e n s a n d earth a n d t h e n e w J e r u s a l e m w h i c h h e is a b o u t t o c r e a t e (17-22) is o n l y f o r t h e f a i t h f u l ; t h e w i c k e d shall first b e d e s t r o y e d .
It
is t o these latter G o d s p e a k s in 65,15. " Y o u shall l e a v e y o u r n a m e t o m y c h o s e n f o r a c u r s e , a n d t h e L o r d G o d will s l a y y o u ; b u t his s e r v a n t s h e will call b y a different n a m e " . T h e T g renders literally, a p a r t f r o m rendering " s l a y y o u " as " s l a y y o u with the second d e a t h " .
T h e entire p a r a p h r a s e r u n s :
A n d y o u shall l e a v e y o u r n a m e for a curse t o m y c h o s e n a n d t h e L o r d G o d will s l a y y o u with
the second
death
(pDDn'D'l
(89) According to the general view of authors T g Jonathan to the Prophets, although redacted in Babylonia, originated in Palestine. On the Palestinian T g to the Prophets see below ch. V I I , n. 6 7 ) .
The Divine
124
Ni'Sn NmO D'H'JN V\) b u t
Name
his s e r v a n t s ,
and the "Second
Death"
he
the righteous,
shall
call b y a different n a m e . I t is n o t e a s y t o s a y w h a t precise m e a n i n g w e are t o g i v e t o " t h e s e c o n d d e a t h " in this c o n t e x t .
I t m a y m e a n t h a t t h e i m p i o u s are e x c l u d -
e d f r o m t h e resurrection a n d t h e e n j o y m e n t of life in t h e n e w creation G o d is a b o u t t o b r i n g a b o u t .
I t c o u l d also m e a n eternal d a m n a t i o n , as
this t o o implies e x c l u s i o n f r o m t h e h f e of bliss w h i c h is p r o m i s e d in t h e context. I s 6 5 is referred t o a n u m b e r of t i m e s in t h e N T .
P a u l cites v v . 1 f.
as t h e c o m p l e m e n t f r o m t h e P r o p h e t s t o his t e x t s f r o m t h e T o r a h ( D t 32,21) w h e n h e s h o w s t h a t Israel's b l i n d n e s s a n d c u l p a b i l i t y in n o t
receiving
t h e G o s p e l w e r e f o r e s h a d o w e d o r p r e d i c t e d in t h e O T ( R m 10,20 f . ) . W h e n A p 2,17 (cf. 3,12) s a y s Christ is t o g i v e a n e w n a m e t o his faithful o n e s h e p r o b a b l y refers t o I s 6 5 , 1 5 .
H e is certainly referring t o
I s 6 5 , 1 7 . 1 9 w h e n h e s p e a k s of t h e creation of t h e n e w h e a v e n s a n d t h e n e w e a r t h a n d t h e n e w J e r u s a l e m in A p 21.1.4.
I n A p 20,14 - 21,4 J o h n
is t h i n k i n g a.gainst t h e b a c k g r o u n d of I s 6 5 , 1 5 ff.
I t appears f r o m this
t h a t in 2 0 , 1 4 h a s p a s s e d f r o m t h e b i b l i c a l t e x t of I s 6 5 , 1 5 t o t h e m a n n e r in w h i c h this w a s u n d e r s t o o d in t h e liturgical p a r a p h r a s e w h i c h w e still find in t h e T a r g u m t o this v e r s e .
T h i s w o u l d i n d i c a t e t h a t in this section
of t h e T a r g u m , a n d p r o b a b l y in t h e others w h i c h w e h a v e
considered,
w e are in t h e p r e s e n c e of pre-Christian paraphrases w h i c h h a v e influenced t h e t h o u g h t a n d t e r m i n o l o g y of t h e A p o c a l y p s e . T h a t t h e a u t h o r of t h e A p o c a l y p s e s h o u l d d r a w h e a v i l y on a liturgical p a r a p h r a s e is b u t n a t u r a l . very pronounced. E.
STAUFFER
T h e liturgical c o l o u r i n g of this w o r k is
writes of J o h n ' s relation t o priestly t r a d i t i o n :
N o w h e r e in r a b b i n i c literature o r in pre-Christian hellenism is t h e r e a writing
or a tradition
like t h e s a m e w e a l t h p l a c e of
John
of
in t h e h i s t o r y of
p r i e s t l y .tradition.
which can
Johannine
parallels.
religion.
He
exhibit That
an5rthing fixes
the
belongs t o
the
T h e B a p t i s t ' s disciple J o h n is an a p o c a l y p -
tist c a s t in a levitical-liturgical m o u l d j u s t as Gamaliel's disciple P a u l is a n a p o c a l y p t i s t c a s t in a r a b b i n i c - d i a l e c t i c a l m o u l d
C").
I t is n o t t o n o p u r p o s e t h a t it [the A p o c a l y p s e ] c o n t a i n s m o r e
(•') New
Testament
Press) 1963, pp. 41 f.
Theology,
E n g . trans, b y
John
M A R S H , London ( S C M
The "Second
Death"
in Judaism
125
h y m n s t h a n a n y o t h e r b o o k in t h e N T , w h i l e its
framework
a n d its f o r m a l l a n g u a g e are u n m i s t a k a b l y h t u r g i c a l in c h a r a c ter ( " ) .
(»i) Ibid.
p. 4 1 .
Caro 11 (1957) 2 8 - 4 0 ; A p o k a l y p s e " , NT
See also T . P. T O R R A N C E , "Liturgie et A p o c a l y p s e " ,
Ver-
G. C E L L I N G , " Z u m gottesdienstlichen Stil der Johannes-
3 (1959) 107-37; S. L A U C H L I , " E i n e Gottesdienststruktur in der
Johannes-Offenbarung"
TZ
16
(1960) 3 5 9 - 7 8 .
P.
PRiGENfs
monograph.
Apo-
calypse et Liturgie (Cahiers Theologiques 52), Neuchatel, November 1964, examines the Letters to the Seven Churches and A p 4 - 5
and believes that they are heav-
ily influenced b y the liturgy of the early Church, b y the Eucharistic and Paschal liturgies in particular.
This, in his view, invites us t o consider the entire book
of the Apocalypse from the liturgical rather than from the apocalyptic point of view (cf. o. c , p. 78 etc.)
T h e author does not consider the evidence of the P T
but his conclusions agree with what we will have to say in ch. V I I when we compare several texts of the A p with the Tgs, and with the P T in partictdar.
The
influence of the Jewish liturgy on the author of the A p is much more pronounced than P R I G E N T is inclined t o admit (cf. e. g. o. c,
pp. 78 f.).
W e regret that his
fine study appeared too late to be used in the composition of this dissertation.
CHAPTER
V
SOME E X A M P L E S O F DOCTRINAL A N D RELATIONSHIP
B E T W E E N
T H E TARGUMS
LINGUISTIC
A N D T H E
GOSPELS
In t h e p r e s e n t c h a p t e r w e will t a k e a different a p p r o a c h t o t h e P T , c o n s i d e r i n g m e r e l y several t e x t s in w h i c h its l a n g u a g e a n d teaching a p p e a r t o shed s o m e h g h t o n certain t e x t s of t h e Gospels.
T h e A r a m a i c colouring
of t h e G o s p e l s h a s been t h e s u b j e c t of m a n y studies already. q u e s t i o n w e d o n o t i n t e n d t o enter here.
Into this
I n s t e a d w e t a k e several Gospel
t e x t s w h i c h are related t o passages of t h e P T a n d w h i c h argue an early d a t e f o r t h e s e latter.
O u r s t u d y shall t a k e us i n t o t h e consideration of
a t e x t f r o m O w h i c h a p p e a r s t o retain an o l d Palestinian understanding of G n 9,6.
H a v i n g seen t h e p o i n t s of c o n t a c t b e t w e e n t h e Gospels a n d
t h e P T in a f e w t e x t s w e will g o o n t o c o n s i d e r t h e p o s s i b l e c o n t r i b u t i o n t h e v a r i a n t recensions of t h e P T m a y h a v e Problem.
to make to the Synoptic
T h e present chapter takes examples from b o t h the Sjmoptics
and the Fourth
Gospel.
I. " Y o u have heard that it w a s said . . . " M t 5,21 and T g s Gn 9,6 (i) In M a t t h e w ' s a c c o u n t of t h e S e r m o n o n t h e M o u n t O u r L o r d s a y s five t i m e s t o his listeners: " Y o u h a v e heard t h a t it w a s said (to t h e men of
o l d ) . . . " (Mt 5,21.27.33.38.43).
I n these passages
Christ
contrasts
t h e i n t e r p r e t a t i o n of t h e O l d L a w c u r r e n t in J u d a i s m w i t h t h e perfection which he had come to teach.
Of t h e five O T passages t h u s i n t r o d u c e d
t w o (5,27.38) cite t h e O T v e r b a l l y ; o n e (5,33) has a conflate t e x t h a r d t o identify.
T w o g i v e c o m m a n d s f r o m t h e O T (5,21.43) w h i c h are a c -
c o m p a n i e d b y a d d i t i o n s n o t f o u n d in t h e O T t e x t s . I t is q u i t e possible t h a t these latter t e x t s , as t h e y n o w s t a n d , a r e t h e w o r k of M a t t h e w o r of t h e tradition o n w h i c h h e d e p e n d s a n d are
(1) Cf. S t r . - B . , I , p p . 2 5 4 - 7 5 , to M t 5 , 2 1 ; G . D A Y M A N , id., 126
Jesus-Jeschua,
Leipzig
1 9 2 2 , pp.
65-68.
Worte Jesu I , p. 3 4 3 ;
Mt
5,21 and Tgs Gn 9,6
127
i n t e n d e d t o p u t t h e c o n t r a s t b e t w e e n t h e O l d a n d t h e N e w L a w in h i g h rehef.
I t is also p o s s i b l e t h a t t h e t e x t s really represent t h e m a n n e r in
w h i c h t h e O T w a s i n t e r p r e t e d t o Christ's hearers in t h e s y n a g o g u e . a
study
of
the
texts
in
relation
to
NT
Judaism
will
Only
solve
the
problem. T h e O T t e x t s t o w h i c h M t 5,43 ( " Y o u shall l o v e y o u r n e i g h b o u r a n d h a t e y o u r e n e m y " ) refer are h a r d t o i d e n t i f y .
It m a y be merely a for-
m u l a t i o n of t h e m a n n e r in w h i c h certain s e c t i o n s of J u d a i s m u n d e r s t o o d L v 19,18(2).
The Tgs to
G n 9,6
m a y h e l p u s i d e n t i f y M t 5,21
where
Christ tells his a u d i e n c e : " Y o u h a v e h e a r d t h a t it w a s said t o t h e m e n of o l d :
'You
shall n o t kill, a n d w h o s o e v e r kills shall b e liable t o t h e j u d g e ment'";
[ov (povEvaeiQ, dg 6' av fovevarj,
svoxog eaxai rfj xQiaei).
T h e first p a r t of Christ's w o r d s is a d i r e c t c i t a t i o n f r o m E x 2 0 , 1 3 D t 5,18.
The second part contains the sanction for those w h o
the commandment.
=
violate
T h e m o s t n a t u r a l e x p l a n a t i o n of t h e w o r d s of Christ
is t h a t h e is citing t h e c o m m a n d m e n t as his hearers h e a r d it in t h e s y n a gogues,
where
both
command
and
sanction
would
then
have
been
combined. T h e s a n c t i o n w h i c h h e refers t o c a n n o t b e identified as s u c h in a n y O T text.
I n general a u t h o r s refer t o E x 2 1 , 1 2 ; L v 2 4 , 1 7 . 2 1 ;
where t h e s a n c t i o n s are laid d o w n f o r t h e c r i m e of m u r d e r (^).
N m 3 5 , 1 6 ff. N o mention
is m a d e in a n y of these t e x t s of t h e j u d g e m e n t m e n t i o n e d in t h e N T tation.
It
seems, t h e n , t h a t w e
h a v e here a reference t o t h e
ci-
current
(2) W . D . D A V I E S , The Setting of the Sermon on the Mount, Cambridge 1964, pp. 235-38 (for relation with the Dead Sea Sect). Some modern writers believe that in M t 5,43-48 Christ is referring t o the Dead Sea Sect; cf. W . D . D A V I E S , ibid.; M. S M I T H , ( " M a t t . v. 4 3 : ' H a t e thine E n e m y ' " , HTR 45 [1952] 72) thinks the text m a y have been drawn from a Targum. D . D A U B E [The New Testament and Rabbinic Judaism, London 1956, pp. 55-62, esp. 55 f.) believes that, in view of rabbinic usage (shome'a 'ani, "1 h e a r " , " I understand", or rather, " I might understand") there is good reason for translating the first part of the Matthean form b y : " Y e have literally understood", or " Y e might vmderstand literally". The formula m a y then introduce not a biblical citation, but rather a false, narrow, understanding of it (p. 66).
e.
(Etudes
g. M. J . L A G R A N G E , £vangile selon saint Matthieu Biblied., Paris 1923, p. 97 and commentators in general. T h . Z A H N , Das Evangelium des Matthdus ( K N T ) , 2nd. ed., Leipzig 1905, p. 221 refers t o Gn 9,6 among other texts. (8)
Cf.
ques), 2nd
Examples
128
of Relationship
between the Targums
and the Gospels
J e w i s h paraphrasis of s o m e O T t e x t o n t h e s a n c t i o n a t t a c h e d t o t h e crime of m u r d e r rather t h a n t o a n y O T t e x t in p a r t i c u l a r .
T h e unlearned a u -
d i e n c e of Christ w o u l d h a v e listened t o s u c h a p a r a p h r a s e in t h e s c h o o l o r synagogue;
hence
Our
Lord's
words:
"You
h a v e heard
that
it
was
said...". If w e c o u l d d e t e r m i n e s o m e t a r g u m i c p a r a p h r a s e t h a t agrees w i t h M t 5,21 w e m a y b e a b l e t o i d e n t i f y a t a r g u m i c c i t a t i o n in t h e N T .
If
w e t u r n t o t h e t a r g u m i c paraphrases of E x 2 1 , 1 2 ; E v 2 4 , 1 7 . 2 1 ; N m 35,16 ff. we
find
that the T g s scarcely g o b e y o n d the H T ( ^ ) .
different w h e n w e e x a m i n e t h e T g s t o G n 9,6.
The
matter
is
T h e biblical t e x t s a y s :
" W h o e v e r sheds t h e b l o o d of m a n , b y m a n shall his b l o o d b e s h e d ; f o r G o d m a d e m a n in his o w n i m a g e " . O n e w o u l d e x p e c t t h a t t h e r a b b i s w o u l d see here t h e sanction t o t h e c r i m e of m u r d e r rather t h a n in t h e o t h e r t e x t s w e h a v e already m e n t i o n e d . A f t e r all, G n 9,6 g i v e s us t h e reason for t h e m a l i c e of m u r d e r . according
to
S T R A C K - B I L L E R B E C K {^),
Jewish
Eaw
Now,
on m u r d e r did n o t
d e v e l o p this t e x t , b u t rather s a w in it a reference t o t h e malice of t h e m u r d e r of t h e N o a c h i t e s , i. e. t h e n o n - J e w s .
Jewish law proper on murder
w a s b u i l t on E x 2 1 , 1 2 ; E v 24,17 a n d N m 3 5 , 1 6 ff., a n d in c o n t r a d i s t i n c t i o n t o G n 9,6, a c c o r d i n g t o t h e s a m e a u t h o r s . T h i s p o i n t c a n b e seriously d o u b t e d as far as N T cerned.
J u d a i s m is c o n -
T h e a u t h o r s c i t e d b y S t r . - B . (») in illustration of t h e last p a r t
of their c o n t e n t i o n are all f r o m a later p e r i o d ; R . H a n i n a , c. 225 A . D . {Gen.
R. 3 4 , 2 1 b ) ; R . J a c o b
ben
A h a , c. 3 5 0 A .
D . {Sanh
57 b ) .
In
(4) T J I to E x 21,12 says the murderer is t o be put to death by the sword. T h e P T on the Decalogue gives a motive for the observance of each of the commandments.
T h a t for E x 20,13 is: "My
people, children of Israel, you shall not be murderers;
you
shall not be companions of or partakers v?ith murderers; in the congregation of Israel there shall not be seen a murderous people; neither shall your sons rise up after you and teach one another t o take part with murderers; for on account of the guilt of murder the sword cometh forth upon the w o r l d " . E n g . trans, b y
J.
W.
ETHERIDGE,
o. c.
For a possible bearing of this text on R m 5,12 el Targum palestinense", Sefarad (8)
(«)
I , p. 254. Ibid.
19 (1959) 1 f.
I,
p. 512,
and
see J. R. D f A Z ,
cp.
Aboth
5,8.
" D o s notas sobre
Mt
S,21 and Tgs Gn 9,6
Mekilta, Bahodesh
129
8 , t o E x 2 0 , 1 3 w e find t h e c o m m a n d " T h o u shalt n o t
kill" explained through Gn 9 , 6 . Thou Whosoever
T h e t e x t runs ( ' ) : W h y is this said?
shalt not murder. sheds
man's
blood
etc.
Gn
B e c a u s e it s a y s :
We
9,6.
have
thus
(i.
e.
in G n 9 , 6 ) h e a r d t h e p e n a l t y b u t h a v e n o t h e a r d t h e w a r n i n g ; therefore i t says h e r e : Thou
shalt not murder.
I t is q u i t e clear t h a t t h e p e n a l t y f o r m u r d e r is seen t o exist in G n 9 , 6 rather t h a n in t h e o t h e r t e x t s o f t h e P e n t a t e u c h .
T h i s b e c o m e s all t h e
clearer w h e n w e c o n s i d e r t h a t i n t h e c o n t e x t t h e M e k i l t a g i v e s t h e p u n i s h m e n t s a t t a c h e d t o t h e o t h e r c o m m a n d m e n t s in t h e s a m e l a n g u a g e : " W e h a v e heard t h e p e n a l t y b u t h a v e n o t h e a r d t h e w a r n i n g " .
I n its c o m m e n -
t a r y o n E x 2 0 , 1 7 it again cites G n 9 , 6 t o s h o w t h a t m u r d e r is c o m p a r a b l e t o d e s t r o y i n g t h e i m a g e of t h e k i n g , m a n b e i n g m a d e in t h e i m a g e of G o d . P H U O g i v e s t h e s a m e reason f o r t h e m a h c e o f m u r d e r in his c o m m e n t a r y o n this article of t h e D e c a l o g u e {De Decalogo,
1 3 2 ff.) (').
Eet h i m , t h e n , w h o slays a n o t h e r m a n k n o w full w e l l . . . t h a t h e is g u i l t y of sacrilege, t h e r o b b e r y f r o m its s a n c t u a r y of t h e m o s t sacred of G o d ' s p o s s e s s i o n s . . .
B u t m a n , t h e best
of
living
creatures, t h r o u g h t h a t higher p a r t of his b e i n g , n a m e l y , t h e soul, is m o s t n e a r l y akin t o h e a v e n , t h e p u r e s t t h i n g i n all t h a t exists, a n d , as m o s t a d m i t , also t o t h e F a t h e r
of t h e w o r l d ,
possessing in h i s m i n d a closer likeness a n d c o p y t h a n a n y t h i n g else o n earth of t h e eternal a n d blessed A r c h t y p e . R . A k i b a , t o o , refers t o G n 9 , 6 w h e n m u r d e r (»).
h e s p e a k s of t h e m a l i c e o f
I t seems h i g h l y p r o b a b l e t h a t E x 2 0 , 1 3 w a s t h e n c o n n e c t e d
w i t h G n 9 , 6 in N T J u d a i s m a n d w e c a n t u r n t o t h e T g s o n this p a s s a g e in o u r effort t o e l u c i d a t e M t 5 , 2 1 .
(')
For the H e b . T e x t with English rendering
de-Rabbi
Ishmael,
WINTER-A.
Philadelphia
WIJNSCHE,
Der Mekilta,
S. H o R O V i T z - I . A . R A B I N ,
Leipzig
Tarbiz
I^eipzig 1879; G. A L L O N ,
5 (1933-34)
S . B E L K I N , Philo
Cambridge
in J.
23-36; 241-46;
( U S A ) - L o n d o n 1950,
see R . R i T T E R , Philo
"Studies in the Halakah of P h i l o " 9 (1934-35)
30-37;! 4 5 2 - 5 9 ,
and the Oral Law. The Philonic
in Relation to the Palestinian
translation
2nd ed., Jerusalem 1960, p. 2 3 2 .
For P H I L O ' S relation to Jewish Halakah
Halacha,
Mekilta
IyAUTERBACH,
1902, p. 2 1 9 ; H e b . t e x t ed., H .
(8) Tr. F. H . COLSON in the Loeb edition, p. 7 3 .
cf. J.
1949, vol. I I , p. 2 6 0 ; German
Halakah, Cambridge
and, in particular,
Interpretation
(Mass.)
(9) Gen. R. 3 4 ; the text is in S t r . - B . , I , p. 2 5 4 .
und die
(in H e b . ) ,
of Biblical
Law
1940 (with bibliography).
Examples
130
of Relationship
between the Targums
and the Gospels
W e possess T g s t o G n 9,6 in O , T J I , P T G (MS F ) ( " ) a n d in N . B o t h P T G a n d N , w i t h similar t e x t s , render t h e N T faithfully.
T J I and O,
o n t h e c o n t r a r y , i n t r o d u c e a reference t o " j u d g e m e n t " in their paraphrases. T J I renders ( " ) (italics d e n o t e a d d i t i o n a l p a r a p h r a s e ) : K r i ' N I Kan Tltt^'n paiinO N'3"n pnnD3 mem
"jlCSp n'*?
'ia pino
D1"1K KDI K3n nvb
n ' 13P
by witnesses guilty
(")«3pri3
the judges
of murder.
{Uood)
n'3a NPISns!? T n y
• NrSN
w h o sheds t h e b l o o d of m a n ,
without
the world
witnesses,
will
on the Day
shall find him
And he who sheds
call
the Lord
him
of Great
to
of
account
Judgement;
because
in t h e i m a g e of t h e L o r d h e m a d e m a n .
I n this rendering of T J I w e find a reference t o an e a r t h l y a n d e s c h a t o logical judgement introduced into the paraphrase.
O has the same rende-
ring as T J I , w i t h o u t , h o w e v e r , t h e reference t o t h e eschatological j u d g e ment.
O ' s t e x t s is as f o l l o w s (^') (italics as b e f o r e ) : KtriNT «0n IWn
W h o sheds t h e b l o o d of m a n ,
bV p i n O D
by witnesses,
S ' l n lO'D
sentence
NO'72fD ' " I N Itt'n' n'On . N » : N n' nnr " l
according
of the judges,
to the shall his
b l o o d b e s h e d ; b e c a u s e in t h e i m a g e of t h e L o r d h e m a d e m a n .
T h e s u b s t a n c e of t h e paraphrases of T J I a n d O is t h a t t h e murderer is t o b e b r o u g h t t o j u d g e m e n t ; in t h e w o r d s of M t 5,21 " h e is liable t o the judgement".
I n N T J u d a i s m , as w e h a v e said, t h e c o m m a n d " T h o u
shalt n o t k i l l " of E x 2 0 , 1 3 w a s m o s t p r o b a b l y c o n n e c t e d w i t h , a n d explained through,
G n 9,6.
T h e T g s of T J I a n d O p a r a p h r a s e this latter verse
in a m a n n e r s u b s t a n t i a l l y identical w i t h t h a t in w h i c h E x 2 0 , 1 3 is p a r a -
(i») T e x t in MdW, (")
p. 3 1 .
Aramaic text in W A L T O N and M. G I N S B U R G E R , Pseudo-Jonathan.
(12) According
to JASTROW
mutation of «:ip*« J . J E R V E L L ,
[Dictionary
s. v.) Kipvt
[Imago
however
Dei ...
. . , p. 15.
is a reverential transGottingen
1960, p. 9 7 ,
n. 101), following J . L E V Y , thinks it represents the t w o Greek words 6vo eixtov. (13) W e cite the text of W A L T O N ; variants see A . S P E R B E R , differences are immaterial.
for a slightly
The Bible in Aramaic
different text and textual
I, p. 13.
For our purpose the
A Latin translation can be found in W A L T O N and an
English one in E T H E R I D G E , O. C, p. 5 2 .
Lk
11,27
and PT
49,25
131
p h r a s e d in M t 5,21 b .
I n this N T verse w e v e r y p r o b a b l y h a v e t h e f o r m
in w h i c h t h e c o m m a n d against m u r d e r w a s t a u g h t t o t h e J e w s in t h e S5magogues
w h i c h Christ's listeners f r e q u e n t e d .
Seeing t h a t T J I a n d O
t o G n 9,6 c o n t a i n a p a r a p h r a s e t h a t a p p e a r s p r e s u p p o s e d in M t 5,21b it w o u l d seem t o f o l l o w t h a t t h i s is s o b e c a u s e t h e T g s retain a p a s s a g e t h a t was c u r r e n t in N T t i m e s .
I n this case w e h a v e a n o t h e r i n d i c a t i o n t h a t
O retains certain old s e c t i o n s t h a t are r e p r e s e n t a t i v e of N T Palestinian Judaism.
T h i s is b e s t e x p l a i n e d b y a s s u m i n g , w i t h t h e t r a d i t i o n a l v i e w ,
t h a t O is f u n d a m e n t a l l y a Palestinian a n d n o t a B a b y l o n i a n p r o d u c t i^*).
I I . " Blessed is the W o m b that Gn 49,25 (")
PT
The fiaxagia
Bore you . . . "
L k 11,27 and
parallel f r o m T a n n a i t i c t i m e s w h i c h S t r . - B . g i v e t o I,k 1 1 , 2 7 : rj xoiXia
rj ^aaxdaaad
ae
" B l e s s e d is she t h a t b o r e y o u " .
xal
[xaarol
oSg
Z a k k a i (c. 8 0 A . D . ) of R . J o s h u a b e n H a n a n i a h . already n o t e d b y C.
is
e&rjXaaag
2,8:
Ahoth
T h e words were spoken b y Johanan ben
SCHOETTGEN:
Similar parallels w e r e
(") " B e a t u s e g o q u o d his e l u m b i s m e i s
e g r e s s u s e s t " {PRE c . 2 ) : " M a l e d i c t a s u n t u b e r a q u a e m a l u m l a c t a v e r u n t " .
(14)
It is worthy of note that Mt 5,38 ( " Y o u have heard that it was said:
' A n eye for an eye and a tooth for a t o o t h ' " )
cites L v 2 4 , 2 0 literally.
If
this
X T text implies a synagogal paraphrase (i. e. a Targum) it means that this was a literal rendering of the H T .
According to S t r . - B . I, p. 337 t o M t 5,38, it cannot
be decided from rabbinic sources how this law was applied in Our Lord's d a y . The Mishnah and rabbinic sources know of but one interpretation of this O T law, the value of an eye for
viz. =
an eye etc.
In
TJI
alone
do
we
find
Lv
24,20
E x 22,24 paraphrased in accord with the rabbinic interpretation (I'^m WJ? »ai
. srtP fj'jin «yE> so has X :
.wy).
O has a literal rendering:
['» 'Blbir;! pj?, " e y e shall repay e y e " .
"eye
instead of e y e " ,
O does not " establish the correct Jewish understanding of every passage" K A H L E holds it does [Cairo Geniza,
2nd ed., p.
195).
O here probably
unchanged an old rendering which m a y have been current in 1st cent. D.
DAUBE
(o. c. [note
etc.;
This is one of the places where as P. retains
Palestine.
1 above], pp. 254-65) believes " i t is likely that, b y
the
time of Jesus, retaliation in the case of damage to a person had been superseded by [JA
money 4,8,35,
penalties"
(p. 255).
§ 280) must
The
be ruled out
testimony (p. 256).
of
JOSEPHUS
Jesus,
to
the
however,
contrary
according
to
D A U B E , is referring to insult rather than to mutilation. (15) 3rd.
Cf. C. VSCHOETTGEN,
Horae...
ed., vol. I, p. 6 5 8 ; vStr.-B. I I , p.
but not cited); M. B L A C K , (i«) Horae,
I. c.
An
Aramaic
p. 282 to L k 187 f.
11,27;
WoLF,
Curae
phil.
(where T g Gn 4 9 , 2 5 is referred to
Approach,
p. 244.
Examples
132
of Relationship
between the Targums
and the Gospels
T h e w o r d s a d d r e s s e d t o Christ in I^k 11,27 are a c t u a l l y f o u n d v e r b a t i m in P T Gn 4 9 , 2 5 as a p a r a p h r a s e of " b l e s s i n g s of t h e b r e a s t a n d of t h e w o m b " of
the biblical text.
This
PT
rendering is c o n s e r v e d in
T J I I , N a n d , p a r t l y , in a c i t a t i o n in t h e Aruk
s. v. m
(").
TJI,
The text
of N is as f o l l o w s : np3n « m
pDnn
n'J^O"! p n i O • prrnas n j ^ m
Blessed
are
the
breasts
from
which y o u have sucked and the w o m b in w h i c h y o u l a y (i. e. t h a t bore, or " c a r r i e d " y o u ) .
The texts
of
T J I a n d T J I I are i d e n t i c a l w i t h N
primaD, 'in t h e m i d s t of w h i c h ' , t h e y h a v e pn3, t h e y read the
synonymous
and
p a r a p h r a s e of this v e r s e is c i t e d b y j n t h e n a m e of R . S a m u e l . which w e cite.
except that
for
'in w h i c h ' , a n d t h a t for
more common
N ^ l n . The
same
R . A b b a b e n Z u t r a (c. 270 A . D.)
H i s w o r d s are f o u n d in Gen. R. 9 8 t o Gn 49,25
(His o p e n i n g w o r d s are in H e b r e w ) : " S o m u c h did J a c o b
l o v e R a c h e l t h a t e v e n at t h e t i m e (lit. ' t h e h o u r ' ) h e c a m e t o bless her s o n , t h e blessings of t h e b r e a s t a n d of t h e w o m b m a d e h i m e m o t i o n a l " . T h e t e x t c o n t i n u e s in H e b r e w a c c o r d i n g t o s o m e M S S , b u t c h a n g e s t o A r a m a i c in V a t . E b r . 3 0 (") w h i c h w e here f o l l o w (f. 192 a ) : iTnn pDIDHN n " y a i 1p>2»N p s m . Ip'DN p D m
Blessed are t h e b r e a s t s t h a t suckled such a one and the w o m b that g a v e such a one birth.
I n t h i s t e x t of Gen. R. w e h a v e t h e s a m e p a r a p h r a s e of t h e P T cast i n t o t h e t h i r d p e r s o n as its c o n t e x t requires.
T h e P T t e x t is v e r b a l l y
i d e n t i c a l w i t h E k 11,27 e x c e p t t h a t t h e blessing of t h e w o m b is p u t first in E u k e .
T h e s a y i n g m a y h a v e b e e n p r o v e r b i a l in t h e 1st c e n t u r y .
Both
t h e P T a n d E k 11,27 w o u l d t h e n b e d e p e n d e n t o n a c o m m o n t r a d i t i o n . I t is also v e r y p r o b a b l e t h a t t h e w o m a n f r o m t h e c r o w d w h o s p o k e t h o s e
( " ) This Aruk citation is not noted b y M . G I N S B U R G E R in his list of P T quotations from ancient authors (cf. Das Fragmentententhargum.. . pp. 91 ff.). A l l the Targumic citations that occur in the Aruk are listed b y K o n u T , Index ad citata biblica, targumica, talmudica et midraschica, Vienna 1892; for the targumic citations see pp. 18 ff. (18) On the especial value of this M S see P. K A H L E , The Cairo Geniza, 2nd ed., p. 2 0 5 ; A . D t e z M A C H O , Oriens Antiquus 2 (1963) 116f.
Lk
11,27 and PT 49,25
133
w o r d s of Clirist's m o t h e r is m e r e l y citing a t a r g u m i c p a r a p h r a s e t o G n 4 9 , 2 5 w h i c h s h e h a d heard read i n t h e s y n a g o g u e .
W e shall later see (^') h o w
the blessing of J a c o b (Gn 49) c o n t a i n s certain v e r y o l d material a n d t h a t t h e entire p a r a p h r a s e is p r o b a b l y pre-Christian, t h i s s e c t i o n of t h e T o r a h being o n e t h a t w o u l d h a v e b e e n r e a d a n d p a r a p h r a s e d f r o m t h e earliest p e r i o d of t h e s y n a g o g u e p u b l i c T o r a h r e a d i n g .
III.
" Be you Merciful
as your
Father
is Merciful " ;
L k 6,36
( M t 5,48) and T J I Lv 22,28 (^o) T h e t e x t w e are n o w a b o u t t o c o n s i d e r t a k e s u s i n t o t h e S y n o p t i c Problem.
I t is t h e c o m m a n d Christ g a v e t o his f o l l o w e r s in t h e S e r m o n
o n t h e M o u n t t o i m i t a t e t h e v i r t u e s of their father i n h e a v e n .
T h e partic-
ular l o g i o n is c o n s e r v e d in v a r j a n g f o r m s in M t 5,48 a n d i n L k 6 , 3 6 .
In
t h e First Gospel it c o m e s a t t h e e n d of t h e p a s s a g e w h e r e Christ c o n t r a s t s t h e perfection of t h e N e w L a w w i t h t h a t of t h e L a w as k n o w n " t o t h e men
of o l d " a n d t o t h e scribes a n d Pharisees.
reads in M t 5 , 4 8 : "Eaea&e o'5v v/xslg xeXeioi
ayg
6
T h e dictum o f Christ TiaxrjQ
Vfxmv 6
ovqaviog
xekeioQ eaxiv. W h e r e a s M a t t h e w insists o n t h e j u s t i c e a n d p e r f e c t i o n
r e q u i r e d of
Christ's followers, L u k e b r i n g s o u t rather t h e m e r c y of Christ a n d of his teaching a n d places t h e l o g i o n a t t h e b e g i n n i n g of a s e c t i o n o n h o w Christians s h o u l d p a r d o n a n d a v o i d j u d g i n g o t h e r s {^^).
H i s f o r m of t h e
l o g i o n is ( L k 6 , 3 6 ) : rivea&E oinxiQ/Liovsg, xad-wg 6 naxrjQ v/imv oimiQfiwv eaxiv. Certain traits of L k 6 , 3 6 are c e r t a i n l y s e c o n d a r y in relation t o t h a t of M a t t h e w , w h o , in t h e s e , preserves t h e original f o r m of t h e w o r d s o f Jesus (22).
rivea&e
is b e t t e r t a k e n
as a c h a n g e
for the more
Semitic
(19) Below p p . 230-33. seine pp.
(20) Cf. A . S C H L A T T E R , Der Evangelist Matthdus, seine Sprache, sein Ziel, Selbstdndigkeit, ein Kommentar zum ersten Evangelium, Stuttgart 1 9 2 9 , 197 f.;
G.
DALMAN,
Die
Worte
Jesu,
Leipzig
1898, p.
52; A . DESCAMPS,
Les
justes et la justice dans les ivangiles et le christianisme primitif, hormis la doctrine proprement paulinienne (Univ. cath. L o v . , Diss. I I , 4 3 ) , p p . 197 f.; J . D U P O N T , Les Beatitudes. Le probleme littiraire. Le message doctrinal, Bruges 1954, p. 6 0 , n. 1. 2nd ed., 'entierement refondue", Bruges 1958, p. 153 f., n. 2 ; id., " ' S o y e z parfaits' (Mt. v . 48) 'Soyez misericordieux' (Lc. v i , 3 6 ) " , Sacra Pagina (Gembloux 1959), vol. I I , p p . 150-162. W . D . D A V I E S , The Setting of the Sermon on the Mount, p p . 2 3 5 ff. (21) Cf. D u p o N T , o. c. (1954); I n M . J . L A G R A N G E , ^vangile selon saint Luc, Paris 1921, p. 197, it appears at the end of the preceding pericope, as in M a t t h e w . (22) Cf. J . D u P O N T , /. c. (1954).
Examples
134
of Relationship
between the Targums
iaea&s, t h e f u t u r e in t h e sense of t h e i m p e r a t i v e
or
and the Gospels
optative etc.
It
a p p e a r s t h a t h e has also suppressed o§v a n d ovgdviog f o u n d in M a t t h e w . A u t h o r s are n o t agreed w h e t h e r t h e p r i m a t i v e f o r m of t h e logion rekeioi of M t o r oixriQfioveg of L u k e . J .
W E L L H A U S E N (2»),
A . L o i S Y (25) a n d o t h e r s b e l i e v e t h a t oixriofioveg is t h e p r i m i t i v e c h a n g e d b y M a t t h e w ; similarly A .
H A R N A C K (2«),
had
G . D A E M A N {^*),
form,
w h o , h o w e v e r , takes it
t h a t t h e original f o r m w a s eXerjuoveg w h i c h L u k e c h a n g e d t o olxriQfioveg. J.
WEISS
("), M.
LAGRANGE
{^), J .
(in t h e first edition of
DUPONT
Les
( " ) a n d o t h e r e x e g e t e s h o l d t h a t i t is L u k e w h o has c h a n g e d
Beatitudes)
t h e m o r e p r i m i t i v e f o r m f o u n d in M a t t h e w . T J I L v 22,28 h a s a direct bearing o n these t e x t s as w e find here t h e s a m e "logion"
as t h a t of t h e N T .
A s w e shall see, this t e x t of T J I
m a y also h a v e a b e a r i n g o n t h e S y n o p t i c P r o b l e m . e x i s t s in different f o r m s in t h e
1591 editio
a n d in t h e L o n d o n M S w h i c h M .
GINSBURGER
passage ('').
T h e t e x t of T J I of this T a r g u m {'")
princeps
has i n c o r r e c t l y edited in this
T h e s a m e t a r g u m i c rendering,
in
t h e f o r m f o u n d in t h e
L o n d o n M S , is t w i c e c i t e d f o r censure in t h e J e r .
Talmud.
W e treat
of t h e s e t e x t s s e p a r a t e l y . T h e H T t e x t of L v 22,27 f. h a s : "When
a b u l l o r a sheep o r a g o a t is b o r n , it shall remain
seven d a y s w i t h its m o t h e r ; a n d f r o m t h e eighth d a y it shall
(23) Das Evangelium
Matthaei,
(21) Die Worte Jesu
I, p. 5 2 .
Berlin 1904, p. 2 4 .
(25) Les evangiles synoptiques (2»)
SprUche und Reden
I, Ceffonds
Jesu.
Die
1907, p. 589.
zweite
Quelle des Matthdus
und
Lukas
(Beitr. zur Einleitung in das N T I I ) , Leipzig 1907, p. 6 3 . (2')
Die Schriften
des Neuen
Testaments
neu iibersetzt und fiir die Gegenwart,
erkldrt, vol. I, Gottingen 1906, pp. 261-414. (28) Evangile
selon saint Matthieu
(28) L. c. (1954). Pagina
(Etudes
Bibliques),
Paris
1923, p. 118.
In the second ed. of this work (p. 153, n. 2 and in Sacra
[Gembloux 1959], vol. I I , p. 155) J. D U P O N T defends the anteriority of
Luke as his form is attested in T J I L v 2 2 , 2 8 (cf. M. B L A C K , An Aramaic to the Gospel
and Acts,
Oxford
Approach
1954, pp. 138 f.) whereas 'perfect" is not found
predicated of G o d in rabbinic writings. (80) This was published b y Asher P O R I N S from a M S that was in the possession of the F o a F a m i l y ; cf. M. G I N S B U R G E R , Pseudo-Jonathan,
p. I I I .
The only
M S of T J I now known t o exist is that of the British Museum, badly edited by M. G I N S B U R G E R and about to be re-edited b y A . DfEz M A C H O for the Madrid Polyglot; cf. ch. I, n. 147. (81) T h e passage occurs o. c. p. 2 1 2 .
Lk
6,36 (Mt 5,48) and TJI Lv 22,28
135
b e a c c e p t a b l e as an offering b y fire t o t h e L o r d .
(28) A n d w h e t h e r
t h e m o t h e r is a c o w o r a e w e , y o u shall n o t kill b o t h h e r a n d her y o u n g in o n e d a y " . B o t h verses h a v e l o n g m i d r a s h i c d e v e l o p m e n t s in T J I .
The para-
phrase t o V . 27 c o n n e c t s t h e t h r e e a n i m a l s w i t h A b r a h a m , I s a a c a n d J a c o b a n d c o n n e c t s t h e reference t o t h e sacrifice of t h e s h e e p w i t h t h e " B i n d i n g of I s a a c " .
T J I I , N a n d P T G , MS F, carry the same paraphrase
as T J I o n this verse, t h o u g h o n l y T J I retains t h e p a r a p h r a s e o n v . 2 8 . The
P o l y g l o t t e x t of T J I L v 2 2 , 2 8 is as f o l l o w s : ( » 2 ) ( I t is M o s e s w h o
speaks): b\itrW '32 'Or
«'l!3tt>n p
m
faia«T ntSD'n
NriN3 p a n m pinn p
n'1
"My
people,
children
Israel,
a s our Father is merciful in heaven, s o shall you be merciful on e a r t h ;
n n ' K^m I N N n i i n
cow or ewe, itself and its
.in
you shall not kill in one
Nail pOD'n Nb
of
F o r s o m e u n e x p l a i n e d reason, M .
GINSBURGER
young, day".
reproduces this t e x t
in his edition of t h e L o n d o n M S w i t h o u t s o m u c h as hinting a t t h e f a c t t h a t it is n o t in t h e L o n d o n M S ('=).
T h e L o n d o n M S (f. 130 b ) h a s q u i t e
a different t e x t a n d it is G o d w h o s p e a k s t h e r e , u n l i k e t h a t of t h e P o l y glot text.
The London MS has: ' : i >0J?
b^'W K'OC>n p m
N3KT
NOS'n
pjOm pinn p N"13
n'1
n r r N'^m I N N f i n n
•in
Navn pDD'n N"?
" M y people, children of Israel, A s I a m merciful in heaven, s o shall you be merciful on e a r t h ; cow or ewe, itself and its
young,
you shall not kill in one
day".
A s G o d s p e a k s in t h e t e x t p r e s e r v e d in t h e L o n d o n M S of T J I reference is m a d e t o " O u r F a t h e r in h e a v e n " . of T J I are identical.
no
Otherwise the t w o texts
C o m p a r i n g this w i t h t h e N T t e x t s w e find t h a t like
Mt 5,48 it speaks of t h e " h e a v e n l y F a t h e r " a n d c o n t a i n s t h e c o m m a n d b y t h e use of t h e f u t u r e :
pinn; M t : eaea&s, w h e r e a s
Luke
o m i t s ovgdvioi;
a n d for eaea&s h a s yiveo'&e. O n t h e o t h e r h a n d T J I is nearer t o
Luke
('2) For a Latin version cf. W A L T O N ; for an English one J. W . E T H E R I D G E , O.C. ("3) In a note to the verse G I N S B U R G E R says that the M S has pom which he corrects to fom. The M S clearly reads [Om.
Examples
136
of Relationship
between the Targums
and the
Gospels
in s p e a k i n g of t h e o b h g a t i o n of imitating t h e m e r c y , rather t h a n t h e p e r f e c t i o n , of t h e F a t h e r in H e a v e n . A. T.
t h i n k s t h a t in t h e logion u n d e r consideration
OLMSTEAD
Christ is a c t u a l l y citing t h e P T .
F r o m a c o m p a r i s o n of M t 5 , 4 8 ; lyk 6 , 3 6
a n d T J I L v 2 2 , 2 8 h e t a k e s t h e original f o r m of t h e w o r d s of Christ t o h a v e b e e n : " B e y o u t h e r e f o r e merciful as y o u r h e a v e n l y F a t h e r is m e r c i ful".
T h i s will a c c o u n t f o r t h e v a r i a n t s in L u k e a n d M a t t h e w , t h e latter
h a v i n g i n t r o d u c e d t h e i d e a of p e r f e c t i o n , in keeping w i t h t h e general t h e m e of his G o s p e l , in t h e c o n t e x t of 5 , 4 8 . L u k e has o m i t t e d " h e a v e n l y " in k e e p i n g w i t h his g e ne r al u s a g e {^^); c p . L k 6 , 3 5 w i t h M t 5 , 4 5 .
Only once
( 1 1 , 1 3 d TiarrjQ 6 e| oiqavov) d o e s L u k e use an expression c o r r e s p o n d i n g t o d naxrjQ 6 ev roig 6,1.9;
7,11.21;
f o u n d t w e l v e t i m e s in M a t t h e w (Mt 5 , 1 6 . 4 5 ;
OVQOVOIQ
10,32f.;
12,50;
16,17;
18,10.19).
T h e p a r a p h r a s e of T J I L v 2 2 , 2 8 is c e r t a i n l y a v e r y old o n e , a n d p r o b a b l y dates from N T times.
I t is cited f o r censure b y R . J o s e b e n
B u n ( P A 5 , c . 3 5 0 A . D . ) in a t e x t p r e s e r v e d in Jer. Ber, 5 , 3 , 9 c Jer. Meg.
4 , 9 , 7 5 c.
and
T h e M i s h n a h t o these passages ordains t h a t a m a n
is t o b e p u t t o silence if f o u n d reciting p r a y e r s s u c h a s : " T o a b i r d ' s n e s t d o t h y m e r c i e s e x t e n d (O L o r d ) " ; cf. D t 2 2 , 7 . T h e reason g i v e n f o r this M i s h n a h t e x t in t h e Palestinian G e m a r a is t h a t this person " m a k e s t h e o r d i n a n c e s of G o d t o b e s i m p l y a c t s of injunctions".
m e r c y , whereas t h e y
are
T h e discussion o n t h e t e x t preserves t h e v i e w of R . J o s e
on a t a r g u m i c rendering t h e n c u r r e n t (^"): pn'TD 'DT ' 1 IKK
Said R . J o s e b e n B u n :
mmci p i 3 P N!?
^'mw
nnp'n
Trma'?
" T h e y d o n o t well w h o m a k e of t h e i n j u n c t i o n s of t h e H O B b H ( 3 8 a ) (mere
p'jKl p o m
a x i o m s of) m e r c y .
paainOT
A n d those w h o
translate ( L v 2 2 , 2 8 i n t o A r a m a i c a s ) :
(8*) " C o u l d an Aramaic Gospel be W r i t t e n ? " , JNES
1 (1942) 64; M. B L A C K ,
o. €., p. 139, thinks that the original words of Jesus were
those of
Matthew,
whereas the text of Luke is dependent on the paraphrase found in T J I L v 22,28. (35) Por the designation p. 163; Luke
(6,35) speaks
" F a t h e r in H e a v e n "
of
"children
cf.
of the Most
G.
DALMAN,
High"
text of M t 5,45
has " s o n s of their Father who is in h e a v e n " ;
("Glory to
in
God
L c 2 , 1 4 " , ZNW
the
28 (1929)
Highest")
and
see
J . JEREMIAS,
Worte
cf. also L k
""AvUgwnoi
(36a) " T h e
Holy
2,14
evdoxiag,
13-20.
(36) Por a French translation see M . S C H W A B , Le Talmud de Jerusalem, new ed., Paris 1890, p.
Jesu,
where the parallel
103.
One, Blessed be H e " ;
cf.
note 27 to ch. I V .
vol I ,
Lk
6,36 (Mt 5,48) and TJI Lv 22,28
' J 3 'Oy "(3 N'at£>3 p m N : N 1
n'l n n ' n'r'm
Smin
p n m n pOD'n
a m merciful
in heaven so
shall y o u be m e r c i f u l
on earth,
cozei
young,
or ewe, itself and its
you shall not kill b o t h of t h e m
mN3t2 pnap N"? n n N O T D bV V n n O \''V^V \TW .
' M y people, children of Israel, as I
NP-iNn [ ' 2 0 m [ l i n n
mi
137
D'ani nap'n
owe ^^ay'; t h e y d o n o t well as t h e y m a k e t h e i n j u n c t i o n s of t h e HOBbH
(to b e
mere
axioms
of)
mercy". T h i s t a r g u m i c rendering is i d e n t i c a l w i t h t h a t f o u n d in t h e L o n d o n M S of T J I , as w e h a v e seen, a n d is o n l y s l i g h t l y different f r o m t h a t of the Polyglots, which f o r m
can be presumed
to
b e equally old.
The
rendering p r o b a b l y represents t h e P T c u r r e n t in P a l e s t i n e in t h e f o u r t h century.
I t m u s t h a v e c o m e i n t o b e i n g m u c h earlier t h a n this.
In fact,
there is n o reason w h y it s h o u l d n o t b e o l d e r t h a n t h e M i s h n a h r u l e , t h e spirit of w h i c h o c c a s i o n e d R . J o s e ' s censure. I t m a y b e a r g u e d t h a t , as t h e p a r a p h r a s e of T J I t o L v 2 2 , 2 8 is n o t f o u n d in T J I I , P T G o r N , t h i s t e x t d o e s n o t r e a l l y r e p r e s e n t t h e P T . N o w , it a p p e a r s t h a t all these o t h e r t e x t s o f t h e P T o n c e
carried t h e
censured paraphrase w h i c h w a s o m i t t e d o w i n g t o t h e r a b b i n i c
censure.
A s t u d y of these t e x t s will b e of interest t o t h e h i s t o r y of t h e t r a n s mission of t h e P T a n d w e u n d e r t a k e i t h e r e . P T G , M S F , 10-11th c e n t u r y , T J I I a n d N , as w e h a v e seen, t h e s a m e p a r a p h r a s e t o L v 2 2 , 2 7 as t h a t f o u n d i n T J I .
have
T J I I has n o
T a r g u m t o L v 22,28; P T G a n d N , however, have, a n d this paraphrase s h o w s clear signs t h a t their t e x t s o n c e carried t h e c e n s u r e d p a s s a g e . M S F , is a c o l l e c t i o n of p o r t i o n s of t h e P T f o r t h e f e a s t - d a y s .
PTG,
Its text
t o L v 22,28 reads ( " ) : '33 'Or m a n ' l n n ' vhrn
IN Xmin
• [nn nJiVa p j o a n
" M y p e o p l e , children of Israel, a cow or ewe, itself
and its
you shall not ki[ll in one
young,
day]".
T h e paraphrase is t h a t of T J I a n d differs f r o m O w h i c h renders t h e H T w i t h different A r a m a i c w o r d s , r e a d i n g : »b mn'?! nb Kn'tT IN N m i n nn
N0T3
{")
pDDn.
In MdW,
" M y p e o p l e , children of I s r a e l " is f o u n d in P T G as i n
p. 50.
Examples
138
TJI.
of Relationship
T h i s is a liturgical f o r m u l a
connected with the synagogue.
between the Targums
and
s h o w s t h a t t h e rendering w a s
I n t h e P T it is u s e d t o i n t r o d u c e e x h o r -
t a t i o n s a n d m i d r a s h i c p a r a p h r a s e s of a h o r t a t o r y k i n d . b e f o r e a literal rendering as P T G , M S F, t o L v planation
of
this
appears
to
and the Gospels
be
that
the
I t is q u i t e pointless
2 2 , 2 8 n o w is.
censured
passage
The exhas
been
o m i t t e d in t h i s r e p r e s e n t a t i v e of t h e P T w h i l e t h e liturgical f o r m u l a t h a t i n t r o d u c e d it h a s b e e n r e t a i n e d . T h e s a m e is t r u e of N w h o s e t e x t is t h e s a m e as P T G , M S F, apart has o m i t t e d m 3 n>1 H f l ' t h o u g h t h e y
f r o m t h e f a c t t h a t t h e s c r i b e of N are a d d e d in t h e m a r g i n .
H e has likewise
omitted
entirely t h e
final
w o r d s i n N 0 V 3 a n d r u n s t h e p a r a p h r a s e of v . 2 8 i n t o t h e f o l l o w i n g , t h e H i s t e x t is as f o l l o w s : ^N12» '31 ' O y
first t h r e e w o r d s of w h i c h h e o m i t s . . . . • i T i i N nDD3 / p D 3 n N*? [ n i 3
(!)ni'] N ' ^ ' H I I N N n n n .
m
AU t h i s s h o w s u s t h a t T J I
h a s r e t a i n e d s e c t i o n s of t h e early
o m i t t e d in t h e o t h e r recensions of t h i s p a r a p h r a s e . dealt with already.
PT
T h e p o i n t has been
I t s h o w s u s t h a t w e s h o u l d n o t e x p e c t t o find t h e
o r i g i n a l P T in a n y of t h e t e x t s t h a t n o w lie b e f o r e us, n o t even in N (*»). A f t e r all, these P T t e x t s h a v e b e e n t r a n s m i t t e d t o u s b y r a b b i n i c J u d a i s m a n d it w a s a l m o s t i n e v i t a b l e t h a t certain s e c t i o n s of t h e m s h o u l d h a v e b e e n affected in t h e c o u r s e of t r a n s m i s s i o n , a l t h o u g h t h i s r a b b i n i c recension w a s m u c h less s e v e r e t h a n w a s t h e case w i t h O o r t h e other t a r g u m i c texts transmitted b y Babylonian Judaism.
T J I , as w e h a v e m e n t i o n e d ,
h a d s o m e different h i s t o r y of t r a n s m i s s i o n a n d is t h e n of greater v a l u e , a t t i m e s , t h a n a n y of t h e o t h e r P T t e x t s w h e n w e c o m e t o d e t e r m i n e t h e liturgical p a r a p h r a s e of N T t i m e s .
I V . " W i t h what M e a s u r e you Mete it Shall be Measured to y o u . . . " M t 7,2; M k 4 , 2 4 ; L k 6,38 and P T
G n 38,26 (")
W e h a v e seen h o w L u k e ' s use of t h e logion in t h e p r e c e d i n g mercy.
which we have
studied
article i n t r o d u c e s his c o l l e c t i o n of Christ's sayings on
His text continues:
(38) Cf. E . E L B O G E N , JG^, pp. 8 8 . 1 9 2 ; T h e P T paraphrase to the Decalogue is introduced b y this expression; cf. n. 4 above; for other examples see P T E x 2 3 , 2 ; 3 4 , 2 0 . 2 6 ; 3 5 , 5 ; L v 19,6; N m 2 8 , 2 ; D t 25,4.18 f.; 28,6.12 etc. I n f. 243 b. ( " ) Cf. above pp. 82 f. (89)
p.
( " ) Cf. C. SCHOETtGEN, Horae... 146; Str.-B. I, pp. 444 f.
p. 72 t o M t 7,2; W O L F , Curae
phil....
Mt
7,2
[and par.)
and PT
Gn 38,26
139
(6,37) " J u d g e n o t , a n d y o u will n o t b e j u d g e d ; c o n d e m n n o t a n d y o u will n o t b e c o n d e m n e d ; f o r g i v e a n d y o u will b e f o r g i v e n ; (38) g i v e atid it will b e g i v e n t o y o u ; g o o d
measure,
pressed
d o w n , shaken t o g e t h e r r u n n i n g o v e r , will b e p u t i n t o y o u r l a p . F o r w i t h w h a t measure y o u measure, it will b e m e a s u r e d t o y o u in r e t u r n " ; u> yog fiergo) [lexQelxe dvxifisxQfj&ijasxai v/xlv. T h e final phrase is f o u n d in a slightly different c o n t e x t in M a t t h e w , b u t still in t h e section on t h e S e r m o n on t h e M o u n t as in L u k e .
Mt7,lf.
runs: "Judge judgement
not that y o u you
pronounce
be not judged. you
will b e
(2) F o r
judged
and
with in
the
which
measure y o u measure it will b e m e a s u r e d t o y o u " ; ev u> [lexQCo fiexgeTxe /jsxQtj'&ijaexai vfilv. T h e setting in w h i c h w e find t h e l o g i o n in M k 4,24 is different f r o m t h a t of M a t t h e w a n d L u k e .
His text has:
(4,21) A n d h e said t o t h e m : " I s
a l a m p b r o u g h t in t o
p u t u n d e r a bushel, o r u n d e r a b e d , a n d n o t on a s t a n d ?
be (22)
F o r there is n o t h i n g h i d , e x c e p t t o b e m a d e m a n i f e s t ; n o r is a n y t h i n g secret, e x c e p t t o c o m e t o l i g h t . ears t o hear, let h i m h e a r " .
(23) If a n y m a n has
(24) A n d h e .said t o t h e m :
"Take
h e e d w h a t y o u h e a r ; w i t h w h a t measure y o u m e t e , it will b e measured t o y o u
(ev & [XEXQW
fiexqelxs f^exQtj'&ijaexai vfilv),
and
still m o r e will b e g i v e n t o y o u " . We
find
the logion " W i t h what
measure
you
measure
it
will
be
measured t o y o u " identical in f o r m in M a t t h e w a n d M a r k a n d in a s l i g h t l y different o n e in L u k e .
T h e p o i n t t o b e n o t e d f o r o u r p u r p o s e is t h e
passive [nexQri'&rjasxai; L k , dvxifisxgrjdijaexai), used b y all three E v a n g e l i s t s . T u r n i n g t o J e w i s h sources for a parallel for this w e find t h a t it is a c o m m o n l y used a x i o m of d i v i n e r e t r i b u t i o n .
T h e f o r m of t h e
in r a b b i n i c sources, a n d t h a t g i v e n b y A . S C H L A T T E R (") Bn
axiom
and STRACK -
is "b f m i 2 n n m o DIH^ m a n , " w i t h w h a t
measure a
m a n measures, in t h a t s a m e t h e y (i. e. G o d ) m e a s u r e t o h i m " , i. e. t h e impersonal plural is u s e d w h e r e t h e N T has t h e p a s s i v e .
(")
n
Der Evangelist Matthdus, O. c., p.
444.
p. 2 4 1 .
T h i s p o i n t is
Examples
140
of Relationship
n o t e d b y S t r . - B {**) w h o s a y t h a t
between the Targums and the Gospels
the same
impersonal
f o r m is t h a t
f o u n d i n T J I I G n 3 8 , 2 6 w h i c h t h e y c i t e as f o l l o w s : •j^DO m'>»^ Nn'?'D03 p^'DO n n
" W i t h w h a t m e a s u r e a m a n measures o n earth, in t h a t s a m e they
pn S'0t£>3 iVb . Nt>'3 N^3'0 p m «ni2 N'73>0 T h i s is t h e t e x t o f T J I I f r o m t h e Paris M S 1 1 0 {*^).
measure
t o h i m in h e a v e n , w h e t h e r i t b e g o o d measure or b a d measure".
G n 3 8 , 2 6 , as p u b l i s h e d b y M . G I N S B U R G E R I t is u n f o r t u n a t e t h a t this t e x t s h o u l d h a v e
b e e n c h o s e n , seeing t h a t this p a r t i c u l a r M S is n o t t h e m o s t faithful r e p r e s e n t a t i v e of T J I I , a n d p a r t i c u l a r l y
when
t h e p a s s a g e of t h e P T is
also f o u n d in T J I I , P o l y g l o t s , in P T G , M S D (c. 8 5 0 A . D . ) ( " ) , in c i t a t i o n s f r o m t h e Aruk
and from EEIAS EEVITA noted b y M . GINSBURGER ( " )
in his e d i t i o n of t h e Paris M S a n d , w e m a y n o w a d d , in N .
The form
of t h e a x i o m g i v e n in t h e s e P T t e x t s i s : " I n w h a t m e a s u r e a m a n measures, in t h a t s a m e it is measured or b a d measure".
( ' ? 3 n ' 0 ) t o h i m , w h e t h e r i t b e g o o d measure
T h i s is t h e e x a c t f o r m , w i t h t h e p a s s i v e rather t h a n
t h e i m p e r s o n a l p l u r a l , w h i c h w e find in t h e N T . P T texts, other than
T h i s f o r m u l a of t h e
Paris 1 1 0 , is of general a p p l i c a t i o n a n d refers t o
d i v i n e r e t r i b u t i o n o n e a r t h as well as i n h e a v e n . T h i s c l o s e p o i n t of c o n t a c t o f t h e l a n g u a g e of t h e P T w i t h t h a t of t h e N T , t h o u g h a m i n o r o n e , s h o w s h o w i n t i m a t e l y t h e l a n g u a g e of b o t h t h e s e w r i t i n g s c a n b e related.
T h e c o n t a c t is all t h e m o r e i m p o r t a n t in
t h a t t h i s P T p a r a p h r a s e t o G n 3 8 , 2 5 - 2 6 a p p e a r s t o b e an o l d pre-Christian midrash.
R . BEOCH
indicating
that
h a s m a d e a s t u d y of i t a n d h a s g i v e n
i t is t h e m e s s i a n i s m
explains the inclusion
inherent
reasons
in the paraphrase
that
o f T a m a r in t h e g e n e a l o g y of Christ in M t 1 , 3 .
T h e l a n g u a g e a n d d o c t r i n e of t h i s P T p a r a p h r a s e is s o similar t o p o r t i o n s of t h e N T t h a t it merits c i t a t i o n a t l e n g t h . Polyglots.
W e g i v e t h e t e x t of T J I I ( " ) ,
T h a t of N a n d P T G , M S D , is p r a c t i c a l l y t h e s a m e .
M S E , h a s essentially t h e s a m e p a r a p h r a s e b u t is m u c h less
(")
Ibid.,
(«)
H
P. 2 0 .
(")
Ibid.,
p. 4 4 5 .
Cf. MdW.
p. 2 * .
p. 100.
" 'Juda engendra Pharfes et Zara de T h a m a r ' ; Matth., Robert,
PTG,
extensive
1 , 3 " in Melanges
Paris (1957), p p . 381-89.
(49) Por a Latin version see W A L T O N ; for an English one cf. J. W . E T H E R I D G E , o. c. I , p. 2 9 3 .
Mt
7,2 [and par.) and PT
t o V . 26.
Gn 38.26
141
T J I has v i r t u a l l y identical p a r a p h r a s e b u t o m i t s t h e
axiom
we have considered. Tamar was brought forth to be burned
by
fire, a n d
s o u g h t t h e t h r e e witnesses, b u t did n o t find t h e m .
she
S h e lifted
u p her eyes o n h i g h a n d s a i d : " I p r a y for m e r c y b e f o r e T h e e , O Lord.
Thou
art
he, O L o r d ,
who
answers t h e afflicted in
t h e h o u r of their affliction; answer m e in this h o u r of m y affliction, a n d I will d e d i c a t e t o t h e e t h r e e just o n e s in t h e v a l l e y of D u r a , H a n a n i a h , Mishael a n d A z a r i a h "
(cf. D n 3 ) .
I n t h a t h o u r t h e M e m r a of t h e L o r d
h e a r d t h e v o i c e of
her s u p p l i c a t i o n a n d said t o M i c h a e l : " D e s c e n d a n d g i v e t h e m t o h e r ; let her e y e b e e n l i g h t e n e d " .
W h e n she s a w t h e m
she
t o o k t h e m a n d cast t h e m b e f o r e t h e feet of t h e j u d g e s , s a y i n g : " B y t h e m a n t o w h o m these b e l o n g , I a m w i t h c h i l d .
But though I
a m t o b e b u r n e d , I will n o t e x p o s e h i m , b u t c o n f i d e in t h e R u l e r of all w o r l d s , t h e L o r d w h o is witness b e t w e e n m e a n d h i m , t h a t he shall g i v e t o t h e heart to
acknowledge
to
whom
of
the man
t o w h o m these
this ring, m a n t l e
a n d staff
belong belong".
A n d J u d a h r e c o g n i z e d t h e t h r e e witnesses, a n d rose t o his feet a n d s a i d : " I p r a y y o u , m y b r e t h e r n , a n d y o u m e n of f a t h e r ' s h o u s e t o hear m e !
my
W i t h w h a t measure a man measures,
in t h a t s a m e will it b e m e a s u r e d t o h i m ( i l l b'DO t£^3'NT N^DJin H'*? b^DflO), w h e t h e r g o o d m e a s u r e or b a d ; a n d blessed is e v e r y man who
confesses his d e e d s
(PTG, MS D :
man whose deed they [God] reveal").
" b l e s s e d is
Because I t o o k the
every coat
of J o s e p h m y b r o t h e r a n d d i p p e d it i n t o t h e b l o o d of a g o a t , a n d b r o u g h t it t o t h e feet of m y father a n d said t o h i m :
'See
n o w w h e t h e r this is y o u r s o n ' s c o a t or n o t ' , t h e m e a s u r e is a c c o r d ing t o t h e m e a s u r e ; t h e rule a c c o r d i n g t o t h e rule.
B e t t e r is it for
m e t o b l u s h in this w o r l d , t h a n t o b l u s h in t h e w o r l d t o c o m e ; b e t t e r is it for m e t o b u r n in a fire t h a t e x t i n g u i s h e s t h a n t o b u r n in e x t i n guishable fire (lit. ' b y fire d e v o u r i n g i n - l a w , is i n n o c e n t in j u d g e m e n t .
fire').
Tamar, m y daughter-
She has n o t conceived a child
b y f o r n i c a t i o n , b u t b e c a u s e I d i d n o t g i v e her t o m y s o n S h e l a " . A B a t h Q o l c a m e f r o m h e a v e n a n d s a i d : " B o t h of y o u are a c q u i t t e d in t h e j u d g e m e n t ( " ) . And
he knew
her no
The matter was from the L o r d " .
more.
(5") This P T paraphrase is recalled in P T Gn 4 9 , 9 and seems presupposed in O to the same verse; an indication of O's original connection with the P T .
Examples
142
of Relationship
between the Targums
and the Gospels
T h e relation of this P T t e x t w i t h M t 7,1 f., M k 4.24 a n d L k 6,38 is n o t m e r e l y in t h e a x i o m of retribution f o u n d in b»'jth, n o r even in t h e close linguistic parallel b e t w e e n t h e P T a n d t h e N T in t h e f o r m of this same axiom.
T h e c o n t e x t s in w h i c h b o t h are f o u n d are similar.
We may
c o m p a r e T J I I w h e r e J u d a h ' s d e e d h a s been revealed a n d his c o m m e n t : " W i t h w h a t m e a s u r e a m a n measures, in t h a t s a m e is it measured t o h i m " , with
M k 4,22-24:
" F o r there is n o t h i n g h i d t h a t
shall
n o t be made
m a n i f e s t ; n o r is an3^hing secret e x c e p t t o c o m e t o l i g h t . . .
t a k e heed
w h a t y o u h e a r ; in w h a t measure y o u measure it shall b e measured t o you,
a n d still m o r e will b e g i v e n t o y o u " . M a r k , as w e h a v e n o t e d a b o v e , g i v e s this a x i o m o n retribution in
a c o n t e x t differing f r o m L u k e . the
P T G n 3 8 , 2 5 f.; t h o s e
L u k e , t o o , c o m b i n e s t w o t h e m e s f o u n d in
of j u d g e m e n t , forgiveness
a n d retribution.
" J u d g e n o t a n d y o u shall n o t b e j u d g e d ; c o n d e m n n o t a n d y o u shall n o t b e c o n d e m n e d ; f o r g i v e a n d y o u shall b e f o r g i v e n ; g i v e a n d it shall b e given to
y o u ; good
measure,
pressed
d o w n . . . F o r with
what
measure y o u
m e a s u r e , it shall b e m e a s u r e d t o y o u in r e t u r n " ( L k 6,37 f . ) . T h i s c o i n c i d e n c e justifies o n e inquiring w h e t h e r t h e hturgical p a r a p h r a s e of first c e n t u r y Palestine h a s p l a y e d a n y p a r t in t h e f o r m a t i o n of t h e tradition t h a t lies b e h i n d t h e S y n o p t i c Gospels.
T h e matter c a n n o t
b e d e a l t w i t h here b u t s o m e c o n s i d e r a t i o n o f t h e possible bearing of t h e P T o n t h e S y n o p t i c P r o b l e m merits a s u m m a r y c o n s i d e r a t i o n .
V. T h e Synoptic P r o b l e m and the Palestinian T a r g u m (") G. H E R D E R (5") b e l i e v e d t h a t t h e S y n o p t i c P r o b l e m c o u l d b e s o l v e d o n l y on t h e a s s u m p t i o n t h a t all three of t h e S y n o p t i c Gospels d e p e n d o n a n
(51) 1933;
Cf. C. C. T O R R E Y ,
J.
A.
MONTGOMERY,
The Four "Torrey's
Gospels. Aramaic
A New Translation. Gospels",
JBL
D . W . R I D D L E , " T h e Aramaic Gospels and the Synoptic Problem", 127-38;
W . R . TAYLOR,
(1937-38)
55-59;
"Aramaic
Gospel Sources and Form Criticism",
(Unsolved N e w T e s t a m e n t Problems),
ET
cf. esp. p. 4 4 , n. 7 ) ; J. W . D o E V E , Jewish
ET 4 9
5 9 (1947-48)
JNES
1 7 1 - 7 6 ; A . T.
1 (1942)
Hermeneutics
OLMSTEAD,
4 1 - 7 5 (with Uterature; in the Synoptic
Gospels
Assen 1 9 5 4 ; cf. esp. ch. I V ("Jewish Interpretation of Scripture and in
the N e w T e s t a m e n t " ,
pp. 9 1 - 1 1 8 )
and ch. V I I ( " T h e Examination of Scripture
and the F'ixation of Traditional Material", fait s y n o p t i q u e "
in Introduction
Paris 1 9 5 9 , p p . 2 6 0 - 3 2 0 (52)
77-99;
JBL 5 4 ( 1 9 3 5 )
M . B L A C K , " T h e Problem of the Aramaic E l e m e n t in the G o s p e l s "
" C o u l d an Aramaic Gospel be W r i t t e n ? " , and Acts,
New York,
5 3 (1934)
(with
pp. 7 7 - 2 0 5 ) ;
X . L^ON-DUFOUR,
"Le
a la Bible II, ed. b y A . R O B E R T and A . P E U I L L E T , literature).
Cf. general introductions
t o the Synoptic
problem.
The Synoptic
Problem
and the Palestinian
oral Gospel. J . C. L .
GIESLER
Targum
143
( " ) , t h e real f o u n d e r of t h e " o r a l t r a d i t i o n "
s c h o o l on t h e origin of t h e S y n o p t i c G o s p e l s , e x p l a i n s all t h e differences b e t w e e n t h e m t h r o u g h t h e m a n n e r in w h i c h t h e G o s p e l m e s s a g e h a d b e c o m e s t e r e o t y p e d at t h e t i m e t h e y w e r e c o m p o s e d .
H e e x c l u d e s all lit-
erary d e p e n d e n c e of a n y of t h e three on t h e o t h e r s . L a t e r writers h a v e s t u d i e d t h e A r a m a i c c o l o u r i n g a n d of our S y n o p t i c Gospels w i t h g o o d results.
background
Some have even put
forward
t h e v i e w t h a t o u r -Synoptic Gospels are a c t u a l l y t r a n s l a t e d d i r e c t l y Aramaic.
T h i s latter v i e w has n o t w o n a c c e p t a n c e .
Aileen
from
GUILDING
(")
has taken a s o m e w h a t similar a p p r o a c h t o t h e G o s p e l of J o h n , p u t t i n g f o r w a r d t h e v i e w t h a t it is c o m p o s e d in a c c o r d w i t h t h e triennial c y c l e of Scripture reading in t h e s y n a g o g u e s of Palestine.
J. W . DoEVE (")
has p r o p o u n d e d t h e thesis t h a t t h e G o s p e l t r a d i t i o n w a s a c t u a l l y g i v e n shape as midrashim, i. e. t h e first Christians recalled t h e w o r d s a n d w o r k s of Jesus as certain sections of t h e O T were b e i n g r e a d .
Thus, the inter-
rogation of Jesus b e f o r e t h e Sanhedrin w a s b r o u g h t t o m i n d a n d r e c o u n t e d w h e n Jer 26,5 w a s b e i n g r e a d ; t h e first c o l l e c t i o n of c o n t r o v e r s i e s of t h e S5nioptics is arranged in d e p e n d e n c e o n I s 17,13b - 5 9 , 3 ; t h e material of t h e S e r m o n on t h e M o u n t w a s c o l l e c t e d a n d r e d a c t e d as a Christian midrash ( i . e . e x p l a n a t i o n ) of E x 2 0 , 1 3 - 1 6 ; E v 19,15-18 a n d E v N o n e of these t w o last v i e w s has i m p o s e d itself.
T h a t of A .
appears t o b e b a s e d on t h e a s s u m p t i o n t h a t t h e
three-year
23-24.
GUILDING
cycle
was
current in Palestine in t h e t i m e of Christ; a s o m e w h a t d e b a t a b l e p o i n t ( " ) . T h e v i e w of J . W . D o E V E s e e m s t o o v e r t a x t h e i m a g i n a t i o n ( " ) . I t is curious t h a t p r a c t i c a l l y n o a t t e n t i o n , as far as t h e p r e s e n t w r i t e r can ascertain, has been g i v e n t o t h e P T in t h e discussion of t h e S y n o p t i c P r o b l e m (^'a).
Y e t , it a p p e a r s t h a t t h e P T m a y h a v e s o m e
to the point.
First of all, t h e v a r i o u s t r a d i t i o n s in t h e
contribution
PT
S y n o p t i c P r o b l e m for s t u d e n t s , a n d , w e m a y a d d , a S y n o p t i c
(83) Historisch-kritiker der schriftlichen Evangelien, (84) The Fourth
Versuch iiber die Enstehung
und die friihern
present a Problem
Schicksale
Leipzig 1818.
Gospel and Jewish
(88) Jewish Hermeneutics.
Worship.
Oxford
1960.
. . , esp. ch. I V and ch. V I I .
(86) See note 13 to chapter I I . (8')
Cf.
X.
LEION-DUFOUR,
a.
c,
p.
274.
(8'a) E . A . A B B O T T (Notes on New Testament Criticism,
London 1907, pp.
xii-
X X ) senses their importance for the Synoptic Problem and dedicates his work
"To
the Targumists much neglected b y most students of the Scriptures yet for those who desire t o trace the growth of tradition and to distinguish fact from non-fact uniquely valuable".
Examples
144
of Relationship
between the Targums
and the Gospels
t h a t parallels t h a t of t h e N T . T h e n again, t h e G o s p e l tradition w a s f o r m e d w i t h i n a milieu in w h i c h this T a r g u m w a s m o s t p r o b a b l y in u s e in its varying forms.
I t m a y b e t h a t this h a s u n c o n s c i o u s l y , if n o t c o n s c i o u s l y ,
affected t h e f o r m a t i o n o f t h e G o s p e l t r a d i t i o n . S c a r c e l y a n y a t t e n t i o n h a s been d e v o t e d t o this S y n o p t i c
Problem
o f t h e P T ( « 8 ) , w h i c h , like i t s N T c o u n t e r p a r t , consists in t h e presentation of s u b s t a n t i a l l y t h e s a m e t r a d i t i o n in v a r y i n g f o r m s .
I t h a s been n o t e d
t h a t s c a r c e l y a n y t w o t e x t s of t h e P T M S S present altogether identical readings
T h i s is b e c a u s e , unlike O , t h e P T h a s n e v e r been s u b j e c t e d
t o editorial a c t i v i t y t h a t w o u l d h a v e r e d u c e d its v a r i e t y t o a u n i t y .
In
t h e P T w e still c a n see t h e d i v e r s i t y t h a t m a r k s living t r a d i t i o n . T h e c e n t r a l p a r a p h r a s e in all t e x t s i s , h o w e v e r , g e n e r a l l y t h e s a m e .
T h e di-
versities c a n b e classed as f o l l o w s 1. The same
paraphrase
in lesser
or greater
detail:
S o m e t e x t s of t h e
P T are m o r e p a r a p h r a s t i c t h a n others, w h i l e all m a y still retain t h e same essential m i d r a s h .
A s an e x a m p l e w e m a y cite P T G n 4,7-9 where t h e
brief p a r a p h r a s e of P T G , M S B , a p p e a r s i n a m u c h l o n g e r f o r m in t h e other P T texts.
P T G , M S D , t o G n 3 8 , 2 6 is likewise m o r e paraphrastic
than P T G , M S E , a n d t h e other P T texts. 2. Fixed how
paraphrase,
Judah's
different
words: "With
order:
what
U n d e r this h e a d i n g w e m a y n o t e
measure
a man measures..." (PT
G n 38,26) c i t e d a b o v e , a p p e a r in T J I I as t h e o p e n i n g of h i s discourse, w h e r e a s in N t h e y c o m e
after h i s reference t o extinguishable a n d i n -
e x t i n g u i s h a b l e fire. 3. Same
concept
expressed
in different
W e shall see later ('°*)
terms:
h o w T J I G n 49,11 expresses " a presser of g r a p e s " b y t h e A r a m a i c w o r d s
(68) T w o detailed studies of the P T texts of G n 4,3-16 have been made; cf. P. G R E I V O T , " L e s Targums d u Pentateuque. IV,
3-16",
Semitica
The Annual
nesis 4 , 3 - 1 6 " ,
fitude
9 (1959) 5 9 - 8 8 ; G. V E R M E S ,
Leiden 1963, p p . 107-11.
of Leeds
comparative d'apres Genese,
" T h e Targumic versions of G e -
University
Oriental
Society,
3 (1960-1962),
E . A . A B B O - r T (o. c, p p . 2 4 - 3 2 : "Targumistic Trans-
lations") uses them in connection with the variants t o be found in the X T Synoptic Problem and discusses some divergences between the Tgs t o the Pentateuch, passages from which he prints in parallel columns. R . L E D E A U T , Liturgie (89)
2nd.
Cf.
P.
juive et Nouveau
KAHLE,
MdW,
pp.
Testament,
*4f.;
M.
T h e reader can now confer R o m e 1965, pp. 70 f.
BLACK,
An
Aramaic
Approach,
ed., p . 19. (60) poj- similar examples
DUFOUR,
a.
c,
pp.
in the Synoptic
Gospels cf. inter
alios, L 6 O N -
2 6 0 ff.
(60a) See below p p . 243 f. and examples from P T G n 4 9 , 1 2 on p. 2 3 2 .
The Synoptic
Problem
and the Palestinian
Targum
145
y\'£V w h e r e in N a n d T J I I w e read \>y:v D I D I .
W e find a similar
case in P T G n 49,18 w h e r e T J I s a y s J a c o b l o o k e d f o r w a r d a n d y e a r n e d ('DDO , p m O ) f o r G o d ' s f u t u r e r e d e m p t i o n w h e r e a s T J I I a n d N s a y t h a t he simply looked forward
(fl'D'D)
t o this
same.
As
a parallel t o
this
f r o m t h e N T w e m a y cite Christ's w o r d s w h i c h a c c o r d i n g t o M t 13,16 f. s a y t h a t m a n y p r o p h e t s a n d r i g h t e o u s m e n desired t h e d a y s of t h e Messiah, w h e r e a s L k
10,23 f.
to
{enedvixriaav)
says that m a n y
see
prophets
a n d k i n g s w a n t e d {•^d'eXrjaav) to see t h i s s a m e d a y . M a n y m o r e e x a m p l e s c o u l d b e a d d u c e d t o illustrate t h e p o i n t s of t h e P T S5Tioptic P r o b l e m i n d i c a t e d a b o v e . t h e N T is o b v i o u s .
T h e b e a r i n g of t h e q u e s t i o n w i t h
I t is i m p o s s i b l e t o discuss t h e m a t t e r m o r e a t l e n g t h
in t h e present c o n t e x t .
O u r sole p u r p o s e in t r e a t i n g of it in t h i s s u m m a r y
fashion here is t o i n d i c a t e t h a t t h i s S j n i o p t i c P r o b l e m merits special s t u d y in its o w n r i g h t a n d f o r t h e c o n t r i b u t i o n it m a y p o s s i b l y m a k e t o exegesis.
VI.
NT
B o t h these a s p e c t s of t h e q u e s t i o n still r e m a i n t o b e s t u d i e d .
" T o b e Lifted u p "
=
" T o D i e " ; J n 12,32.34 a n d t h e P T
(")
T h e F o u r t h G o s p e l s p e a k s t h r e e t i m e s of t h e " E x a l t a t i o n " of Christ, a n d t h e c o n c e p t , as s o o f t e n in this G o s p e l , h a s m o r e t h a n o n e l e v e l of meanings.
O n e a c h o c c a s i o n t h e expression is c o n n e c t e d w i t h t h e
"Son
(61) PQJ- tiig occurrences and meaning of pbo cf. B U X T O R P , Lexicon chaldaicum, talmudicum et rabbinicum, ed. Basle 1640, coll. 1490-92; ed. F I S C H E R , Leipzig 1875, pp.
747
f.;
J. L E V Y ,
WT
pp.
167
f.;
id.
WTM,
pp.
536
ft.;
M.
JASTROW, A
Diction-
ary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature, New Y o r k 1950, p. 997. For studies on this particular problem see: E . A . A B B O T T , From Letter to Spirit { = Diatesserica, part I I I ) , London 1903, n. 3 to [1003 c], p. 3 6 0 ; C. L A T T E Y , " L e verbe mpow dans saint J e a n " , RSR 3 (1912) 597 f.; id. " T h e Semitisms of the Fourth Gospel", JTS 20 (1918-19) 330-36, esp. p. 3 3 5 ; F. C. B U R K I T T , " O n 'Lifting up' and 'Exalting' " , JTS, an. c, pp. 336- 38; C. L A T T E Y , "Lifting up in the Fourth Gospel", ibid., 21 (1919) 175; C. C. T O R R E Y , " ' W h e n I am lifted up from the Earth' John 1 2 , 3 2 " , JBL 51 (1932) 3 2 0 - 2 2 ; G. K i T T E L , " = vrpoj&fjvai =
Gekreuzigtveerden.
Zur angeblichen
antiochenischen Herkunft des
vierten EvangeHum", ZNW 35 (1936) 2 8 2 - 8 5 ; J. B O N S I R V E N , " L e s aramaismes de s. Jean I'evangeliste?", Bib 30 (1949) 405-32, esp. 4 3 0 . For the theme of the Exaltation of Christ in the Fourth Gospel see the bibliography in W . T H U S I N G , Die Erhdhung und Verherrlichung Jesu im Johannesevangelium ( = Neut. Abhanglungen. x x i B a n d , 1/2 Heft), Miinsteri. W . 1960; D . M O L L A T , Introductio in exegesim scriptorum Sancti Joannis, ed. altera, R o m e 1962, p p . 191-94. For the questions connected with the Aramaic origin of the Fourth Gospel see the works noted b y J. H . S C A M M O N , " S t u d i e s in the Fourth Gospel, 1 9 3 1 - 1 9 4 0 " , 10
Examples
146
of M a n " .
of Relationship
between the Targums
and the Gospels
T h e first o c c u r r e n c e is J n 3 , 1 4 w h e r e Christ s a y s : " A s Moses
l i f t e d u p {^(oaev)
t h e s e r p e n t in t h e desert, s o m u s t t h e S o n of M a n b e
l i f t e d u p " {{npoi'&rivai).
I n 8 , 2 8 Our L o r d says t o t h e Jews: " W h e n y o u
h a v e lifted u p [vipdyarjxs) t h e S o n of M a n , then
y o u will k n o w t h a t I
am he. . . " . I n b o t h these cases Christ refers t o his d e a t h b y Crucifixion.
John him-
self m a k e s this clear in t h e n e x t t e x t w e are t o e x a m i n e , v i z . J n 1 2 , 3 2 - 3 4 : A n d I , w h e n I a m lifted u p f r o m t h e earth {xdyco edv vytm^cb EX rfjg yfjg), will d r a w all m e n t o myself. show b y w h a t death he w a s t o die. him:
( 3 3 ) H e said this t o
( 3 4 ) The crowd
answered
" W e h a v e h e a r d f r o m t h e L a w t h a t t h e Christ remains
{jjihsi) f o r e v e r .
H o w c a n y o u s a y t h a t t h e S o n of M a n must
b e lifted u p ? (vf(o§fjvai).
W h o is this S o n of Man ? "
T h e E x a l t a t i o n , o r l i f t i n g u p " of t h e S o n of M a n is i n t e n d e d b y J o h n t o i m p l y t h e R e s u r r e c t i o n a n d A s c e n s i o n of Christ, his definitive glorificat i o n i n t o w h i c h h e e n t e r e d b y his d e a t h o n t h e Cross.
T h e Greek
word
vipovv is a rather u n u s u a l o n e f o r c r u c i f i x i o n : it m a y b e t h a t J o h n h a s c h o s e n it o n p u r p o s e , rather t h a n t a k e n it as rendering s o m e A r a m a i c t e r m e m p l o y e d b y Christ.
If w e t a k e it t h a t J n 1 2 , 3 2 . 3 4 really represents a
d e b a t e b e t w e e n Christ a n d t h e J e w s it is necessary t o find an A r a m a i c term that can b e taken t o mean "lifting u p " a n d "crucifixion", or at least " d e a t h " . E i t h e r of these t w o latter m e a n i n g s will satisfy J n 1 2 , 3 2 . 3 4 as J o h n ' s e x p l a n a t i o n in 1 2 , 3 3 really refers t o t h e m a n n e r of Christ's d e a t h , post
factum;
it is n o t n e c e s s a r y t h a t t h e w o r d s of Christ should
h a v e referred t o t h e precise m a n n e r of his d e a t h . T h e precise A r a m a i c t e r m t h a t h e s b e h i n d J n 1 2 , 3 2 . 3 4 h a s interested critics f o r s o m e d e c a d e s p a s t . view that t h e Semitic
AnglTheolRev
2 3 (1941)
recherches ricentes J. B E H M in TLZ
103-17;
7 3 (1948),
P. H . M E N O U D in L'£vangile 1958. p.
26-30;
n
W.
ThRu
in esegesim...
Burney t o Black: T h e Pourth (1964)
L'Evangile
P. H O W A R D - C. K .
326-39. I n RSR 3 (1912) 597 f.
p.
was the
de Jean d'apres les
2 n d ed., 1947, p p . 2 6 f.; BARRETT.
The
Fourth
new ed., London 1945, p p . 55 ff.;
de Jean (Recherches Bibliques I I I ) ,
E. HAENCHEN,
Introductio
of J n 1 2 , 3 2 . 3 4
3), Neuchatel-Paris,
and Interpretation,
p u t forward the
L A T T E Y («2)
vfm&fjvai
P. H . M E N O U D ,
2 2 ; M . E . B O I S M A R D , ibid.,
(1956) 5 3 5 - 5 6 ; MOLLAT,
behind
(Cahiers theol.
Gospel in Recent Criticism wer
I n 1 9 1 2 C.
word
4 1 , n.
1 f.;
Desclee de Brou-
P. M . B R A U N in ETL
32
2 3 (1955) 2 9 5 - 3 3 5 (published in 1957); D . S. Joannis,
Gospel
and the
p p . 6 - 1 0 ; S. B R O W N , Aramaic
Question",
"Prom CBQ 2 6
Jn
12,33.34
and the PT
147
v e r b P]p?, w h i c h in b o t h H e b r e w a n d A r a m a i c h e t a k e s t o m e a n " t o raise u p " , a n d t o h a v e been u s e d t o i m p l y i m p a l e m e n t o r c r u c i f i x i o n . ticle w a s w r i t t e n in Recherches Theological
benefit
for
Studies
des sciences
1 9 1 8 - 1 9 he
of E n g l i s h - s p e a k i n g
propounded
readers («').
another f r o m t h e p e n of F . C.
BURKITT
This
This ar-
I n The Journal
religieuses. the
same
view
for
article w a s f o l l o w e d
of the
by
(«*) w h i c h raised o b j e c t i o n s t o
this v e r y v i e w as it h a d b e e n p u t f o r w a r d b y E . A .
ABBOTT
(•').
The
p o i n t of his n o t e w a s , as h e himself p u t s i t , " t o s h o w t h a t t h e 'lifting u p ' i m p h e d in P]pf a n d its d e r i v a t i v e s is o f t h e n a t u r e o f 'fixing',
'hanging',
'staking' o r 'straightening', h a r d l y e v e r o f 'raising t o a h i g h e r l e v e l ' " . I t w o u l d n o t then b e a suitable S e m i t i c parallel t o vipovv. article F . C.
BURKITT
thinks (") w e have a w o r d exactly
I n the same corresponding
t o t5yow in t h e A r a m a i c o n s , H e b . o n n . O ' l N , in t h e I t h p . KOnn«, is actually the Aramaic term which J . of J o h n ' s vfoj&fjvai
BONSIRVEN
f a v o u r s as t h e e q u i v a l e n t
(").
T h e difficulty w i t h this last t e r m is t h a t w h i l e i t d o e s m e a n " t o b e hfted u p " , a n d in t h e I t h p o l e l DOTinK, " t o b e e x t o l l e d " , t h e r e d o e s n o t seem t o b e a n y e v i d e n c e t h a t i t w a s u s e d f o r " t o d i e " , o r " t o b e c r u c i fied".
A n d t h e J e w s in J n 1 2 , 3 4 , w e m a y recall, a p p e a r t o t a k e t h e w o r d
used b y Christ t o i m p l y his d e a t h . In 1 9 3 2 Ch. C.
TORREY
s a w a n o t h e r A r a m a i c parallel, n a m e l y
pbo,
used in t h e reflexive (p'jflDN) in t h e sense o f " t o b e raised u p " (in l o f t y , literary c o n t e x t s ) a n d (in m o r e c o m m o n usage) " t o g o a w a y , t o d e p a r t " . W h a t t h e A r a m a i c w o r d s of Christ w o u l d h a v e m e a n t t o t h e J e w i n J n 1 2 , 3 4 w o u l d then b e : " w h e n I d e p a r t f r o m t h e l a n d " parts).
Their o b j e c t i o n
(i. e. i n t o f o r e i g n
w o u l d h a v e b e e n : " W e read t h a t Christ is t o
remain (in Palestine) f o r e v e r ; h o w c a n y o u s a y t h a t y o u are t o d e p a r t t o foreign l a n d s ? " . T h i s sense d o e s n o t , h o w e v e r , a p p e a r t o d o j u s t i c e t o t h e c o n t e x t . O n e gets t h e impression f r o m v . 3 3 t h a t t h e J e w s u n d e r s t o o d
Christ's
w o r d s (v. 3 2 ) t o refer t o his d e a t h , rather t h a n t o his d e p a r t u r e f o r a foreign c o u n t r y .
From
A n d in o u r p r e s e n t discussion w e m a y s u p p o s e t h a t t h e
{")
P. 3 3 5 .
(")
Pp.
(")
V. C . B U R K I T T
Letter
n
A.
(•')
Bib
(•8)
A.
336-38.
to Spirit, C,
refers to A B B O T T ' S Diatesserica
p. 3 6 0 . n o t e ' t o § 1 0 0 3 c.
p. 3 3 7 .
3 0 (1949) 4 3 0 . c,
JBL
51 (1932)
320-22.
vn, 2 9 8 8
( x x i n ) a and
Examples
148
of Relationship
between the Targums
and the Gospels
author w h o wrote v. 3 3 was conversant with Aramaic and took
"being
Hfted u p " t o c o n n o t e d e a t h . F. C.
n e e d n o t h a v e g i v e n this rather f o r c e d interpretation
BURKITT
o f J n 1 2 , 3 2 . 3 4 h a d h e p a i d a t t e n t i o n t o a n o t h e r m e a n i n g of t h e s a m e I t h p . f o r m of t h e v e r b p ^ D , i. e. p'^flDN in t h e sense of "to die", a meaning it b e a r s t o g e t h e r w i t h t h o s e g i v e n b y
BURKITT.
P e r h a p s , A r a m a i c scholar
t h a t h e w a s , h e d i d n o t t h i n k t h a t t h e A r a m a i c I t h p . is ever attested in this sense.
JASTROW
( " ) registers i t , t r u e e n o u g h , as o n e of t h e m e a n -
i n g s of t h e I t h p . b u t n o n e of t h e e x a m p l e s h e g i v e s c o m e s u n d e r this sense of t h e v e r b . lyEVY ('") d o e s n o t g i v e " t o d i e " as a m e a n i n g of t h e A r a m a i c form
a n d neither d o e s
doubts on what
BUXTORF
JASTROW
(").
has t o s a y .
O n e m a y , then, have
legitimate
Y e t , one would expect the Aramaic
I t h p . t o h a v e this m e a n i n g seeing t h a t t h e c o r r e s p o n d i n g H e b r e w f o r m s , H i t h p . a n d N i t h . of t h e s a m e r o o t are c u r r e n t l y u s e d in t h e sense of "to die". N o w , t h e r e is n o d o u b t w h a t e v e r t h a t p ^ n D N in A r a m a i c bears t h e sense of " t o d i e " . W e find i t u s e d in this sense a t least four times, a n d in t h r e e distinct passages, in t h e P T , v i z . , N m 1 1 , 2 6 (Neofiti), D t 3 2 , 1 ( T J I I ) , b o t h t i m e s o n t h e d e a t h of M o s e s ; N m 2 1 , 1 (Neofiti o n t h e d e a t h s of A a r o n a n d M i r y a m . deaths of t h e just.
twice),
I n all these cases it is used of t h e
T h e H e b . f o r m is also u s e d of t h e d e a t h of t h e just
R. 6 2 ) , b u t likewise of t h e d e a t h s of B e n Z o m a , after a p e r i o d of
[Gen.
m e n t a l illness ( T o s . Hagigah,
2 , 5 ) a n d of R . A b b a h u
{Ex. R. 5 2 , 1 4 3 d ) .
I t m a y b e t h a t t h e v e r b is u s e d o n l y o f t h e d e a t h of t h e just a n d m a y c o n n o t e t h e a s c e n t of t h e soul t o G o d .
If s u c h w e r e t h e case w e m a y
h a v e p r e p a r e d in A r a m a i c t h a t specific J o h a n n i n e u s e of vfovv. d o u b t f u l , h o w e v e r , t h a t this is t h e case. a s : " b e i n g called a w a y f r o m this w o r l d " . " S i c h aus d e r W e l t e n t f e r n e n " , while e n t f e m t w u r d e " , " a u s der Welt T h i s t e r m pbnDU, excellently. ix
rfjg
yfjg)
Christ from
(«») Dictionary,
the
JASTROW
BIEEERBECK
LEVY
I t is
(") sees t h e b a s i c idea ( " ) d o e s likewise:
('*) r e n d e r s : " v o n der W e l t
schied".
l i t . " t o b e lifted u p " = " t o d i e " , suits J n 1 2 , 3 2 . 3 4 said:
When
earth"
(=
I ?
a m lifted ^. mbV
up
{xdyco
13 \a pbnDU
edv vfco&cij KIN ID),
p. 9 9 7 .
(70)
WTM,
s. v.. I l l , p. 537.
('!)
Lexicon,
n
o. c.
(")
H e has collected the H e b . occurrences of the word in I I , 139 to L k 2,29.
('*)
I n his rendering of the Hebr. forms, o. c , p. 5 3 6 .
s. v.
Jn
12,33.34
and the PT
meaning, " W h e n
I
149
am exalted through
my
death".
The crowd
know
of t h e eternal k i n g d o m of t h e Messiah f r o m t h e L a w , i. e. t h e O T
(cf.
Is 9,6; Pss 1 1 0 ; 108,4; D n 7 , 1 3 f . ; c p . L k 1,33) a n d s a y : " H o w c a n y o u say, ' t h e Son of Man is t o b e lifted u p ' " , vyiw&fjvai =
Np^DDO^, =
how
can h e d i e ? T h i s A r a m a i c w o r d , t h e n , e x p l a i n s t h e use of mpm'&fjvm in J n 12,32.34. I t is possible t h a t t h e s a m e r o o t yhO, " t o lift u p " , will e x p l a i n vipovv in t h e other passages ( 4 , 1 4 ; 8,28).
T h e specific t h e o l o g i c a l i d e a of t h e e x a l -
tation t h a t is t o a c c o m p a n y this " l i f t i n g u p " of Christ d o e s n o t
appear
t o b e inherent in t h e A r a m a i c t e r m itself, n o m o r e t h a n it is in t h e G r e e k •mpovv. T h i s is s o m e t h i n g t h a t t h e t e r m is m a d e t o b e a r in its p e c u l i a r l y Johannine usage. T h e A r a m a i c t e r m c o u l d as easily b e a r this w e a l t h of m e a n i n g t h e Greek o n e .
as
A n d it is of p a r t i c u l a r i m p o r t a n c e t h a t w e find t h i s precise
A r a m a i c w o r d a s u b j e c t of w o r d - p l a y (") in o n e of t h e P T we have considered a b o v e .
occurrences
I t is N ('«) t o N m 11,26 w h i c h r u n s as f o l l o w s :
B e h o l d quail a s c e n d
(p'7D 'l'?D Nn) f r o m t h e s e a . . .
Behold
Moses, t h e P r o p h e t will b e t a k e n u p f r o m t h e c a m p (p'^HDO)
...
G o g a n d M a g o g a s c e n d (pp'^D) o n J e r u s a l e m . . . " . P e r h a p s t h e t y p i c a l J o h a n n i n e u s e of t h e t e r m w a s p r e p a r e d in t h i s , or similar, P T passages.
(")
p'or a study of this feature of the P T cf. M. B L A C K , An Aramaic
proach^, pp.
Ap-
241-44.
{'«) The play is lost in T J I and T J I I (Polyglots and ed. M . G I N S B U R G E R , p. 5 0 ; see below p. 2 3 5 ) which have trjsna for N ' s p'jriDO. R . LE D E A U T has brought to m y attention another example of a play on the same word in N N m 2 1 , 1 . The text is as follows: " A n d the Canaanite king of Arad heard. . . that Aaron, the pious man, had died (p'^ncs). . . and that Miryam the prophetess had died (rpSrDX) for whose sake (or " m e r i t " ) the well used to ascend (np'?D) for t h e m . . . (when the king had heard) that Israel had arrived b y the road through which the spies come up (ip'^B). . . " .
PART
TWO
PART
AN EXAMINATION
OF SOME
II
GENERAL AND
THEMES IN T H E PALESTINIAN TARGUM
PARTICULAR
AND IN T H E
NT
In t h e first p a r t of this s t u d y w e h a v e g o n e i n t o s o m e p o i n t s w h e r e w e b e h e v e there is a v e r y c l o s e relation b e t w e e n t h e P T a n d t h e N T . I n almost all these t e x t s t h e parallels w e h a v e a d d u c e d t o t h e N T to be found only
in t h e P T .
I t is q u i t e plain t h a t h e r e
v e r y strong i n d i c a t i o n
t h a t p o r t i o n s , a t least,
phrase h a v e
pre-Christian
renderings
preserved
have
in
turn
of
interpretation
influenced t h e
we have
this liturgical of
formulation
the of
OT,
the
are a
parawhich
Christian
message. W e h a v e called these passages " r e p r e s e n t a t i v e " , b y w h i c h w e m e a n t h a t t h e t h e m e s of w h i c h e a c h of t h e p r e c e d i n g c h a p t e r s treat are n o mere isolated cases of t h e c o n n e c t i o n of t h e P T w i t h t h e N T .
T h e rela-
tion of these t w o b o d i e s of w r i t i n g s c a n , in f a c t , b e seen in a n u m b e r of other cases.
T h e p u r p o s e of t h e s e c o n d p a r t of this dissertation is t o
s h o w h o w this is s o .
W e shall t h e n t a k e u p t h e s a m e h e a d i n g s w h i c h
w e h a v e already c o n s i d e r e d a n d s h o w t h a t t h e r e are m a n y o t h e r p o i n t s in w h i c h t h e P T a n d t h e N T writings agree.
T h i s shall p r o v i d e an a r -
g u m e n t t h a t t h e P T preserves m u c h o l d material a n d d a t e s in g o o d p a r t f r o m N T times, if n o t earlier. I t is e v i d e n t t h a t w e c a n n o t g o i n t o all t h e cases of this relation in detail.
S u c h w o r k w o u l d p r o v e i m p o s s i b l e a n d , as a m a t t e r of f a c t , q u i t e
unnecessary, seeing t h a t n o small a m o u n t of s t u d y has b e e n d e v o t e d t o t h e m a t t e r already.
I t is q u i t e sufficient f o r o u r s u b j e c t t o i n d i c a t e w h a t
w o r k has been d o n e in this field, reserving m o r e detailed e x a m i n a t i o n f o r p r o b l e m s t h a t h a v e n o t y e t b e e n t o u c h e d on a n d s h o w i n g t h e b e a r i n g o f t h e w o r k a l r e a d y d o n e o n t h e general s c o p e of this dissertation, i. e. t h e general a n d overall relation of t h e P T t o t h e N T . 153
Some Themes in the PT and NT
154
S o m e of t h e material t o w h i c h w e refer in this s e c o n d p a r t is f o u n d b o t h in t h e T a r g u m s a n d in r a b b i n i c J u d a i s m in general.
Such targumic
parallels will n o t of t h e m s e l v e s p r o v e an e a r l y d a t e for this w o r k , seeing t h a t t h e y c o u l d p o s s i b l y h a v e been
b o r r o w e d f r o m r a b b i n i c writings in
t h e p e r i o d after t h e d e s t r u c t i o n of J e r u s a l e m , if t h e T a r g u m s were c o m p o s e d after this t i m e .
T a k e n t o g e t h e r w i t h t h e e l e m e n t s w h i c h are attested
o n l y in t h e T g s , a n d c o n s i d e r i n g t h a t t a r g u m i c material w a s m o s t p r o b a b l y t r a n s m i t t e d en bloc within J u d a i s m , t h e y i n d i c a t e t h a t t h e T g s here r e p resent a f o r m of the N T .
Judaism
that
influenced
the
ideas a n d l a n g u a g e of
CHAPTER
HOW IN
SOME
T H E
BIBLICAL
VI
PERSONAGES
PALESTINIAN
TARGUM
A R E
A N D
IN
V I E W E D T H E
N T
J e w i s h tradition traces t h e origin of t h e T g s b a c k t o t h e t i m e of E z r a a n d his r e f o r m w h e n L a w of G o d . . .
" t h e levites read f r o m t h e b o o k , f r o m
the
a n d g a v e t h e sense s o t h a t t h e p e o p l e u n d e r s t o o d t h e
r e a d i n g " (Neh 8,8).
" T h e b o o k " w a s t a k e n in J e w i s h t r a d i t i o n t o
be
t h e L a w of Moses while t h e u n d e r s t a n d i n g t h e l e v i t e s g a v e t o t h e p e o p l e w a s seen t o b e t h e T a r g u m (i).
T h o u g h t h e tradition
is s c a r c e l y
t o f a c t , it expresses v e r y well w h a t a t a r g u m i c p a r a p h r a s e is
t o b e , i. e. a rendering t h a t b r i n g s o u t t h e sense of t h e b i b l i c a l for later audiences.
true
expected text
I t will then b e an a c t u a h z a t i o n of t h e b i b l i c a l t e x t {^).
T h i s in t u m will m e a n t h a t later t h e o l o g i c a l a n d legal beliefs are d e d u c e d f r o m t h e b i b h c a l t e x t , read i n t o it, or c o n n e c t e d w i t h t h e p u b l i c reading of it. T h i s a t t i t u d e t o t h e t e x t affected t h e earlier t r a d i t i o n s in general, w h i c h were re-told f o r t h e benefit of later g e n e r a t i o n s . of b i b h c a l h i s t o r y , t h e lives a n d
r e c o u n t e d for t h e mere sake of h i s t o r y . b e c o m e vehicles of later t r a d i t i o n .
In this re-telhng
d e e d s of earlier p e r s o n a g e s w e r e Biblical c h a r a c t e r s t e n d e d
not to
T h e y c o u l d easily b e c o m e t y p e s of
certain sections of h u m a n i t y , p r o t o t y p e s of g o o d a n d evil o r p e r p e t u a l reminders of t h e eternal t r u t h s of
G o d ' s relation
with humanity.
In
this w a y t h e p o r t r a i t s p a i n t e d of these earlier figures b e c a m e c o n v e n i e n t a n d p o p u l a r m e a n s for keeping revealed d o c t r i n e v i v i d b e f o r e t h e m i n d s of later g e n e r a t i o n s . W e find t h a t s o m e biblical c h a r a c t e r s are v i e w e d in t h e s a m e l i g h t right d o w n t h r o u g h J e w i s h t r a d i t i o n f r o m pre-Christian t i m e s t o later r a b binical ages.
H e n c e t h e p r e s e n c e of s u c h a p o r t r a i t of a biblical p e r s o n
in t h e T g s is n o criterion for a n e a r l y d a t e of this w o r k .
B u t it is also
a k n o w n f a c t t h a t in t h e c o u r s e of t i m e t h e m a n n e r in w h i c h t h e p o p u l a r
(1) Meg.
3 a.
(2) For this characteristic of midrash and targumic paraphrases cf. R . B L O C H , "Midrash",
DBS
Vol. V, col. 1266 and p. 44 above. 155
Some Biblical Personages in the PT and NT
156
m i n d c o n s i d e r s s u c h p e r s o n s v a r i e s ; t h e s a m e c h a r a c t e r m a y pass f r o m t h e f o r e g r o u n d t o t h e b a c k g r o u n d a n d vice versa.
Further, the pecuhar
f e a t u r e of his h f e t h a t c a t c h e s t h e p o p u l a r i m a g i n a t i o n chang e s f r o m a g e t o age.
A c o m p a r a t i v e s t u d y of t r a d i t i o n , a c c o r d i n g t o strict scientific
p r i n c i p l e s , m a y t h e n tell u s w h i c h characteristic w a s stressed in a n y g i v e n a g e a n d m a y t h u s e n a b l e u s t o d a t e a p a r t i c u l a r f o r m of t h e t r a d i t i o n . F r o m o u r p o i n t of v i e w this m e a n s t h a t if t h e p o r t r a i t of a g i v e n person is f o u n d in t h e N T a n d P T a n d n o t elsewhere in r a b b i n i c t r a d i t i o n , w e h a v e a s t r o n g a r g u m e n t t h a t in t h e P T w e h a v e a m i d r a s h f r o m t h e first c e n t u r y w h i c h h a s n o t b e e n retained in r a b b i n i c s o u r c e s . S i n c e Christianity
arose w i t h i n
Judaism
a n d , as t h e p r o m u l g a t i o n
a n d f o r m u l a t i o n of t h e Christian m e s s a g e is d u e m a i n l y t o Jewish m i n d s , o n e will e x p e c t t o find t h a t O T personalities are v i e w e d in t h e s a m e light in t h e N T a n d in t h e J e w i s h s o u r c e s .
I t is likewise a n t e c e d e n t l y p r o b -
a b l e t h a t t h e m a n n e r in w h i c h t h e t r u t h s o r revealed d o c t r i n e h a d a t t a c h e d themselves t o O T persons within
Judaism
should,
on
occasion,
have
affected t h e f o r m u l a t i o n o f t h e N T message, even t h o u g h n o direct refere n c e b e m a d e in t h e N T t o t h e O T p e r s o n s in q u e s t i o n .
W e believe t h a t
J a n n e s a n d J a m b r e s , a l t h o u g h n o t .strictly O T p e r s o n a g e s , are g o o d e x a m p l e s of t h e first i n s t a n c e w h i l e t h e p a r a p h r a s e of D t 30,12-14 in t h e P T a n d R m 10,6-8 a n d P a u l ' s u s e of P s 6 7 ( 6 8 ) , 19 in E p h 4,8 are g o o d e x a m p l e s of t h e latter.
W e shall see w h e t h e r t h e r e are further similar instances.
I t is, of c o u r s e , s e l f - e v i d e n t t h a t h e r e w e t r e a t o n l y of p e r s o n s w h o s e N T a n d P T p o r t r a i t g o e s b e y o n d t h a t of t h e biblical t e x t .
W e are f o r t u -
n a t e t h a t this section is o n e of t h o s e m o s t s t u d i e d in m o d e r n times, p r i n c i p a l l y b y t h e t h o r o u g h researches of G. VERMES a n d R . EE DifeAUT.
We
shall o n l y g i v e a v e r y s u m m a r y t r e a t m e n t of t h e w o r k already d o n e in this c h a p t e r , reserving m o r e detailed s t u d y f o r p r o b l e m s n o t treated of b y t h e s e writers.
I. C a i n a n d A b e l i n t h e N T a n d P T (') 1. Cain and Abel in the NT:
T h e A u t h o r of t h e E p i s t l e t o t h e H e b r e w s
o p e n s his e u l o g i u m o n t h e g r e a t e x e m p l a r s of faith w i t h A b e l :
(3) J. R a m o n D f A Z ,
" D o s notas sobre el Targum palestinense", Sefarad 19
(1959) 133-36, esp. 134-36; R . LE DEJAUT, " T r a d i t i o n s targumiques dans le Corpus p a u l i n i e n ? " . Bib 4 2 (1961) 2 8 - 4 8 ; pp. 3 0 - 3 6 for Cain and Abel; P. G R E L O T , " L e s Targums du Pentateuque, Btude comparative d'apres Genese I V , 3 - 1 6 " ,
Semitica
Cain
and Abel
157
B y f a i t h A b e l offered t o G o d a m o r e a c c e p t a b l e sacrifice than
Cain, t h r o u g h w h i c h h e r e c e i v e d a p p r o v a l as r i g h t e o u s ,
G o d bearing w i t n e s s b y a c c e p t i n g his g i f t s ; h e d i e d , b u t t h r o u g h his f a i t h h e is still s p e a k i n g ( H e b
11,4).
T h e b i b h c a l a c c o u n t (Gn 4 , 8 ) m a k e s n o m e n t i o n of t h e f a i t h of A b e l . I t s i m p l y s a y s t h a t G o d d i d n o t a c c e p t C a i n ' s sacrifice w h e r e a s h e a c c e p t e d t h a t of A b e l (Gn 4 , 4 f . ) .
S a d d e n e d at this, Cain i n v i t e d A b e l o u t s i d e
a n d slew h i m (Gn 4 , 8 ) . 1 J n 3,12 r e m i n d s Christians t h a t t h e y s h o u l d r e m e m b e r t h e p r e c e p t of c h a r i t y , l o v i n g o n e a n o t h e r . A n d n o t b e like Cain w h o w a s of t h e evil o n e a n d m u r d e r e d his b r o t h e r .
A n d w h y did h e m u r d e r h i m ? B e c a u s e his o w n
deeds were evil a n d his b r o t h e r ' s r i g h t e o u s . H e r e , as in t h e case of H e b 1 1 , 4 , J o h n is g o i n g b e y o n d t h e p o r t r a i t of Cain w h i c h w e find in t h e b i b l i c a l t e x t .
T h e d e v e l o p m e n t is d u e either
t o t h e N T writers t h e m s e l v e s o r t o later J e w i s h t r a d i t i o n {*). 2. Cain
and Abel
in the PT:
W e find Gn 4 , 8 p a r a p h r a s e d in t h e F T
in s u c h a m a n n e r as t o m a k e o n e c o n c l u d e t h a t its rendering w a s k n o w n t o b o t h these N T writers a n d influenced their p e n s w h e n describing t h e figures
of Cain a n d A b e l .
W e are f o r t u n a t e in h a v i n g these P T passages p r e s e r v e d in q u i t e a n u m b e r a n d v a r i e t y of recensions, P T G , M S T J I I , Tosefta
targumica
t a r y on t h e verse ('). also is t h e
Tosefta
B;
{^) a n d v . 8 in a citation
Ngl
(in p a r t ) , T J I ,
KIMHI'S
commen-
t e x t is p r a c t i c a l l y identical w i t h T J I I ; s o
KIMIJI'S
targumica
N,
in D .
e x c e p t t h a t this latter is in
Babylonian
A r a m a i c ('). P T G , M S B (c. 8 5 0 - 9 0 0 A . D . ) presents a shorter t e x t t h a n
9 (1959) 59-88. of Leeds
G. VER.MJVS, " T h e Targumic Versions of Genesis 4 , 3 - 1 6 " , The
University
Oriental
Society,
3
(1960-62),
Leiden
further literature on our subject see R . LE DiiAUT, a. c, (4)
Commenting
on Heb
12,24 C. S P I C Q , L'epitre
1963, pp.
par celui de J e s u s " .
R.
LE
aux Hebreux
DiiAUT,
For
p. 3 1 , n. 1.
(Etudes B i b -
liques), Paris 1953, p. 410, says that the author " a esquisse un portrait d'Abel, influence
Annual
107-11.
chretien
on the contrary (a.
c,
pp. 35 f.), prefers to interpret this passage in the light of the P T to Gn 4,8. (8) This tosefta can be seen in M . G I N S B U R G E R , Das Fragmententhargum,
p. 7 2 .
(«) This text of K I M H I has escaped the notice of P. G R E L O T and G. V E R M E S in the studies referred to above. (') Such toseftas written in Babylonian Aramaic are probably translated from P T texts for the benefit of congregations whose language was that of
Babylonian
Some Biblical Personages in the PT and NT
158
TJI, N and TJII.
I t s midrash is, h o w e v e r , essentially t h a t of these other
P T t e x t s a l t h o u g h m u c h shorter.
I t s t e x t reads (itahcs d e n o t e t h e b i b -
hcal t e x t ) : And go into
Cain
said
the field".
to Abel
his brother:
And when
"Come.
both of them
Let b o t h
had gone
into
of MS
the field
Cain a n s w e r e d a n d said t o A b e l : " I k n o w t h a t t h e w o r l d w a s c r e a t e d b y m e r c y a n d is g o v e r n e d b y m e r c y .
F o r w h a t reason
then w a s y o u r gift r e c e i v e d f r o m y o u f a v o u r a b l y a n d m i n e w a s not received from m e f a v o u r a b l y ? " .
A b e l answered a n d said
t o C a i n : " W h a t m a t t e r s it ('T NT pNT HO) («) if t h e w o r l d w a s created b y m e r c y a n d is g o v e r n e d b y m e r c y ? I t is also g o v e r n e d b y t h e fruits of g o o d w o r k s .
B e c a u s e m y w o r k s were
better
t h a n y o u r s m y offering w a s r e c e i v e d f r o m m e f a v o u r a b l y a n d yours was n o t received f a v o u r a b l y " . a r g u i n g in t h e field a n d killed
Cain
rose
A n d b o t h of t h e m
against
his brother
Abel
were and
him.
H e r e w e find A b e l c o n s i d e r e d as a m a r t y r w h o died f o r t h e p o i n t o f d o c t r i n e d e n i e d b y Cain.
W e c a n g a t h e r f r o m A b e l ' s r e p l y t h a t Cain's
v i e w w a s t h a t g o o d w o r k s w e r e n o t necessary in order t o h a v e o n e ' s s a c rifice a c c e p t a b l e t o G o d ( " ) . were g o o d .
Jewry.
Cain's w o r k s w e r e evil while t h o s e of A b e l
H e r e w e h a v e t h e p i c t u r e of t h e b r o t h e r s p a i n t e d in e x a c t l y
For other texts of targumic toseftas
in Babylonian
Aramaic
published b y A . DfEZ M A C H O cf. " X u e v o s fragmentos de Tosefta
recently
Targumica",
Sefarad 16 (1956) 3 1 3 - 2 4 . (8) T h e Aramaic text can be seen in MdW,
pp. 6 f.; for its date see ibid., p. 2.
(9) W e render the rare and difficult 'T ST p s i no as " w h a t matters it i f . . . " . P. G R E L O T , a. c, p. 72 and n. 1, renders as " c e r t a i n e m e n t " while G . V E R M E S translates (a. c,
p. 101): " s o the world was created b y love and governed b y love ?
Itis
surely governed. . . " . T h e context seems to require that the reply of .\bel and this phrase be a concession of the position of Cain. J. R . D f A Z takes it (a. c, pp. 134 ff.) that Abel's reply is entirely a negation of the thesis of Cain. (i») J. R . D f A Z , a. c, pp. 134-36, thinks that P T G n 4,8 .speaks of a debate between Cain and Abel on Justification.
Cain's " t h e s i s " according to P T G , M S
B, T J I and N m g would be: " L a justificacion procede por via de amor y misericordia, graciosamente, sin reparar en las o b r a s " , whereas that of Abel according to P T G , M S , B, would b e : " L a justificacion no es por via de amor y favor, sino en conformidad con las o b r a s " (p. 134). se purifica o salva por la misericordia" though denied b y Abel.
T h e thesis of Cain, i. e. " q u e el mundo
(p. 135) would be quite an orthodox one,
It does not appear that the debate between the brothers
in any of the P T texts, not even P T G , M S B, directly concerns justification.
Cain and Abel
159
t h e s a m e fashion as w e find i t in 1 J n 3,12.
Cain is t h e f o r e r u n n e r of t h e
a n t i n o m i a n s as w e find h i m in J u d e 11. T h e other P T t e x t s h a v e a m o r e d e v e l o p e d f o r m of t h e d i s p u t e b e t w e e n Cain a n d A b e l .
D e s p i t e this, their p a r a p h r a s e is t h e s a m e , t h o u g h
t h e " c o n f e s s i o n s of f a i t h " of A b e l a n d t h e denials of Cain are c o n t a i n e d in t w o assertions in T J I a n d N a n d in a single assertion in T J I I a n d KIMHI
(").
W e render N h e r e (italics as b e f o r e ) : When
both of them
had gone
out into
the field
Cain
answered
a n d said t o A b e l : " I u n d e r s t a n d t h a t t h e w o r l d w a s c r e a t e d b y m e r c y b u t is n o t g o v e r n e d a c c o r d i n g t o t h e fruits of g o o d w o r k s a n d there is r e s p e c t of p e r s o n s in j u d g e m e n t .
F o r w h i c h reason
y o u r offering w a s r e c e i v e d f a v o u r a b l y a n d m y offering w a s n o t received f a v o u r a b l y f r o m m e " .
A b e l a n s w e r e d a n d said t o C a i n :
" I u n d e r s t a n d t h a t t h e w o r l d w a s c r e a t e d b y m e r c y a n d is g o v erned a c c o r d i n g t o t h e fruits of g o o d w o r k s .
A n d as m y w o r k s
were b e t t e r than y o u r s m y offering w a s r e c e i v e d
favourably".
Cain answered a n d said t o A b e l : " T h e r e is n o j u d g e m e n t a n d there is n o j u d g e a n d there is n o o t h e r w o r l d ;
a n d t h e r e is n o
g i v i n g of g o o d r e w a r d t o t h e j u s t n o r is r e t r i b u t i o n e x a c t e d o f t h e w i c k e d " ( " » ) . A b e l a n s w e r e d a n d said t o C a i n : " T h e r e is a j u d g e m e n t a n d there is a j u d g e a n d t h e r e is a n o t h e r w o r l d a n d t h e r e is g i v i n g of g o o d r e w a r d t o t h e j u s t ; a n d r e t r i b u t i o n is e x a c t e d of t h e w i c k e d in t h e w o r l d t o c o m e " . them
were disputing
brother
Abel
and slew
in the field,
O v e r this m a t t e r b o t h o f
and Cain
rose
up
against
his
him.
H e r e , m o r e e x p l i c i t l y t h a n in P T G , w e find A b e l p r e s e n t e d as a c o n fessor of t h e faith, t h e m a n n e r in w h i c h H e b 11,4 d e p i c t s h i m . ness
of Cain
{JA
1,2,1), t h e pair h a v i n g
WVD^)
a n d t h e righteousness
and the "righteous"
of A b e l
become {dixaioi,
tj^jcs
of
The wicked-
are noted b y JOSEPHUS the " w i c k e d "
{novrjQoi,
D'pnif), t h e t w o classes i n t o w h i c h
Judaism b y the N T age h a d divided humanity ( " ) .
T h e P T parallel,
with its insistence on t h e faith of A b e l , is m u c h closer t h a n this t e x t o f JOSEPHUS t o H e b
(")
11,4,
as it l i k e w i s e is t o 1 J n 3,12. P .
GEEEOT("),
fol-
For a Latin version of T J I and T J I I see W A L T O N ; for an English one
J. W . E T H E R I D G E , O. C., pp.
170-72.
( " a ) Cf. G . F. M O O R E , Judaism
II, p p . 3 9 5 f. and note 1 t o p. 3 6 0 .
(")
Cf. G . F. M O O R E , O. C. I p. 4 9 4 .
(")
A. c,
"Les Targums...",
p. 8 6 .
Some Biblical Personages in the PT
160
l o w e d b y R . I , E D E ; A U T ( " ) , s a y s t h a t " i l s e m b l e . . . q u e la 1^
and
NT
Johannis...
c o n n a i t s u b s t a n t i e l l e m e n t la m a t i e r e mise en f o r m e d a n s la T a r g u m p a lestinien".
T h e s a m e a p p e a r s t o h o l d g o o d f o r t h e relation of H e b 1 1 , 4
to the P T .
II.
Z e c h a r i a h t h e S o n o f B a r a c h i a h : M t 23,35 a n d T g L a m 2 , 2 0 ( " )
I n M t 2 3 , 3 5 f. (par. L k 1 1 , 5 1 ) Christ tells t h e scribes a n d Pharisees t h a t t h e r e w o u l d c o m e on their h e a d s " a l l t h e righteous b l o o d shed on e a r t h f r o m t h e b l o o d of t h e i n n o c e n t A b e l t o t h e b l o o d of Z e c h a r i a h t h e son
of
Barachiah...
murdered between
the sanctuary and the
altar".
T h e first p a r t of t h e q u o t a t i o n is a clear reference t o G n 4 , 1 0 a c c o r d i n g t o w h i c h G o d s a y s t o Cain, A b e l ' s m u r d e r e r : " T h e v o i c e of t h y b r o t h e r ' s b l o o d is c r y i n g {ym
' 0 1 b^p
Wpva) to m e f r o m t h e g r o u n d " . T h e H e b . w o r d pV^ implies t h a t t h e c r y w a s o n e for v e n g e a n c e ( " ) . I t is this t h a t is t o b e b r o u g h t on t h e g e n e r a t i o n of t h e scribes a n d P h a risees.
T h e b i b l i c a l t e x t a l o n e c a n explain these w o r d s of Christ.
They
a r e all t h e m o r e forceful w h e n w e realize t h a t J e w i s h tradition ( " ) , g o i n g o n t h e plural " b l o o d s " ( D ' 0 1 ) of t h e H T , u n d e r s t o o d t h e t e x t t o refer t o t h e j u s t m u l t i t u d e t h a t w o u l d h a v e arisen f r o m A b e l , t h e p r o t o t y p e of this class.
T h e P T represents this exegesis a n d renders Gn 4 , 1 0 as f o l l o w s : " T h e v o i c e of t h e m u l t i t u d e of t h e just t h a t w o u l d
have
arisen f r o m A b e l , y o u r b r o t h e r , is c r y i n g against y o u b e f o r e m e from the earth". I n t h e N T t e x t c i t e d , Christ g i v e s t h e first a n d last e x a m p l e of t h e m u r d e r of a j u s t m a n r e c o u n t e d in t h e H e b r e w C a n o n , t h e murder of Z e c h a r i a h b e i n g r e c o u n t e d in 2 Chron 2 4 , 2 1 f.
His dying words: " M a y the
L o r d see a n d a v e n g e " ( 2 C h r o n 2 4 , 2 2 ) recall t h o s e of t h e L o r d t o Cain in Gn 4 , 1 0 . The N T
t e x t w o u l d p r e s e n t n o difficulty h a d n o t M a t t h e w ,
u n l i k e L u k e , called this latter " Z e c h a r i a h t h e son of B a r a c h i a h " , whereas
(")
A.
(18)
Cf.
HUCA
("Traditions targumiques. . . " ) , p. 33.
S. H .
BLANK,
12-13 (1937-38)
(") a. c,
c,
pp.
"The
Death of Zechariah in Rabbinic
Literature",
327-46.
For a discussion of the bearing of Gn 4,10 on H e b 12,24 see R. LK D f i A U T , 34-36.
Zechariah
the Son
of Barachiah
161
in 2 Chron h e is i n v a r i a b l y n a m e d " Z e c h a r i a h , t h e son of (n'in> p ,
Jehoiadah"
L X X : xov Imdae).
V a r i o u s solutions of this d i s c r e p a n c y b e t w e e n t h e t e x t s of M a t t h e w a n d L u k e h a v e been g i v e n .
A rather c o m m o n
o n e is t h a t " t h e s o n of
B a r a c h i a h " of M a t t h e w is really a later g l o s s inserted i n t o t h e c a n o n i c a l text (").
T h i s has in its f a v o u r t h e f a c t t h a t t h e w o r d s in q u e s t i o n are
absent from MS N .
T h e omission of t h e p h r a s e f r o m this M S is, h o w e v e r ,
m u c h m o r e easily e x p l a i n e d t h a n is its insertion in t h e o t h e r s .
Another
p o s s i b i h t y is t h a t " B a r a c h i a h " is a c o r r u p t i o n of an original " J e h o i a d a h " . J E R O M E n o t e s {^^) t h a t " i n e v a n g e l i o q u o u t u n t u r N a z a r e n i , p r o fiUo Barachiae, filium loiade i d e n t correction
reperimus s c r i p t u m " .
of t h e t e x t of M a t t h e w .
T h i s a p p e a r s t o b e an
ev-
J . W E E E H A U S E N resuscitated
a n 18th c e n t u r y v i e w a c c o r d i n g t o w h i c h t h e p e r s o n t o w h o m t h e t e x t of M a t t h e w refers is Z e c h a r i a h , t h e s o n of ^dgeig (or fiaqiaaaiov o r ^aQovxov) w h o w a s killed b y t h e Z e a l o t s in t h e T e m p l e c. 6 8 A . D . ( i * ) .
The names,
h o w e v e r , are n o t q u i t e t h e s a m e , a n d this Z e c h a r i a h killed b y t h e Z e a l o t s w a s n o t d o n e t o d e a t h " b e t w e e n t h e s a n c t u a r y a n d t h e a l t a r " b u t at t h e tribunal t h a t h a d b e e n set u p in t h e T e m p l e , w h i c h w a s t h e n acting as a fortress.
T h e parallehsm w i t h " A b e l t h e J u s t " is lost in a n y v i e w t h a t
sees in Z e c h a r i a h a n y p e r s o n y e t t o arise. L. LiGiER has m o r e r e c e n t l y p u t f o r w a r d a n o t h e r e x p l a n a t i o n of t h e difficulty ( 2 » ) .
Z e c h a r i a h of 2 C h r o n 2 4 , 2 0 - 2 2 w a s a t y p e of Christ, t h e
true Z e c h a r i a h ( =
G o d r e m e m b e r s ; c p . t h e w o r d - p l a y in 2 C h r o n I.
c).
Christ calls this N e w Z e c h a r i a h t h e " s o n of B a r a c h i a h " ( = t h e Blessing of God),
as it is H e w h o will b r i n g a b o u t d i v i n e blessings. " C o m m e I'indi-
q u a i t son n o m ( B e r e k y a h : Y a h v e b e n i t ) c'est a c e v r a i e Z a c h a r i e , d o n e a l u i - m e m e q u e s o n g e ici J e s u s . . . " ( " ) .
T h e v i e w is s c a r c e l y c o n v i n c i n g .
W h e n Christ s a y s t h a t Z e c h a r i a h w a s killed " b e t w e e n t h e T e m p l e a n d t h e A l t a r " h e is referring t o Z e c h a r i a h of 2 C h r o n , a n d it is this historical person t h a t is called " t h e s o n of B a r a c h i a h " . T h e r e are three Z e c h a r i a h s m e n t i o n e d in t h e O T .
O n e is t h e w i t n e s s
w h i c h Isaiah (Is 8,2) is t o l d t o t a k e t o g e t h e r w i t h U r i a h t h e priest.
This
L'Evangile
selon
The possibility saint Matthieu (18)
of the gloss is granted b y P. B E N O I T ,
( B J ) , 3rd ed., Paris 1961, p. 143, n. b.
In Matth.,
2 3 , 2 6 ; PL
26,174.
(18) The murder is recounted b y J O S E P H U S , BJ, 4,5,4, § 3 3 5 ; see n. a. in the Loeb ed. (London (20) In pp.
1928), Josephus d'Adam
147-49. (21)
n
Pechi
Ibid.,
p.
148.
III,
et pechd
pp. 98 f. du
monde
II
(Theologie),
Aubiere
1961,
Some Biblical Personages in the PT and NT
162
Zechariah
is
called
which the l y X X
" t h e s o n of J e b e r e c h i a h " (liTD-Q' p ) in t h e H T ,
renders as viog ^agaxiov.
T h e s e c o n d Z e c h a r i a h is t h e
p e r s o n w e h a v e a l r e a d y c o n s i d e r e d ( 2 C h r o n 2 4 , 2 0 - 2 2 ) while t h e third is t h e e l e v e n t h of t h e M i n o r P r o p h e t s .
T h i s l a s t - m e n t i o n e d person bears as
his full title in Z e c h 1 , 1 : " Z e c h a r i a h Iddo"
(Zaxagiag
t h e s o n of B e r e c h i a h t h e son of
dg xov ^aqaxiov viog 'Addwi).
" Z e c h a r i a h t h e s o n of B e r e c h i a h " .
H e is n o w h e r e
called
O u t s i d e Z e c h 1,1 h e is thrice m e n t i o n e d
in t h e O T a n d is, o n e a c h o c c a s i o n , called s i m p l y " Z e c h a r i a h t h e s o n of Iddo"
( E z r 5 , 1 ; 6 , 1 4 ; N e h 1 2 , 1 6 ) ; I d d o b e i n g his g r a n d f a t h e r a c c o r d i n g
to Zech 1,1. R a b b i n i c literature k n o w s of a certain c o n f u s i o n a m o n g these v a r ious personages ( " ) .
I n t h e B a b . T a l m u d {Mak. 2 4 b ) Z e c h a r i a h of I s 8 , 1
is t a k e n t o b e t h e p r o p h e t of Z e c h 1 , 1 .
I n Eccl. R. t o E c c 3 , 1 6
Zechariah
of I s 8 , 1 is c o n f u s e d w i t h Z e c h a r i a h b e n J e h o i a d a h of 2 Chron 2 4 , 2 0 - 2 2 . O n l y in a single p l a c e in J e w i s h literature, i. e. T g E a m 2 , 2 0 , is Z e c h a r i a h of 2 C h r o n identified w i t h t h e p r o p h e t Z e c h a r i a h b e n I d d o . T h e H T t o E a m 2 , 2 0 h a s : " S h o u l d t h e priest a n d t h e p r o p h e t b e slain in t h e t e m p l e of t h e E o r d ? "
T h e T g p a r a p h r a s e s as f o l l o w s ('^)
(Italics d e n o t e t h e b i b l i c a l t e x t ) : Nnpia
btpab
is it -proper to kill in the Temple
NinD ' n n y - I D n n D ? n ' pn'?Bp1 N O D p'nO
N'D31 N D I N2nD
of the Lord a priest and a prophet as y o u killed Z e c h a r i a h b a r I d d o t h e H i g h Priest a n d t h e faithful
>n NirnpIO n ' D D
p r o p h e t in t h e T e m p l e of t h e E o r d
bv K ' U D D l NOVD
o n t h e D a y of A t o n e m e n t
p n D r n N'^T p D n ' nDNn •" onp C D T
because
he admonished y o u not to d o w h a t w a s evil b e f o r e t h e E o r d .
T h e r e c a n b e n o d o u b t b u t t h a t Z e c h a r i a h t h e s o n of J e h o i a d a h is t h e p e r s o n here i n t e n d e d .
I n t h e T g h e is c o n s i d e r e d b o t h t h e priest
a n d t h e p r o p h e t of t h e t e x t of E a m e n t a t i o n s . q u i t e clear f r o m Chron 2 4 , 2 0 . JOSEPHUS
(")
{JA 9 , 8 , 3 ,
T h a t h e w a s a priest is
W h y h e is called H i g h Priest is n o t clear.
1 6 8 ) calls
his father
For this point see S . H . B L A N K ,
a. c,
Jehoiadah
s u c h [dgxteQevg),
pp. 3 2 8 - 3 4 .
(23) Xhe Aramaic text and Latin rendering m a y be found in W A L T O N .
Zechariah the Son
of Barachiah
163
t h o u g h this title seems t o b e a usual o n e in J O S E P H U S w i t h w h o m it b e a r s n o special significance.
I t is possible t h a t t h e later T a r g u m i s t c o n s i d e r e d
Zechariah a H i g h Priest b e c a u s e of t h e role h e p l a y s in 2 Chron 2 4 , 2 0 - 2 2 . T h a t he is called a p r o p h e t causes n o surprise seeing t h a t h e w a s m o v e d b y t h e h o l y spirit t o a d m o n i s h t h e p e o p l e ( 2 Chron
24,20).
too,
appointed
in
t h e passage
already
referred
to
says
God
JOSEPHUS, him
to
prophesy. In b o t h t h e t e x t s of M a t t h e w a n d T g L a m , t h e n , w e find t h e p e r s o n killed in t h e T e m p l e a c c o r d i n g t o 2 Chron c o n f u s e d w i t h his n a m e s a k e , t h e eleventh of t h e M i n o r P r o p h e t s .
T h e sole difference b e t w e e n t h e t w o
t e x t s is t h a t in M t 2 3 , 3 6 h e is called " t h e son of B a r e c h i a h " w h e r e a s in T g L a m he bears t h e n a m e " t h e son of I d d o " , t h e father of according to Zech 1 , 1 .
Berechiah
T h e n a m e in T g L a m is t h a t b y w h i c h t h e M i n o r
P r o p h e t in question w a s g e n e r a l l y called
(cf. E z r 5 , 1 ; 6 , 1 4 ; N e h
12,16).
T h e i m p o r t a n t p o i n t , h o w e v e r , is t h e i d e n t i t y of t h e p e r s o n , o r rather, t h e confusion
of t h e n a m e s regarding
the
person
of
Z e c h a r i a h t h e son
of
Jehoiadah. This t e x t of T g L a m a n d its bearing on M t 2 3 , 3 6 w a s n o t e d b y S . H . B L A N K {^*) b u t d o e s n o t a p p e a r t o h a v e c o m e t o t h e n o t i c e of N T e x e g e t e s . S. H . B L A N K [ ^ ) himself t h i n k s t h a t " t h e son of I d d o " of T g L a m
may
really b e n o m o r e than an error f o r " t h e son of J e h o i a d a h " , t h e m u r d e r e d priest's real n a m e .
T h e T g t o 2 Chron transcribes t h e p r i e s t ' s f a t h e r ' s
n a m e c o r r e c t l y , h o w e v e r , a n d it d o e s n o t a p p e a r t h a t w e find this c o n f u s i o n between " I d d o " a n d " J e h o i a d a h " elsewhere. that Tg
L a m 2 , 2 0 , as M t 2 3 , 3 6 ,
T h e p r o b a b i l i t i e s are, t h e n ,
a t t a c h e s t h e n a m e of t h e p o s t - e x i l i c
p r o p h e t t o t h e person killed in t h e T e m p l e at an earlier p e r i o d .
In this
case b o t h are d e p e n d e n t on a similar t r a d i t i o n . T h i s d o e s n o t p r o v e t h a t t h e T g t o L a m e n t a t i o n s is a pre-Christian work.
I t is in f a c t d a t e d t o a m u c h later p e r i o d b y critics {^^).
h o w e v e r , n o t h i n g i m p r o b a b l e in t h e f a c t
that
T h e r e is,
it s h o u l d retain an
old
tradition lost in o t h e r r a b b i n i c t e x t s . W e h a v e seen a similar case in T g Ps 6 9 , 1 9 a n d shall m e e t others later.
(")
In a. c,
pp. 327 ff.
(")
Ibid.,
333.
(26)
PQJ- a study of this Targum see S. LANDAUER, " Z u m
gelieder", in pp. 5 0 5 - 1 2 .
p.
Orientalische
Studien...
Th.
Ndldeke
Targum der
gewidmet.
Giessen
Kla1906,
H e follows L . Z U N Z (cf. GV^. pp. 6 8 f.) in dating it to the post-talmudic
period; cf. a. c,
p. 5 0 5 .
Some Biblical Personages
164
III.
Traditions on Isaac in tlie P T and tlie N T
1. Isaac in the NT.: with one exception
in the PT
and
NT
(")
T h e e x p h c i t N T references t o I s a a c are few, a n d
(Gal 4,29), s c a r c e l y g o b e y o n d t h e biblical t e x t or
w h a t c a n b e easily d e d u c e d f r o m it.
I s a a c is m e n t i o n e d t o g e t h e r w i t h
A b r a h a m a n d J a c o b in s o m e s t o c k p h r a s e s ; it is recalled t h a t t h e promises w e r e carried on t h r o u g h h i m ( R m 9,7.10; Gal 4,28; H e b 11,18). sacrificed h i m in faith ( H e b s o n s in f a i t h ( H e b 11,20).
Abraham
11,17) a n d I s a a c i n v o k e d blessings on his
J a m 2,21 sees f r o m A b r a h a m ' s sacrifice t h a t
g o o d w o r k s m u s t a c c o m p a n y faith. W h e n S t P a u l s a y s of G o d t h a t h e d i d n o t spare his o w n S o n
{rov
iSiov viov ovx £9Pei(TaTo) b u t g a v e h i m u p f o r us all ( R m 8 , 3 2 ; c p . J n 3,16) h e a p p e a r s t o h a v e in m i n d t h e w o r d s G o d addressed t o A b r a h a m after t h e P a t r i a r c h h a d o b e y e d his w o r d regarding t h e sacrifice of I s a a c (Gn 22,16) w h i c h in t h e l y X X
r e a d s : ovx
ecpeiam roij viov
aov . . .
The Father-Son
relation in t h e Gospels, in t h a t of J o h n in particular, recalls t h e relation of A b r a h a m
a n d I s a a c in G n
22.
We
m a y then legitimately
enquire
w h e t h e r t h e figure of I s a a c a n d t h e m a n n e r in w h i c h his person a n d s a c rifice w e r e v i e w e d in J u d a i s m h a v e p l a y e d a n y p a r t in t h e presentation a n d f o r m u l a t i o n of t h e N T d o c t r i n e regarding Christ a n d his r e d e m p t i v e work. 2.
The sacrifice of Isaac in Judaism:
T h e sacrifice (or " t h e b i n d i n g " ,
as it is called in J u d a i s m ) of I s a a c p l a y s a p r o m i n e n t p a r t in Judaism.
rabbinic
I t is c o n s i d e r e d there as a free a c t on t h e p a r t of I s a a c t h a t
h a d e x p i a t o r y effects a n d w o n G o d ' s f a v o u r for Israel.
I . Lfevi (2*) c o m -
p a r e s t h e effects of this sacrifice in J e w i s h t h e o l o g y a n d t h a t of Christ in t h e N T in t h e f o l l o w i n g w o r d s : II y a parallelisme entre la v e r t u d e la m o r t d e Jesus d'apres la t h e o l o g i e c h r e t i e n n e , et celle d u sacrifice d ' l s a a c — o u A k e d a — d'apres le rituel d e s prieres de la s y n a g o g u e et les enseignements des r a b b i n s ; m o r t es sacrifice, l i b r e m e n t a c c e p t e s , o n t u n e p u i s sance redemptrice.
(2') la
Cf. R . I / E D 6 A U T , " L a
soteriologie paulinienne" in
catholicus 1961,
presentation targumique du sacrifice d'lsaac et Studiorum
paulinorum
congressus
internationalis
R o m e 1963, I I , pp. 5 6 3 - 7 4 ; G. V E R M E S , " R e d e m p t i o n and Genesis
X X I I .— T h e Binding of Isaac and the Sacrifice of Jesus" in Scripture and Leiden 1961, pp. (28)
193-227.
Further literature can
be
seen in the
" L e sacrifice d'lsaac et la mort de J e s u s " , REJ
64 (1912)
Tradition,
two articles. 161-84.
Traditions
on Isaac
165
T h e question t h a t n o w arises is w h e t h e r these r a b b i n i c t e x t s are d e p e n d e n t o n Christianity o r vice versa. former is t h e case.
A. GEIGEK(28)
beheves that t h e
B a b y l o n i a n J u d a i s m , h e takes i t , b o r r o w e d this t h e m e
f r o m t h e Syrian Church in t h e 3 r d c e n t u r y .
I . I , i ; v i ('») h o l d s t h e c o n t r a r y
v i e w , believing t h a t " i l y a s i m p l e t r a n s p o s i t i o n , greffe sur l a m o r t d e Jesus d e l a c o n c e p t i o n q u ' a v a i t fait naitre le sacrifice d ' l s a a c " .
This view
of I . I^twi h a s also been d e f e n d e d b y H . J . S C H O E P S {^^). 3. Dating of the traditions on the binding of Isaac: G . V E E S I E S C ^ ) a n d R . LE D^AUT
h a v e d e v o t e d close a t t e n t i o n t o t h e q u e s t i o n in r e c e n t y e a r s .
A s a result of t h e m o r e p e r f e c t m e t h o d n o w a t o u r disposal f o r d a t i n g Jewish material w e c a n rest assured t h a t t h e J e w i s h t h e o l o g y
on the
Binding of Isaac is in t h e main pre-Christian, seeing t h a t m a n y o f i t s t h e m e s are attested i n t h e w o r k s of J O S E P H U S { " ) , P H I E O lical Antiquities
in t h e Bib-
of P S E U D O - P H I E O ('") a n d in t h e Mekilta ( ' ' ) .
As the
P T presents t h e s a m e d o c t r i n e o f t h e B i n d i n g of I s a a c as d o r a b b i n i c sources w e c a n legitimately e x a m i n e w h a t light this T g h a s t o t h r o w o n N T texts.
W e g i v e here t h e relevant features o f I s a a c in t h e P T a n d
refer o u r readers t o t h e detailed studies of G . V E R M E S a n d R . L E D i ; A U T for a m o r e t h o r o u g h u n d e r s t a n d i n g of t h e t e x t s . 4. The sacrifice of Isaac and the Passover:
In the present-day Jewish
h t u r g y t h e sacrifice of I s a a c is c o m m e m o r a t e d a t t h e feast o f t h e N e w Year (Rosh ha-Shanah).
I t is v e r y p r o b a b l e t h a t this c o n n e c t i o n of t h e
A q e d a h w i t h t h e N e w Y e a r feast is b o t h s e c o n d a r y a n d late a n d t h a t a t an earher d a t e t h e e v e n t w a s recalled a t t h e feast of P a s s o v e r ('"). T h e (29) Cf. I.E;VI, ibid.,
p p . 1 6 1 f.
(3»)
A. c,
(")
" T h e Sacrifice of Isaac in Paul's T h e o l o g y " , JBL 6 5 ( 1 9 4 6 )
p. 1 6 1 .
Paulus. Tiibingen 1 9 5 9 , p p . 1 4 4 - 5 2 ; cf. R . LE D 6 A U T , a. c.
38-965;
id..
p. 5 6 3 for reserves on
the position of LEIVI and S c i i O E P S . (82) (88)
A.C. A.C.
(81)
JA
(88)
De Abr. 1 9 8 .
(88)
LAB,
(8')
E . g. in Pisha
1,13,2-4
§§ 2 2 5 - 3 5 .
18,5; 32,1-4; 40,3. 7 to E x
12,13.
(88) I n the present liturgy the 'Aqedah occurs in the zikronot Shanah.
for Rosh ha-
I . Ei/BOGEN ("Bemerkungen zur alten jiidischen L i t u r g i e " in Studies in
Jewish Literature. . . in Honor
of K. Kohler,
Berlin 1 9 1 3 , p. 7 5 ; and JG^, p. 1 4 3 )
gives strong reasons for thinking that this theme was not an original part of the liturgical prayer. 34
L. J . I ^ E B R E I C H
("Aspects of the N e w Y e a r L i t u r g y " ,
HUCA
1 9 6 3 1 4 6 ) says that I . ELBOGEN (in a. c. in the Kohler Festschrift) has " d e m -
Some Biblical Personages
166
in the PT
and
NT
B o o k of J u b i l e e s appears t o d a t e A b r a h a m ' s sacrifice of his son t o the P a s s o v e r feast celebrated t h e n b y t h e Patriarch
W e find t h e narrative
of t h e B i n d i n g of I s a a c inserted in a P a s s o v e r c o n t e x t in T J I I a n d N t o E x 1 2 , 4 2 ( E x 1 5 , 1 8 in t h e Paris M S ) .
I t is p r o b a b l e , t h e n , t h a t in N T
t i m e s t h e sacrifice of Isaac w a s c o n n e c t e d w i t h t h e feast of Passover. 5.
The sacrifice of Isaac and the Temple {*"): Jewish t r a d i t i o n , f r o m
t h e t i m e of J O S E P H U S at least, c o n s i d e r e d t h a t A b r a h a m sacrificed Isaac o n t h e v e r y site of t h e future T e m p l e .
T h i s f a c t h a d its effect o n t h e
f o r m u l a t i o n of t h e p o p u l a r t h e o l o g y o n t h e effects of t h e sacrifice of Isaac. 6. Nature of the sacrifice of Isaac {"):
T h o u g h t h e sacrifice of Isaac
w a s n e v e r really c o n s u m m a t e d , Jewish t h e o l o g y c o n s i d e r e d it as s u c h from t h e p o i n t of v i e w of its effects.
A b r a h a m is considered a perfect sacrificer
w h o offered his son t o G o d w i t h a p e r f e c t heart.
Isaac, o n his p a r t ,
willingly t o o k p a r t in t h e offering, asked his father t o b i n d h i m t h o r o u g h l y as a sacrificial offering a n d is even s p o k e n of as h a v i n g b o u n d himself o n t h e altar of sacrifice. 7. Effects of the sacrifice of Isaac ( " ) : T h e sacrifice of Isaac is c o n s i d ered t o exist as a memorial (*^) b e f o r e G o d ; seeing t h e b l o o d
of Isaac he
c o m e s t o t h e aid of Israel in t h e t i m e of distress.
T h e Sacrifice is further
c o n n e c t e d w i t h t h e offering of t h e Paschal Lamb{")
and with t h e Tamid{*^)
onstrated convincingly" that the 'Aqedah theme is an interpolation in the Rosh ha-Shanah liturgy.
LIKBREICH says further:
"The
Shanah reading is unknown in tannaitic sources.
'aqedah
...
as a Rosh ha-
The earliest reference to it as
a Rosh ha-Shanah reading is in Megillah 3 1 a . . . Consequently, it was in B a b y lonia during the amoraic period that the 'aqedah was inserted as the Torah reading for the second day of Rosh ha-Shanah.
In view of this, the inference is warranted
that the 'aqedah passage with the midrashic ideas it embraces was inserted in the epilogue to zikhronoth either at the same time that the 'aqedah became a Rosh ha-Shanah Torah reading, or a short time thereafter. theme in the Rosh ha-Shanah Amoraim" (89)
[ibid., 17,15;
Paris 1957, pp. 25 f.;
n. 4, pp. 568 f.
(*") Cf. G. VER.MES, a. c, VERMES, a. c,
(")
Cf.
("2)
Cf. G. VERMES, a. c,
(")
Cf. G. VERMES, O. C,
("*) Cf. VERMES, ibid., Cf. ibid.,
Babylonian
p. 147; concluding italics ours).
18,3; cf. A . JAUBERT, La date de la Cene,
L E D f i A U T , a. c,
(«)
In either event, the 'aqedah
liturgy had its origin in the period of the
pp.
pp. 2 0 8 - 1 1 ; R. L E D 6 A U T , a. c. p. 565.
pp. 195 ff.;
pp. 206 ff.
pp. 214-18.
209-11.
204 ff.
pp. 206 ff.;
L E DE;AUT, a. c,
pp. 565 ff.
Traditions
on Isaac
167
offering in t h e T e m p l e . B e c a u s e of t h e f a c t t h a t h e w a s b o u n d o n t h e altar, o n e t a r g u m i c t e x t ( T g J o b 3,18) calls I s a a c " t h e S e r v a n t o f t h e L o r d " , w h i c h appears t o i d e n t i f y h i m w i t h t h e S e r v a n t of I s 5 3 ( " ) .
As
far as w e c a n ascertain, h o w e v e r , this t a r g u m i c t e x t is w i t h o u t parallel in Jewish literature. 8. Isaac
traditions
in the PT and in the NT ("):
t h e N T references t o I s a a c are f e w .
W e h a v e seen t h a t
This does n o t imply that the manner
in w h i c h his p e r s o n a n d sacrifice w e r e c o n c e i v e d of in J u d a i s m d i d n o t influence N T t h o u g h t a n d e x pr e ssio n.
In fact they appear t o have d o n e
so in a n u m b e r of w a y s . a) S o m e exegetes h a v e realized t h a t w h e n Christ is referred t o as " t h e L a m b of G o d " (**) in J n 1,29 a n d as " a l a m b w i t h o u t b l e m i s h o r spot"
(atfjiari
w;
dfj,vov
a/j,d)fiov
xai
daniXov)
{*^) in
1 Pt
1,19
the
refer-
e n c e is n o t t o a n y i n d i v i d u a l l a m b , s u c h as t h e P a s c h a l o n e , t h e l a m b of t h e Tamid
offering, t h e L a m b of I s 53,7 e t c . , b u t rather t o a fusion o f
t w o o r m o r e of these biblical t e x t s .
T h i s is n o w r e n d e r e d all t h e m o r e
p r o b a b l e seeing t h a t m a n y , if n o t all, these a s p e c t s w e r e a l r e a d y c o n n e c t e d w i t h t h e person of I s a a c in t h e P T a n d N T J u d a i s m .
W h a t t h e N T writers
w o u l d h a v e d o n e is merely t o h a v e transferred t o Christ w h a t t h e J e w i s h h t u r g y p r e d i c a t e d of I s a a c . b) T h e r e are m a n y other aspects of N T d o c t r i n e w h i c h c a n b e b r o u g h t i n t o relation with t h e J e w i s h p r e s e n t a t i o n of t h e Sacrifice of I s a a c , s u c h as t h e F a t h e r - S o n
relation
a n d t h e influence o f t h e Sacrifice-of-Isaac
t h e m e in t h e f o r m u l a t i o n of t h e N T d o c t r i n e of t h e R e d e m p t i v e w o r k o f
("«) Ibid., (")
p. 2 0 3 ; cf. R . LE D f i A U T , La nuit pascale,
Cf. I. L E V I ,
161-85; H . J. ScHOEPS, JBL DfiAUT, pp.
p. 199, n. 175.
" L e sacrifice d'lsaac et la mort de J e s u s " , 65 (1946)
a. c. " L a presentation
385-92;
id., Paulus,
targumique...",
REJ 64 (1912)
pp. 144-52;
pp. 5 7 0 - 7 4 ; G. VERMES,
R . LE O. C,
218-27. (")
Cf., e. g. I). MoLLAT, V£vangile
. . . de saint
p. 7 2 , n. e on Jn 1,39: " V o i c i I'agneau de D i e u " :
Jean
(BJ), Paris
19.53,
" I I fond en une seule realite
I'image du 'Serviteur' d'Is., 53, qui porte le peche des homines et s'offre en agneau expiatoire d'Israel.
(Lev., 24) et le rite
de I'agneau
pascal, symbole
de la redemption
Cf. I Cor., 5,7; I Petr., I, 1 8 - 2 0 " .
(*') Cf. K . H . vSCHELKLE, Die Petrusbriefe,
Der /wrfaxfine/(Herders
Kommentar zum N T , X I I I , 2) Freiburg i. B . , 1961, p. 49 in loc; Opferlamm vorgestellt. kommen.
theologischer
"Christus ist als
In dem Bildwort mag mehrfache tJberlieferung
zusammen-
Is 5 3 wird der Gottesknecht mit einer Opferlamm verglichen, und der
Vergleich ist A p g 8,32 auf Christus bezogen. . . " .
For the bearing of the P T on
the text of 1 Pt see R. LE D g A U T , " L e Targum de Gen. 2 8 , 8 et 1 Pt. 1 , 2 0 " , RSR 49 (1961)
103-06.
Some Biblical Personages in the PT
168
Christ
and
T h e s e , a n d other aspects, w o u l d t a k e us t o o far afield
NT
and
w e refer o u r readers t o t h e studies t h a t h a v e already been m a d e of these p o i n t s ('^). I t a p p e a r s clear f r o m t h e foregoing brief s t a t e m e n t of t h e relation b e t w e e n t h e N T a n d t h e J e w i s h t r a d i t i o n s on Isaac t h a t these latter h a v e p l a y e d n o small role in t h e m a n n e r in w h i c h t h e N T message w a s presented.
T h i s s t u d y i n d i c a t e s h o w naturally J e w i s h traditions c o u l d
have
b e e n u s e d b y N T writers a n d s h o w s u s t h a t w e s h o u l d seek solutions t o N T p r o b l e m s f r o m t h e w a y in w h i c h t h e O T w a s u n d e r s t o o d in J u d a i s m as m u c h , if n o t m o r e s o , as f r o m t h e O T t e x t itself.
I V . B a l a a m in the P T and in the N T W h e n 2 P t 2,15 f. says t h a t B a l a a m , a m a d p r o p h e t , l o v e d gain f r o m w r o n g d o i n g , a n d w h e n A p 2,14 says t h a t h e t a u g h t B a l a k t o p u t a s t u m b h n g b l o c k b e f o r e t h e s o n s of Israel, t h a t t h e y m i g h t eat f o o d sacrified t o idols a n d p r a c t i c e f o r n i c a t i o n , b o t h writers g i v e us a portrait of the seer f r o m P e t h o r t h a t g o e s b e y o n d t h a t w h i c h w e find in t h e biblical t e x t s (Nm 22 - 24). T h e N T figure of B a l a a m is t h a t w h i c h w e find in t h e P T a n d P a l estinian sources as has b e e n m a d e clear b y G. V E R M E S in his exhaustive s t u d y of t h e B a l a a m t r a d i t i o n s {^^).
V . T h e M i d r a s h on the Veil of M o s e s ; 2 Ex 3 3 - 3 4 ; TJI
N m 7,89
Cor 3 , 7 - 4 , 6 and
PT
('')
T h e difficulties t h a t a t t a c h t o P a u l ' s e x c u r s u s on t h e Veil of Moses in 2 Cor 3,7 - 4,6 a n d t h e application w h i c h h e m a k e s of t h e s y m b o l i s m a t t a c h e d t o this veil are b u t t o o well k n o w n .
O n e of t h e reasons for t h e
a, possible relation between the Aqedah traditions and the Eucharist
(50)
and on J . JEREMIAS' understanding of dg TTJV ifirjv dva/ivrjoiv cf. G . VERMES, o. pp.
c,
225-27. (51) Cf.
above, note 27.
(52) " X h e
Story of B a l a a m " in Scripture and Tradition,
pp.
127-77.
(53) Cf. S t r . - B . , I l l , pp. 5 0 2 - 1 6 ; H . St. J . THACKERAY, The Relation of Paul to Contemporary gesis Epistulae
Jewish
Secundae
Thought, I/ondon 1900, pp. 75 f.;
ad Corinthios
S. LYONNET,
(Pontificium Institutum Biblicum,
1955-1956; ad usum privatum auditorum), pp. 144-172; E . GERIIARDSSON, and Manuscript,
Uppsala 1961, pp. 2 8 5 - 8 7 .
St. Exe-
Rome Memory
The Midrash
on the Veil of Moses
169
obscure nature of certain e l e m e n t s of this N T passage is t h a t t h e m o v e m e n t of t h e A p o s t l e ' s t h o u g h t is t o o swift t o p e r m i t h i m t o a n y of t h e p o i n t s h e raises in g r e a t detail.
develop
H i s p u r p o s e is t o stress b e f o r e
the Corinthian c o m m u n i t y a n d b e f o r e his enemies there t h a t t h e N e w Dispensation is i n c o m p a r a b l y superior t o t h e O l d , a f a c t s y m b o l i z e d b y the narrative of t h e p r o m u l g a t i o n of t h e O l d L a w itself.
I t is less e a s y
t o k n o w w h e t h e r his Corinthian readers w e r e c a p a b l e of f o l l o w i n g his t h o u g h t a n d his s y m b o l i s m ; s o m e e x e g e t e s d o u b t it {^*).
S . S C H U L Z (^S),
on t h e c o n t r a r y , t h i n k s t h a t in this passage P a u l is really t a k i n g u p a midrash o n E x 34 t h a t w a s used b y P a u l ' s J u d a i z i n g enemies at C o r i n t h , a midrash w h i c h i n t e n d e d t o bring o u t t h e g l o r y of t h e M o s a i c d i s p e n s a t i o n . Paul w o u l d then b e m e r e l y t u r n i n g their o w n m e t h o d of a r g u m e n t a t i o n against themselves. T h i s is of course q u i t e possible t h o u g h it c a n s c a r c e l y b e p r o v e d . W . C. V A N U N N I K is n o t c o n v i n c e d b y t h e v i e w ( 8 « ) .
P a u l himself, h e
observes ( " ) , w a s as well a b l e t o g i v e a m i d r a s h of E x 3 3 as his enemies were.
H e prefers t o see a free t r e a t m e n t of t h e O T biblical t e x t d u e t o
Paul himself in t h e N T p e r i c o p e in q u e s t i o n , t h o u g h t h e field w a s p r e p a r ed f o r h i m b y J e w i s h t h o u g h t a n d t r a d i t i o n s in s o m e of t h e e l e m e n t s of his paraphrase. In t h e present article w e i n t e n d t o s t u d y this N T p a s s a g e in t h e l i g h t of J u d a i s m , in t h a t of t h e P T in particular.
W e h a v e a l r e a d y seen h o w
Paul appears t o f o l l o w t h e P T t o D t 30,12-14 in R m 10,6-8.
I t is t h e n
quite possible t h a t this s a m e p a r a p h r a s e m a y lie at t h e b a c k g r o u n d of his t h o u g h t in 2 Cor 3,7 - 4,6.
H a v i n g seen t h a t 2 T m 3,8 h a s a p e r f e c t
parallel in T J I E x 7,11 — a passage n o t f o u n d in o t h e r P T t e x t s — shall keep this P T rendering in m i n d
as a possible s o u r c e f o r
we
Paul's
thought and phraseology. 2 Cor 3,7 - 4,6 is closely c o n n e c t e d w i t h t h e general c o n t e x t of t h e first chapters of t h e Epistle. leads u p t o it (1).
F o r this reason w e first t r e a t of t h e passage t h a t
W e shall then s t u d y t h e e l e m e n t s of t h e m i d r a s h s e p -
(81) Cf. W . D . DAVIES, Paul and Rabbinic Judaism. in Pauline
Theology,
Some Rabbinic
Elements
London 1948, p. 107, n. 2: " W h i l e in 2 Cor 3, it is remotely
possible that Paul is using a fixed midrash, it is far more likely that he is following his own fancy, improvising as it were.
W.
L. K N O X ,
doubts whether
his
readers would follow him in his haggadic excursions, for this reason p r e s u m a b l y " . (55) "]3ig Decke des Moses. Untersuchungen zu einer vorpaulinischen Uberlieferung in I I Cor 3 , 7 - 1 8 " , ZNW (56) Cf. (")
4 9 (1958)
" ' W i t h Unveiled Face' " ,
Ibid.
NT
1-31. 6 (1963) 6 1 .
Some
170
arately, i. e. " t h e G l o r y of M o s e s '
Biblical
Face"
Personages
(2); " t h e
in the PT
and
NT
Veil of M o s e s " (3);
" t h e veil r e m o v e d b y c o n v e r s i o n " (4); " t h e L o r d is t h e S p i r i t " (5). In his a p o l o g y t o t h e Corinthians Paul c a n n o t help
1. Introduction:
expressing his intense c o n v i c t i o n s on t h e n a t u r e of t h e message he preaches. T h e N e w D i s p e n s a t i o n is a p o w e r for life for t h o s e t h a t a c c e p t it (2,14-16); it is t h e N e w C o v e n a n t s p o k e n of b y J e r e m i a h (31,33), written " n o t with i n k , b u t b y t h e spirit of t h e living G o d , n o t on t a b l e t s of s t o n e b u t on t a b l e t s of h u m a n h e a r t s " (2,3).
H e returns t o this p o i n t again in
3,7
w h e r e h e s p e a k s of " t h e dispensation of d e a t h c a r v e d in letters of s t o n e " In
{ev yQUfifiaaiv evrervncofievr) M&oig).
these
opening
words
of
the
m i d r a s h Paul refers t o t h e definitive p r o m u l g a t i o n of t h e L a w b y Moses as narrated in E x
32,15 f.
" A n d M o s e s . . . went down from the mountain
w i t h t h e t w o tables of t h e t e s t i m o n y in his h a n d s , tables ( H T ntlb; L X X nMnsg
U'&ivai) t h a t w e r e written on b o t h s i d e s . . . (16). . . a n d t h e writing
w a s t h e w o r k of G o d g r a v e n tables".
( H T : m"in: L X X
xexoXaf^/xevrj) u p o n
the
F o r P a u l this e x t e r n a l c o d e w a s o n e of d e a t h since " t h e letter
kills, b u t t h e Spirit g i v e s l i f e " (2,6).
T h e N e w L a w is o n e of
liberty:
" N o w t h e L o r d is t h e Spirit, a n d w h e r e t h e Spirit of t h e L o r d (TO nvsv/jia xvQiov) is, there is f r e e d o m " (3,17). P a u l is clearly a t t a c k i n g t h e J e w i s h v i e w of t h e L a w in 2 Cor 3,7 ff. w h i c h s a w t h e p l a c e of t h e L a w in t h e d i v i n e e c o n o m y of salvation in a false p e r s p e c t i v e .
I t is q u i t e p o s s i b l e t h a t in 3,7.17 h e is d i r e c t l y p o l e m i z -
ing against an interpretation t h a t t o o k E x 32,16 as i m p l y i n g t h e liberty of t h o s e w h o o b s e r v e d t h e L a w .
W e find a similar understanding of t h e
verse in M . Abot 6,2 w h i c h p l a y s on t h e radicals of t h e H e b r e w
word
haruth, " g r a v e n " of E x 3 2 , 1 6 : " R e a d n o t haruth b u t heruth ( f r e e d o m ) , for t h o u findest n o freeman e x c e p t i n g h i m t h a t o c c u p i e s himself in t h e s t u d y o f t h e L a w " (*").
(88)
Cf.
H.
W e c a n b e q u i t e sure t h a t s u c h a v i e w of t h e L a w was
DANBY,
The
of this text for understanding
Mishnah,
London
1 9 3 3 , p. 4 5 9 .
" t h e perfect law of freedom"
as the text of 2 Cor 3 , 7 (cp. Jn 8 , 3 2 ) , is evident.
The
of J m
importance 1 , 2 5 , as well
This, and other rabbinical
texts
bearing on the Law and liberty, can be seen in Str.-B. I I , to Jn 8 , 3 2 (pp. 5 2 2 f.) and I I I , p. 5 0 8 , note w, to 2 Cor 3 , 7 . be seen in A FIORE and America),
H.
Rabbinic LoEWE
Cleveland
Similar texts, in English translation,
Anthology,
selected with an introduction
(Meridian
Books
and N e w Y o r k —
and the Jewish Philadelphia
b y C. G.
Publication
1 9 6 3 , pp. 1 2 9 f.,
P'or the bearing of the Mishnah text on J m 1 , 2 5 and for additional F.
M U S S N E R , Der Jakobusbrief
Basel-Vienna
1 9 6 4 , pp. 1 0 8 f.
[Herders
Theol. Komm.
Society
of
1 4 0 , 5 4 7 f.
literature,
zum N. T., X I I / 1 ) ,
can
MoNTE-
see
Freiburg-
The Midrash
on the Veil of Moses
171
c u r r e n t in Paul's d a y a n d this l i b e r t y m a y well h a v e been seen i m p l i e d in t h e H e b r e w w o r d flTin as t h e M i s h n a h t e x t j u s t c i t e d sees i t . 2 . The glory
of
face ( " ) : I n
Moses
the
passage
under
discussion
Paul speaks f o u r times ( 3 , 7 . 1 0 b i s . 1 1 ) of t h e L a w b e i n g g i v e n in g l o r y . T h e g i v i n g of t h e L a w t o w h i c h h e refers is n o t t h e first o n e , a c c o m p a n i e d w i t h t h u n d e r a n d l i g h t n i n g ( E x 1 9 , 1 8 f f . ) , b u t t h e s e c o n d a n d definitive o n e w h i c h is r e c o u n t e d in E x 3 2 , 1 5 - 3 4 , 3 5 .
T h e g l o r y in w h i c h it w a s
g i v e n w a s t h a t w h i c h Moses asked G o d t o s h o w h i m ( E x 3 3 , 1 8 ; cf. 3 3 , 2 2 ) , t h e g l o r y w h i c h m a d e his f a c e shine ( E x 3 4 , 2 9 ) . In 3 , 7 P a u l s a y s t h a t t h e dispensation of d e a t h " c a m e w i t h s u c h g l o r y t h a t the Israelites c o u l d n o t l o o k o n t h e f a c e of M o s e s b e c a u s e of its g l o r y ' ' [mare fir} 6vvaa§ai dreviaai rovg viovg 'lagarjA sig rd Ttodamnov Mmvaemg did rrjv dd^av rov nooacojiov avrov). This is a clear reference t o E x 3 4 , 2 9 w h i c h a c c o r d i n g t o t h e M T s a y s : When
Moses c a m e d o w n f r o m M o u n t Sinai, w i t h t h e t w o
tables of t h e t e s t i m o n y in his h a n d as he c a m e d o w n f r o m t h e m o u n t a i n , Moses d i d n o t k n o w t h a t t h e skin of his f a c e s h o n e (r:S
y\V p p ) b e c a u s e he h a d b e e n t a l k i n g w i t h
God. ( 3 0 ) And
w h e n A a r o n a n d all t h e p e o p l e s a w Moses, b e h o l d , t h e skin
of
his face s h o n e a n d t h e y w e r e afraid t o c o m e near h i m . The verb p p occurs b u t four times
in all in t h e N T ; three t i m e s ,
as q a l , in t h e present c o n t e x t ( 3 4 , 2 9 . 3 0 . 3 5 ) ,
a n d o n c e in t h e H i p h i l in
Ps 6 9 , 3 2 where it refers t o a b u l l g r o w i n g h o r n s . in o u r t e x t
in
the s a m e
denominative one from
manner:
T h e V g renders t h e qal
cornuta fades\
The verb
pp
is a
p p , w h i c h o r d i n a r i l y m e a n s " h o r n " , t h o u g h in
H a b 3 , 4 it is used in t h e d u a l in t h e sense of r a y s , i. e. flashes of l i g h t ning t h a t a c c o m p a n y G o d during a t h e o p h a n y .
C o m m e n t a t o r s are u n a n i -
m o u s in taking t h e E x o d u s t e x t s in q u e s t i o n t o m e a n n o m o r e t h a n t h a t t h e skin of M o s e s ' f a c e s h o n e . St Paul is then g o i n g
o n s o m e e x e g e t i c a l tradition
that t o o k the
t e x t s t o refer t o a special g l o r y t h a t s h o n e f r o m M o s e s o n this o c c a s i o n . W e find this interpretation of t h e t e x t a l r e a d y in t h e L X X w h i c h renders t h e H e b r e w w o r d s g i v e n a b o v e a s : ded6iaa-&ai rj dipig rov xgrnfiarog rov nQoamnov avrov. exegesis. PHILO'S
The L X X
is here
probably
representing
Palestinian
W e find t h e s a m e m a n n e r of u n d e r s t a n d i n g t h e t e x t in P S E U D O LAB
1 2 , 1 (•»).
Cf. S t r . - B . I l l , pp. 5 1 3 - 1 5 and the commentaries on the passage. (•")
Ed. G . KISCH,
p.
146.
Some Biblical Personages
172
in the PT and NT
E t d e s c e n d i t M o s e s [ f r o m Sinai o r h e a v e n ] , et c u m perfusus esset l u m i n e invisibili, u t d e s c e n d e r e t (^i) in l o c u m u b i l u m e n solis e t l u n e est v i c i t l u m i n e faciei s u e s p l e n d o r e m solis e t l u n e , et h o c n e s c i e b a t ipse.
E t f a c t u m est c u m d e s c e n d e r e t ad filios
Israel, v i d e n t e s n o n c o g n o v e r u n t e u m . . .
E t f a c t u m est p o s t e a
c u m sciret M o s e s q u o n i a m gloriosissima f a c t a fuerit facies eius, f e c i t sibi v e l a m e n u n d e c o o p e r i r e t f a c i e m s u a m . T h i s s a m e e x e g e t i c a l t r a d i t i o n c a n b e seen in all T g s t o t h e passage of E x o d u s .
O renders: ' I N P T Vh n r a i 'mSNT Nnp' Vf »3D
A n d Moses d i d n o t k n o w t h a t t h e s p l e n d o u r of t h e g l o r y of his c o u n t e n a n c e w a s g r e a t b e c a u s e of
. n'OP n'm'j^an N
his conversing with h i m .
renders: DUN P T mn N ^ rW!y\ IDNI pmp'K V? "ini . n'OP n'm^^On
A n d Moses d i d n o t k n o w t h a t t h e s p l e n d o u r of t h e g l o r y of his f a c e shone
because
of
his c o n v e r s i n g
with him. TJI
h a s a m o r e p a r a p h r a s t i c version t h a n t h a t of O o r N . D'Dn NO n r O I
(»0 'lOiNT p 2 1 p ' N V? n n n n ^ N mnX
A n d Moses d i d n o t k n o w t h a t t h e s p l e n d o u r of his features (»2) was m a d e glorious.
(")
M . R . JAMES,
V. I., descendit;
first translated from (62)
pjip'X
Dictionary
...
the Old Latin
comes s. v v .
from
of Philo,
now
Version, I(Ondon 1917, corrects to descendit
enim.
the
pp'X . piip'«
Greek
The Biblical elxcbv or
p p . 59 f.
3 4 , 2 9 . . 3 0 . 3 5 to render " t h e skin of the f a c e " ed
ad sensum
LEVY,
WT
by
s. v.
"features";
see M .
Antiquities
elxdvmv;
cf.
M.
JASTROW,
'IBJ^T pjip»« VI is used in T J I E x of the H T and is t o be render-
JASTROW,
«Jip»« p. 2 5 . pJip'S in the sense
O. C,
S. V.
pJip'S,
of " f e a t u r e s "
in T J I , G n 4,5 f. (cp. 0 ) ; 2 5 , 19; 3 7 , 3 ; E x 34,33.34.35c.
T h e same
p. 6 0 ;
is also found Greek
loan-
word is used in rabbinic writings in their speculations on m a n as the image of God;
cf. J. JERVELIV, Imago Dei. Gen. 1,26f. im Spdijudentum,
in den paulinischen
Briefen
(=
in der Gnosis und
Forschungen zur Religion und Literatur des A .
und N . T . ; 7 6 N F 58), Gottingen
1960, pp. 96 ff. I t must have been borrowed
early b y Judaism as it is used b y Bar Kappara c. 2 0 0 A . D . (in Moed Katan 15 b ) . There is no reason w h y it should not have been current in Judaism before the Christian era seeing the strong influence exerted b y Hellenism in Palestine from
The Midrash
on the Veil of Moses
173
TVb m m ' n N f l l O r I p ' N V? p
which (happened) t o h i m from t h e splendour of t h e glory of the Shekinah of t h e L o r d
. rvnv
n'nv'?^a p ? n
a t t h e t i m e of his c o n v e r s e w i t h h i m .
This particular t e x t of 2 Cor, t h e n , presents n o difficulty.
T h e Apostle
is clearly d e p e n d e n t o n a w i d e l y a t t e s t e d Palestinian u n d e r s t a n d i n g of E x 34,29. 3. The veil of Moses (*'): H a v i n g finished his w o r d s o n t h e g l o r y t h a t a c c o m p a n i e d t h e g i v i n g o f t h e O l d L a w , P a u l g o e s o n t o s a y (3,12 f . ) : S i n c e w e h a v e s u c h a h o p e [i. e. of t h e b e n e f i c e n t fruits o f t h e N T a p o s t o l a t e ] w e are v e r y b o l d (13) n o t like Moses w h o p u t a veil
{noXJfj naQQrjaig. xQuipLsd^a), over
his f a c e s o t h a t t h e
Israelites m i g h t n o t see t h e e n d o f t h e f a d i n g g l o r y . T h e idea of t h e A p o s t l e is t h a t t h e i n t e n t i o n , o r t h e c o n s e q u e n c e (**), of t h e veil Moses p u t o v e r his f a c e w a s t o h i d e f r o m t h e Israelites t h e passing character of t h e g l o r y w i t h w h i c h his f a c e s h o n e .
Paul did n o t
find this idea e x p r e s s e d in t h e b i b l i c a l t e x t of E x 3 4 , 2 9 - 3 5 , t h e o n l y O T passage t h a t speaks of t h e v e i l of Moses. veiled his f a c e o n t w o o c c a s i o n s .
T h i s p a s s a g e tells u s t h a t M o s e s
T h e first w a s after h e h a d s p o k e n in
G o d ' s n a m e t o t h e Israelites after his d e s c e n t
the 2nd cent. B.C. onwards.
from
Sinai (34,33) a n d
W e find Greek loan-words already in the Aramaic
section of Daniel (3,5) and borrowing must have greatly increased in subsequent ages.
X o w , though rendered ad sensum
tures s h o n e " ,
ad pedem
of his face shone"
'1E:XT pjip'X VI i.nsntS'N means " h i s fea-
litterae it means " t h e splendour
of the ikon
and this was caused from " t h e splendour
(or image)
of the Glory
of the
Shekinah of the Lord the time he was conversing with h i m " ; note how T J I is at pains to bring out the point in his rendering. unveiled
face,
beholding
(or "reflecting"
are being changed into his image..
.".
In 3,18 f.
Paul says that " w i t h
xaronrgil^o/ievot) the Glory
of the
Lord
Seeing that Paul is dependent principally
on E x 33,34 for his doctrine of Christians becoming the image of God through contemplation of the Glory of Christ, it is quite possible that his very use of the term eixdiv m a y have been occasioned b y its presence in a similar c o n t e x t in T J I E x 34,29. («8) Cf. J. GoETTSBERGER, " D i e Hiille des Moses nach E x 34 und 2 K o r 3 " , BZ
16 (1924) 1-17; S. SCHULZ, " D i e Decke des M o s e s . . . " , ZNW (61) Cf. M. ZERWICK, Analysis
philologica Novi Testamenti
p. 396, in loc; "ngog rd uri c. acc. c. inf.: ne
finale
4 9 (1958) 1-31.
Graeci, R o m e 1953,
(vel c o n s e c :
ita ut n o n ? ) " .
Some Biblical Personages in the P T and
174
NT
later, h a b i t u a l l y , w h e n e v e r he was neither speaking w i t h G o d in t h e T e n t of M e e t i n g , n o r w i t h t h e Israelites in t h e N a m e of G o d after c o m i n g o u t f r o m t h e T e n t (34,35 f . ) .
I t a p p e a r s t h a t on o t h e r o c c a s i o n s , i. e. during
his o r d i n a r y c o n v e r s e w i t h his p e o p l e , Moses h a d his f a c e veiled.
St Paul
m a y h a v e c o n c l u d e d f r o m this t h a t t h e g l o r y of M o s e s ' f a c e was of a t r a n s ient n a t u r e a n d required t o b e r e n e w e d e a c h t i m e he w e n t i n t o c o n v e r s e w i t h G o d in t h e T e n t of M e e t i n g . T h i s v i e w of t h e transient n a t u r e of t h e g l o r y of M o s e s ' f a c e m a y b e i m p h c i t in LAB
19,6 (") w h i c h describes Moses d e a t h (cf. D t 34,7) in t h e
following w o r d s : E t audiens M o y s e s , repletus est sensu, et mutata est effigies eius in gloria, et mortuus est in gloria s e c u n d u m os D o m i n i
et
sepelivit e u m i u x t a q u o d p r o m i s e r a t ei. T h i s t e x t m a y i m p l y t h a t t h e g l o r y Moses received at Sinai, a n d of w h i c h LAB
s p e a k s in t h e t e x t w e h a v e a l r e a d y cited further a b o v e ( " ) ,
w a s passing a n d r e t u r n e d t o h i m just b e f o r e his d e a t h . c a s e t h e t e x t of LAB
If such is t h e
is u n i q u e , as o t h e r J e w i s h sources, when t h e y d o
s p e a k of t h e G l o r y of M o s e s ' f a c e , a p p e a r t o i m p l y t h a t it w a s a lasting one.
T h i s s e e m s t o b e t h e sense of O, T J I I a n d N in their paraphrase
of D t 34,7 w h i c h in t h e H T s a y s t h a t at M o s e s ' d e a t h " h i s eyes h a d n o t d i m m e d , n o r h a d t h e n a t u r a l moistness
(nn'?)
of his b o d y f l e d " .
The
E X X t o o k t h e rare w o r d nb = " n a t u r a l moistness of t h e b o d y " , or " n a t ural f o r c e " ( R S V ) as 'n"?, rendering as rd xeXvvia avrov. T J I d o e s hkewise p a r a p h r a s i n g as " h i s m o l a r t e e t h h a d n o t fallen o u t " !
T h i s latter tradi-
tion is f o u n d in t h e V g ' s (") rendering nec denies ipsius mutati sunt! N and T J I I , Polyglot, render: . nDNl pmw
C'") p 2 n r N V6
T h e s p l e n d o u r of his face was n o t changed.
O translates
by
the same
expression
it uses t o render " t h e
skin
of M o s e s ' f a c e s h o n e " in E x 3 4 , 2 9 ff., i. e. " t h e s p l e n d o u r of t h e g l o r y of his c o u n t e n a n c e did n o t c h a n g e " .
(«8) E d . G. K i s c H , (66) p J 7 2 . (")
p.
T h e p e r m a n e n t character of t h e g l o r y
166.
On the relation of JEROME to the Tgs cf. above n. 38 to Ch. I I .
("») Thus T J I I ; N has
p'3W«.
The Midrash
on the Veil of Moses
175
I n N m 27,20 t h e L o r d
of M o s e s ' f a c e also seems i m p l i e d in o t h e r t e x t s .
tells Moses t o l a y his h a n d s o n J o s h u a a n d t o i n v e s t h i m w i t h s o m e of his a u t h o r i t y .
T h i s is rendered in T J I a s : " A n d y o u shall g i v e f r o m t h e
splendour of (your) g l o r y o n h i m " {^bv ']np' V?0 f n m ) .
This t e x t
of
T J I h a s a parallel in Sifre Num. 140 t o N m 2 7 , 2 0 («»).
T h e T g s , t h e n , offer n o parallel t o t h e u s e P a u l m a k e s of t h e veil of Moses.
Unless LAB bears t h e sense w e t h i n k it m i g h t , Paul is d e p e n -
d e n t o n s o m e other tradition u n k n o w n t o us o r is d r a w i n g his o w n s y m b o l i s m directly f r o m t h e biblical t e x t .
W . C. V A N U N N I K t h i n k s t h a t P a u l is
actually doing just this b u t t h a t t h e w a y w a s p r e p a r e d f o r h i m in J u d a i s m (*"). H i s c o n c l u s i o n s were f o r m u l a t e d after his s t u d y of t h e c o n c e p t of noQQfjaia in Paul. IlaoQrjaia is a t y p i c a l l y Greek c o n c e p t .
Originally i t m e a n t t h e right
of t h e free citizen t o express his o p i n i o n s in t h e p u b l i c a s s e m b l y .
T h e n it
can also m e a n t h e right t o s a y a n y t h i n g , t h e c o u r a g e t o declare o n e ' s c o n victions, while in p r i v a t e life it m e a n t t h a t c a n d i d i n t e r c o u r s e b e t w e e n friends w h o speak f r a n k l y t o o n e a n o t h e r a n d a v o i d flattery ('»).
A l l these
meanings of t h e t e r m refer t o m a n ' s d e a h n g w i t h his fellow m e n .
In
Jewish-Hellenistic writers w e find t h e G r e e k w o r d TiaQQYjaia t a k e n o v e r , b u t used also of m a n ' s relations w i t h G o d .
" A good
fconscience
bound
b y t h e will of G o d as expressed in H i s l a w is t h e g r o u n d f o r this f r e e d o m " ( " ) .
Cf. K . G. KuHN, Sifre zu Numeri iibersetzt und erkldrt (Rabbinische Texte, 2 Reihe, Band 2 ) , Stuttgart
195.3, p. 13.
(69) poj. studies on the concept see E . P E T E R S O N , " Z u r Bedeutungsgeschichte von naQQTjaia" in Reinhold
Seeberg-Festschrift,
vol. I,
Leipzig
1929, p p . 283-97
(pp. 289-91 for Jewish-Hellenistic Literature); P. JotJON, " D i v e r s sense de parrSsia dans le Nouveau TWNT
RSR 3 0 (1940)
Testament",
Untersuchungen
63), Berlin
1957, pp. 2 2 1 - 2 3 9 ;
I'Apotre selon s. Paul. Le theme de la parresia", W.
"Parresia",
239-42; H. S C H W E R ,
5, pp. 8 6 9 - 8 4 ; H . J A E G E R , ParrSsia et ftducia, Studia Patristica (Texte und
C. V A N U N N I K ,
schappen,
" D e semitische
in Mededelingen
Testament"
D.
Achtergrond
der koninklijke
SMOLDERS,
CollMechl
"L'audace
de
4 0 (1958) 16-30; 1 1 7 - 3 3 ;
van naQgrjoia in het Nieuwe
nederlandse
Akademie
van
Weten-
afd. Letterkunde, N . Reeks, Deel 2 5 , N o . 11, Amsterdam 1962, p p . 5 8 3 -
601 (and separately pp. 1-19); id., " T h e Christian's P'reedom of Speech in the N e w Testament",
BJRL
44 (1961-62) 4 6 6 - 8 8 ; id., " ' W i t h
of 2 Corinthians iii 1 2 - 1 8 " , Vulgate.
Le probleme
Christianorum LYONNET,
. V T 6 (1963)
de traduction
primaeva.
Unveiled P a c e ' , an Exegesis
153-69; L. E N G E L S ,
naggrima-fiducia"
Supplementa
fasc.
"Piducia
in Graecitas
I , Nijmegen
et
dans la Latinitas
1964, p p . 9 7 - 1 3 7 ; S .
O. C. (note 53), p p . 147-50. SCHLIER,
a. c,
('»)
Cf.
(")
Cf. V A N U N N I K ,
pp.
769-72.
" T h e Christian's
Freedom
of S p e e c h . . . " ,
p. 4 7 1 .
Some Biblical Personages
176
T h e n o u n naggfjaia
in the PT
and
NT
o c c u r s t w e l v e t i m e s in t h e L X X a n d t h e corres-
p o n d i n g v e r b naggrjcndCea&ai
n i n e t i m e s C^).
O n l y o n c e does
naogrjala
o c c u r in t h e P e n t a t e u c h , i. e. L v 2 6 , 1 3 w h e r e t h e H T h a s : " I a m t h e L o r d y o u r G o d , w h o b r o u g h t y o u f o r t h o u t of t h e l a n d of E g y p t , t h a t y o u s h o u l d n o t b e their slaves; a n d I h a v e b r o k e n t h e bars of y o u r y o k e a n d m a d e y o u walk erect
(fivaaip
[oDfiN ibiNi])".
T h e L X X renders this H e b r e w w o r d as {rjyayov
v/iai;) /nerd naoQrjaiai;.
W . C. V A N U N N I K ( " ) d o e s n o t b e l i e v e t h a t t h e L X X has directly influenced the N T usage.
H e n o t e s t h a t t h e Greek naggrjaia
w a s taken over
as a l o a n - w o r d in A r a m a i c ('*), w h i c h l a n g u a g e , h o w e v e r , has a t y p i c a l original expression f o r t h e s a m e idea, i. e. pSN !lbi, lit. " t o u n c o v e r t h e f a c e " , a n d t'N'l
" t o uncover the head".
adduced to show that
this
expression
is
Several e x a m p l e s c a n b e synonymous with
naggrjaia.
" ' T o c o v e r t h e f a c e ' " , V A N U N N I K writes ( " ) , " i s a sign of s h a m e a n d m o u r n i n g ; ' t o u n c o v e r t h e h e a d ' m e a n s c o n f i d e n c e a n d f r e e d o m ; in t h e T a r g u m i m e. g. ' w i t h u n c o v e r e d
head'
has the same
meaning
as 'in
f r e e d o m ' " ('«). T h e expression bl t£»11, " w i t h u n c o v e r e d h e a d " o c c u r s in O, T J I , N t o E x 14,8 a n d N m 3 3 , 3 ; 15,30, t o render n O I T 3 , " w i t h outstretched arm",
of t h e H T .
I t o c c u r s again in a m i d r a s h in T g J u d 5,9.
Ngl to
L v 2 6 , 1 3 n o w g i v e s a n o t h e r i n s t a n c e of t h e t e r m t o lexicographers ( " ) . W e h a v e j u s t seen h o w this is t h e sole p l a c e in t h e L X X where t h e w o r d Ttaggrjaia o c c u r s , t o render DVOIDIp of t h e H T .
('2)
Cf. SCHLIER, a. c,
Introduction (73)
in Epistolas
O paraphrases this t e r m
p p . 8 7 2 - 7 5 ; JAKGER, O. C , pp. 2 2 1 - 3 9 ; D .
Sancti
Pauli,
MOLLAT,
R o m e , pp. 1 8 2 f.
" X h e Christian's Freedom of S p e a c h . . . " ,
p. 4 7 2 .
For occurrences of this see " D e semitische A c h t e r g r o n d . . . " , pp. 7 ( 5 9 8 ) ff.; esp. p. 1 2 ( 5 9 4 ) ; id. a. c,
NT
1 9 6 3 , pp. 1 6 0 f.;
see also SCHLDSR, a. c,
p. 8 7 7 for
this loan-word in rabbinic writings. (")
A.
('«)
Cf. J. L E V Y in WT,
c,
NT,
1 9 6 3 , p.
161.
p. 4 2 3 s. v. B>n: " e i g . mit blossem Haupte, d. h. als
freie Menschen; da die Sklaven in Gegenwart ihres
Herrn
bedeckten
Hauptes
gehen m u s s t e n " . (")
Another example of
Fragmenten-Targum 66)
t^n in the Tgs, noted b y
zum Pentateuch...,
but unrecorded b y lexicographers is T J I I
usual it refers to the E x o d u s from E g y p t . to
Ex
14,18.
J. BASSFREUND {Das
Breslau 1 8 9 6 , p. 3 3 = (and now N)
MGWJ to
40 1896
Gn 4 0 , 1 8 .
As
T h e phrase is also found in the jNIekilta
The Midrash
on the Veil of Moses
177
as N f l l T n ^ , " t o l i b e r t y " ; T J I a n d N render literally, " i n e r e c t p o s t u r e " . N g l has t h e f o l l o w i n g
paraphrase:
nOlpn fIDn' m m
A n d I led y o u f o r t h in erect
. by WNim riEJ'p?
posture and with head uncovered.
T h i s marginal gloss is m o s t p r o b a b l y d r a w n f r o m s o m e P T M S e x t a n t in t h e 16th c e n t u r y a n d since lost ( " ) . s o u r c e of t h e gloss.
I have been unable t o trace the
I t is n o t f o u n d , as w e s a w , in T J I , N o r O .
Neither
is it listed in t h e P T c i t a t i o n s g i v e n b y M . G I N S B U R G E R ( " ) n o r in t h e P T citations of t h e
Aruk
In P T t e x t s , t h e n , w e find at least f o u r o c c u r r e n c e s of
tt»13,
"with
h e a d u n c o v e r e d " , a p h r a s e — as J . L E V Y n o t e s in his T a r g u m i c D i c t i o n a r y ('"a) — t h a t indicates t h e characteristic of free m e n a n d sets t h e m a p a r t f r o m slaves w h o w a l k e d in t h e presence of their masters w i t h h e a d s c o v e r e d . If w e a c c e p t t h e v i e w of W . C. V A N U N N I K on t h e e q u i v a l e n c e of noQQrjaia a n d by
" w i t h u n c o v e r e d h e a d " , w e c a n m o r e easily u n d e r s t a n d h o w
t h e A p o s t l e passes s o easily f r o m t h e w o r d naggrjaia
in 2 Cor 3,12 t o
m e n t i o n of Moses c o v e r i n g his f a c e in t h e verses t h a t f o l l o w . V A N U N N I K g i v e s his u n d e r s t a n d i n g of t h e passage in these w o r d s ( " ) : T h i s " u n v e i l i n g of t h e h e a d or t h e f a c e " c o m p r i s e s o p e n n e s s , confidence and boldness.
H o w different w a s t h e b e h a v i o u r
of
M o s e s ! W h a t h e d i d w a s in t h e s y m b o l i c l a n g u a g e of
Paul's
t i m e first a sign of s h a m e a n d b o n d a g e . . .
hiding
Moses was
t h e transient g l o r y ; h e w a s n o t o p e n b u t p u r p o s e l y k e p t s o m e t h i n g secret. 4. The veil removed
by conversion
(82):
In t h e verses w h i c h w e h a v e
j u s t c o n s i d e r e d , P a u l has recalled t h a t Moses p l a c e d a veil o v e r his f a c e s o t h a t t h e Israelites c o u l d n o t see t h e e n d of t h e fading g l o r y of his f a c e
('8)
On the glosses of X see above, n. 26 to ch. I I .
(")
I n Das Fragmententhargum,
(80) I n K o H U T ' s Vienna 1892, pp. 18
Index ff.
WT
targumica,
O. C, pp.
17-19.
" W i t h Unveiled P a c e . . . " ,
(82)
Cf. OEPKE, "kalumma",
p.
TWNT
161. 3 (1938) 5 6 0 - 6 2 ; R . L E DE;AUT,
ditions targumiques dans le Corpus Paulinien?",
12
midrashica,
s. V. 'h:, p. 141, see also n. 76 above.
(81)
for 2 Cor 3,10.
talmudica et
Neither does it figure in the exhaustive collection of P T
citations given b y BASSFREUND, (80a)
pp. 99 fi.
ad citata biblica,
Bib
"Tradi-
42 (1961) 2 8 - 4 8 ; pp. 4 3 - 4 7
Some Biblical Personages
178
(2 C o r 3 , 1 2 f . ) .
in the PT and NT
T h e A p o s t l e n o w applies t h e s y m b o l i s m of t h e veil t o
t h e p u b l i c r e a d i n g of t h e L a w ( = M o s e s ) , a n d t h e n t o t h e heart of t h e i n d i v i d u a l Israelite. B u t their m i n d s w e r e h a r d e n e d ; f o r t o this d a y t h e same veil r e m a i n s w h e n t h e O l d T e s t a m e n t is r e a d ; i t is n o t lifted as o n l y in Christ is i t t a k e n a w a y (or " i t h a s n o t been revealed t h a t in Christ h a s i t b e e n t a k e n Xgiarw
a w a y " ; /^T) avaxaXvmoiievov Sri sv
xaragyeirai •) ( 1 4 ) .
Y e t t o this d a y w h e n e v e r Moses is read a veil lies o v e r their hearts ( 1 5 ) . B u t when a m a n (ht. " w h e n o n e " ) turns t o t h e Lord t h e veil is r e m o v e d (16). -^vixa de idv emarosyrr] nqoc.
KVQIOV,
nsQiaigsi-
rai rd xdXXvfta. T h e last v e r s e is clearly a reference t o E x 34,34.
T h a t s u c h is s o
b e c o m e s clear b y p l a c i n g t h e L X X t e x t of 3 4 , 3 4 a n d 3,16 t o g e t h e r : LXX:
T^vixa 6'dv eiaenoQEveno MoyvaffQ svavri
Kvoiov
XaXelv avrui ne-
QiYjQeiro rd xdXXv/ia Paul:
fjvixa Se edv emarQExprj
TIQOQ KVQIOV,
nsQiaiQElrai rd xdXkvfia
I n b o t h cases xvgiog a p p e a r s w i t h o u t t h e article.
I t appears t h a t
P a u l is k e e p i n g close t o t h e a c c o u n t of t h e definitive p r o m u l g a t i o n of t h e L a w of M o s e s a n d is s h o w i n g h o w t h e m a n n e r in w h i c h this is r e c o u n t e d in t h e b i b l i c a l t e x t s a n d versions t e a c h e s h o w Israel c a n n o w b e c o n v e r t ed.
Authors
are d i v i d e d o n t h e m e a n i n g P a u l g i v e s
Some take it that
the word
means
prefer t o u n d e r s t a n d it as " C h r i s t " .
to
XVQIOQ
in 16.
" G o d " as in t h e O T t e x t ; others T h e p o i n t s h o u l d h a r d l y b e pressed.
P a u l is using t h e m i d r a s h i c m e t h o d , n o t p r o p o u n d i n g precise Trinitarian doctrine.
H i s u s e of t h e t e r m
E x 34,34.
XVQIOC.
is d e t e r m i n e d
b y its presence in
" T o t u r n t o t h e L o r d " in t h e t r u e sense will also mean a c c e p -
t a n c e of t h e Person a n d mission of Christ. W h i l e P a u l refers t o E x 3 4 , 3 4 h e d o e s n o t cite t h e passage e x a c t l y . T h e O T p a s s a g e s p e a k s of M o s e s g o i n g in ( H T b e f o r e t h e L o r d t o r e c e i v e an o r a c l e ; P a u l speaks argeyrrj) t o t h e L o r d .
: L X X : ElasnoQEvEro) of o n e t u r n i n g
[ETII-
S t r i c t l y speaking 3,16 c o u l d refer t o M o s e s ' e n t r y i n t o
t h e T e n t , w h i c h P a u l w o u l d t h e n t a k e here as a s y m b o l of Israel's c o n version t o G o d (*8).
Seeing t h a t t h e p r e c e d i n g verse (15) speaks of t h e veil
(83) This is the manner in which J . GOETTSBERGER, " D i e Hiille des M o s e s . . . " , BZ
1 6 (1924)
1 - 1 7 and S . SCHULZ,
"Die
Decke des M o s e s . . . " ,
ZNW
4 9 (1958)
The
Midrash
on the Veil of Moses
179
o v e r t h e hearts of t h e Israelites, it is b e t t e r t o t a k e 16 as referring t o t h e "turning"
of t h e i n d i v i d u a l Israelite t o G o d
T h e expression
t o t h e L o r d " o c c u r s o n l y t w i c e elsewhere in t h e N T a n d on each occasion it m e a n s c o n v e r s i o n .
"turn
( A c t 9 , 3 5 ; 11,21) (»')
I t is b e s t g i v e n this s a m e
sense in 2 Cor 3 , 1 6 : i. e. as often as an i n d i v i d u a l Israelite is c o n v e r t e d , t h e veil t h a t h u n g o v e r his heart a n d k e p t h i m f r o m seeing t h e L a w in true p e r s p e c t i v e is r e m o v e d . W e c o m e n o w t o see w h e t h e r this p o r t i o n prepared in J e w i s h t h o u g h t . do not go b e y o n d the H T .
of P a u l ' s m i d r a s h
was
T h e T g s t o E x 3 4 , 3 4 are n o h e l p as t h e y I t is q u i t e p o s s i b l e t h a t P a u l is t h i n k i n g of
t h e manner in w h i c h s o m e p a s s a g e parallel t o E x 3 4 , 3 4 w a s v i e w e d in Jewish t r a d i t i o n .
R . EE D E ; A U T (»«) has s h o w n t h a t T J I E x 3 3 , 7 f. p r e -
sents a paraphrase t h a t parallels 2 Cor 3 , 1 6 .
T h e biblical t e x t t o
Ex
3 3 , 7 ff. r e a d s : N o w Moses used t o t a k e t h e t e n t a n d p i t c h it o u t s i d e t h e c a m p , far f r o m t h e c a m p ; a n d h e called it t h e t e n t of m e e t i n g . e v e r y o n e w h o s o u g h t t h e L o r d ( L X X : nag 6 C»?TCO)'
XVQIOV)
And would
g o o u t t o t h e t e n t of m e e t i n g w h i c h w a s o u t s i d e t h e c a m p . (8) W h e n e v e r Moses w e n t o u t t o t h e t e n t , all t h e p e o p l e rose u p , a n d e v e r y m a n s t o o d at t h e t e n t d o o r , a n d l o o k e d after M o s e s , until h e h a d g o n e i n t o t h e t e n t . (9) W h e n
Moses entered
the
t e n t t h e pillar of c l o u d w o u l d a s c e n d a n d s t a n d at t h e d o o r of the
tent,
and
(the
Lord) would
speak
with
M o s e s . (10) A n d
when all t h e p e o p l e saw t h e pillar of c l o u d s t a n d i n g at t h e d o o r of t h e t e n t all t h e p e o p l e w o u l d rise u p a n d w o r s h i p , e v e r y m a n standing at his t e n t d o o r . (11) T h u s t h e L o r d u s e d t o s p e a k t o Moses f a c e t o f a c e , as a m a n speaks t o his friend. N o w there are g o o d i n d i c a t i o n s t h a t P a u l has this O T mind.
p a s s a g e in
I m m e d i a t e l y b e f o r e t h e passage cited, in 3 3 , 5 , G o d has called t h e
Israelites a stiffnecked p e o p l e .
be
OEPKE, a. c, p. 561, understands the passage in the
1-31, understand the text. same manner.
T h o u g h n o t strict exegesis, it w o u l d
So also does E . B. Al,r,o, Seconde
ipitre
aux Corinthiens
(Etudes
Bibliques), Paris 1956, p. 93. [0*) This is how most commentaries Der zweite Korintherbrief
(Meyer's
interpret the verse; cf. H .
Comment.
where further references to commentators' (85) f h e actual phrase in A c t 9,35;
word cf. D
BERTRAM A.
TWNT
7 (fasc.
c. note 8 2 above,
pp.
WINDISCH,
V I , 9th ed.), Gottingen 1924, pp. 123 f. views can be seen.
11,21 is: INIAXQEXPAV INI ROV X^QIOV; on the
11-12, 45-47.
1963), pp. 7 2 2 - 2 9 , esp.
728.
Some Biblical Personages
180
in the PT
and
NT
q u i t e n a t u r a l t o see t h e visit of t h e i n d i v i d u a l Israelite " t o seek t h e L o r d " as a b r e a k w i t h this hardness of h e a r t . t h a t their m i n d s w e r e h a r d e n e d
I n 3,14 P a u l said of t h e Israelites
{dkkd
enrnQoyd-ri rd vorjjxara avr&v).
This
refers t o t h e Israelites of M o s e s ' t i m e rather t h a n t o t h o s e of P a u l ' s d a y , seeing t h a t t h e A p o s t l e s a y s this hardness lasted ^/^egag.
dxQi ydq rfjQ
afj/^SQov
T h i s w o u l d a p p e a r t o i n d i c a t e t h a t in 3,16 t h e A p o s t l e ' s t h o u g h t
h a s s h i f t e d f r o m E x 3 4 , 2 9 ff. t o E x 3 3 , 5 ff. W e c a n n o w t u r n t o t h e P T t o see h o w it u n d e r s t a n d s these verses. O a n d N c a n b e o m i t t e d as these h a v e n o significant a d d i t i o n t o t h e H T . N p a r a p h r a s e s " a stiffnecked p e o p l e " , here as t h r o u g h o u t its rendering of t h e T o r a h ( " ) , as " a p e o p l e w h o r e c e i v e t h e t e a c h i n g of t h e E a w w i t h difficulty".
I t likewise renders " t o seek t h e E o r d " as " t o seek i n s t r u c -
tion from before the E o r d " .
T J I ( E o n d o n M S f. 95 a b ) , on t h e c o n t r a r y ,
p r e s e n t s an interesting p a r a p h r a s e . p u r p o s e as f o l l o w s —
I t renders t h e verses r e l e v a n t f o r our
(italics d e n o t e t h e b i b l i c a l t e x t p a r a p h r a s e d : b o l d
t y p e parallels t o t h e N T ) : 5) And the Lord said to
biir\v ly^b "la'N bip wp av p n « p ' ? D ' N »bbp N i n K r r
"Speak 'You
Moses:
to the children of are
a stiffnecked
Israel: people';
w e r e I t o c a u s e t h e G l o r y of m y Shekinah t o g o u p from amongst
7) n'^
nb
n'onsi
little h o u r ' ) "
one
...
(ht.
you...
the tent he took from there
and spread it outside the
camp...
np
mn
and he called it the tent of
|Ka bD >im N3e'7iN
n o
h o u s e of c o n s u l t a t i o n . A nd every-
"inm
one that used to return in r e p e n -
Nmnnn
p'ea m n » m p
ab^ ±>2
ma
the
tance in a perfect heart used to
pwb
go out to the tent of the h o u s e of
Nnnro*? N i n o n
c o n s u l t a t i o n that was outside the
«3S'71« n > 2
N,
a very short time
'in
I would destroy
. . . ']:>an£^>«T Nina
y o u , in
we m a y recall, generally
translates Hebrew words and phrases in
the same manner throughout the entire rendering; cf. above p. 63.
The Midrash
on the Veil of Moses
bV '^2:01 rvyn
181
bV
camp confessing liis guilt and
''blfy\ n'3"in
praying on account of his guilt,
. \Vb p3ntt>!31 p'S3 mn N3DeO^ bm
and praying he was forgiven. 8) And when Moses used to go out
mm
Nnntt'O p
hom the csLm-p to go ont to the tent
« 0 r ' P ' r i bo ['a»p
all t h e w i c k e d o n e s of the people
P i r O 133 p i n p n a i
arose and stood, each man at the
p'^Dnoai iTlDtS'tt
door of his tent, and they used to
ntr0 m n x Nt£>'3 »VV2
look w i t h t h e evil e y e after Moses
nbVO p ? iv
until the time he went into the tent.
. i
T h e paraphrase of T J I t o 33,7 f. d e p e n d s o n 3 3 , 5 w h e r e t h e Israelites are called a stiffnecked p e o p l e w h i c h t h e P r e s e n c e of t h e L o r d accompany.
T h e c a m p is t a k e n as t h e h o m e of w i c k e d n e s s .
cannot
Those w h o
f o r s o o k evil a n d t u r n e d in r e p e n t a n c e t o G o d left t h e c a m p a n d w e n t o u t t o t h e L o r d in t h e t e n t of Meeting.
This same view colours T J I ' s render-
ing of V . 8 w h i c h is t a k e n t o m e a n t h a t t h o s e w h o l o o k e d after f r o m within t h e c a m p were t h e w i c k e d o n e s of t h e p e o p l e .
Moses
T J I t o E x 33,7,
then, takes " t u r n i n g t o t h e L o r d " in precisely t h e s a m e sense as d o e s 2 Cor 3,16.
T h e c o i n c i d e n c e seems t o i n d i c a t e t h a t this p a r a p h r a s e of
T J I w a s k n o w n t o t h e A p o s t l e a n d h a s o c c a s i o n e d t h e t e x t of 2 Cor 3,16. I t m a y n o t b e amiss t o n o t e t h a t this s a m e p a r a p h r a s e of T J I m a y h a v e prepared t h e s y m b o l i s m of H e b 13,13.
I n this t e x t t h e A u t h o r tells h i s
Jewish readers of w e a k faith t o " g o f o r t h t o Jesus o u t s i d e t h e c a m p " , the c a m p s y m b o l i z i n g t h e p r a c t i c e s of J u d a i s m w h i c h t h e y are i n v i t e d t o forsake o n c e f o r all F r o m w h a t w e h a v e seen of t h e p o r t i o n s of T J I n o t f o u n d in a n y other P T t e x t , w e h a v e n o difficulty E x 33,5 ff. as pre-Christian.
in t a k i n g this p a r t i c u l a r o n e t o
T h e relation of s u c h passages p r o p e r
to
T J I w i t h t h e N T appears, in f a c t , t o b e t h e b e s t w a y of d e t e r m i n i n g t h e age of m a n y of t h e m .
(88) See the commentaries to H e b 1 3 , 1 3 ,
e. g. C. SPICQ, V&pitre
aux
(]Studes Bibliques), Paris 1 9 5 3 , 4 2 7 f, who notes the allegorical use made b y [De Gig. 5 4 ) of E x 3 3 , 7 . C. SPICQ writes:
Hihreux PHII,O
" C e t t e rupture de toute attache reli-
gieuse avec le passe juif n'est qu'une condition negative pour rejoindre J6susChrist entre et sejournant
dans
le
etait hors du camps. Ex X X X I I I ,
sanctuaire
celeste —
7 " (o. c., p. 4 2 8 ) .
le premier tabernacle
Some Biblical Personages
182
in the PT
and
NT
5. The Lord is the Spirit [2 Cor 3,17 and TJI Nm 7,89; Ex 33,11.20)
:
T h e PauUne passage w h i c h w e h a v e j u s t c o n s i d e r e d c o n t i n u e s : N o w t h e L,ord is t h e Spirit a n d where t h e Spirit of t h e L o r d is, there is f r e e d o m (3,17), d be xvoiog TO Ttvev/ud eariv. ov de TO nvev/ia xvgiov, eXev^eqia. I n c o m p a r i s o n w i t h this verse t h e p r e c e d i n g a n d following ones are relatively easy.
W h a t d o e s P a u l mean w h e n
h e affirms t h a t d xvqiog
TO nvevfid eariv} W h o is t h e L o r d w h o m he s a y s is t h e Spirit? Is it t h e L o r d of t h e passage of E x o d u s as C h r y s o s t o m a n d other Greek Fathers thought?
Seeing t h a t in P a u l " t h e L o r d " ordinarily m e a n s Christ, m o s t
e x e g e t e s t a k e it in this sense in 2 Cor 3,17. t o b e t h e H o l y Spirit (TO nvev/xa) ?
B u t h o w can Christ b e said
T h e v i e w of m a n y n o n - C a t h o h c s t h a t
t h e t e x t considers t h e Spirit as n o n e o t h e r t h a n t h e Risen a n d Glorious S a v i o u r runs c o u n t e r t o Pauline d o c t r i n e in general as well as t o t h e n a t u r e of t h e p r e s e n t c o n t e x t w h i c h speaks of t h e u n d e r s t a n d i n g of t h e t r u e p l a c e of t h e M o s a i c dispensation rather than t h e precise relations of Christ a n d t h e Spirit («").
F. P R A T ( " ) h a s p o p u l a r i z e d t h e v i e w t h a t TO
nvevfia d o e s n o t m e a n " t h e H o l y S p i r i t " , t h e T h i r d Person of t h e Blessed T r i n i t y b u t rather " t h e t r u e m e a n i n g of t h e O . T . " d
(89)
Cf. U . HOLZMEISTKR, / / Cor 3,17:
1908; C. L A T T E Y , " D o m i n u s autem 187 f.
and
M.
ZERWICK'S
note
to
Dominus
Spiritus e s t " same,
Pneumabegriff des hi. P a u l u s " , ZKT
ibid.,
rd nvevfid
XVQIOQ
autem Spiritus est, Innsbruck 2 Cor 3 , 1 7 b ) " ,
pp. 189 f.;
VD
20
(1940)
P. GAECHTER,
"Zum
53 (1929) 3 4 5 - 4 0 8 ; K . PRUMM, "Israels Kehr
zum Geist 2 K o r 3,17a ira Verstandnis der E;rstleser",
ZKT
id., " G a l und 2 K o r — E i n lehrgehaltlicher Vergleich " ,
Bib
72 (1950)
385-442;
31 (1950) 2 7 - 7 2 ; id.
" D i e katholische Auslegung von 2 K o r 3,17s in den letzen vier Jahrzehnten nach ihren Hauptrichtungen",
ibid. pp. 3 1 6 - 4 5 ; 4 5 9 - 8 2 ; 32 (1951)
"S.
et 2 Cor 3 , 1 7 " ,
Cyrille d'Alexandrie
"Dominus
autem
Spiritus
est"
(II
Bib
32
(1951)
Cor 3,17a), Studium
1-24; S. LYONNET,
2 5 - 3 1 ; B.
exegeticum,
ScHNEmER, Rome
1951;
id. " T h e Meaning of St. Paul's Antithesis ' T h e Letter and the Spirit' " , CBQ (1953)
163-207; P. G R E C H , " 2
version to the H o l y S p i r i t " , CBQ Spiritus
est' "
RivBibltal
5
17 (1955) 4 2 0 - 3 7 ; P. GALETTO, " 'Dominus autem
(1957)
2 5 4 - 8 1 ; I.
HER.MANN,
Munich 1961; J. ScHn:,DENBERGER, ' 2 K o r 3,17a: im Zusammenhang paulinorum
15
Corinthians 3/17 and the PauUne Doctrine of ConKyrios
und
des Textes und der Theologie des hi. Paulus', in
congressus internationalis
catholicus
Pneuma,
" D e r Herr aber ist der Geist" Studiorum
1961, R o m e 1963 (Analecta
Biblica
17-18), vol. I, pp. 4 5 1 - 6 0 . (8") Cf. D . MoLLAT, 0 . c,
p. 187, referring t o L . CERFAUX, Le Christ dans la
thiologie de saint Paul, p. 221 and Le Chretien dans la thiologie paulinienne, (81) La thiologie de saint Paul II, ed., Paris 1961, pp. 5 2 2 - 2 9 .
p. 244, n. 7.
(BibUotheque de theologie historique), new
"The
Lord is the Spirit"
[2 Cor 3,17
and TJI
Nm
7,89)
183
iaxiv w o u l d then m e a n : Christ is " l e sens spirituel et p r o p h e t i q u e sous la l e t t r e "
cache
T h e v i e w s c a r c e l y d o e s full justice t o t h e c o n t e x t ,
despite t h e f a c t of t h e antithesis letter/spirit t h a t runs t h r o u g h it.
"The
spirit t h a t gives l i f e " ( 3 , 6 ; cf. 3,8) c o n t a i n s a direct reference t o t h e H o l y Spirit. L. C E R F A U X (»') envisages t h e possibility of a l o o s e identification of " t h e l y o r d " a n d " t h e S p i r i t " , in t h e fashion of a pesher.
Having mention-
ed h o w Moses veiled his face a n d h o w t h e Israelites read t h e L a w w i t h o u t understanding it L- C E R F A U X c o n t i n u e s : (»*) S'ils v o u l a i e n t la c o m p r e n d r e , ils d e v r e i e n t imiter Moise q u i , lorsqu'il retournait vers le Seigneur, e n l e v a i t son v o i l e ; ils d e vraient retourner, se c o n v e r t i r au Seigneur et le v o i l e d e leurs coeurs t o m b e r a i t .
Car " l e S e i g n e u r " , d o n t parle c e t e x t e , signifie
I'Usprit qui d o n n e r a i t I'intelligence t e m p s la liberation d e la L o i .
d e I'Ecriture et en
meme
L ' E s p r i t est t o u t cela.
T h i s seems t o b e t h e b e s t a p p r o a c h t o t h e p r o b l e m .
S t P a u l is e x p r e s s -
ing his t h o u g h t in a m i d r a s h o n t h e veil of Moses a n d it is q u i t e p o s s i b l e t h a t his expression is here d e t e r m i n e d b y certain e l e m e n t s in an earlier understanding of E x 3 3 - 3 4 , o r s o m e other parallel passage, w h i c h lies b e f o r e his m i n d .
B e f o r e w e set ourselves t o d e t e r m i n e t h e m e a n i n g of t h e
N T t e x t , it is b e t t e r t o see whether t h e sources h e appears t o b e c o n v e r s a n t w i t h in t h e earlier p a r t of t h e m i d r a s h h a v e a n y parallel t o offer t o " t h e L o r d is t h e S p i r i t " . In this quest w e naturally turn t o t h e P T , a n d t o T J I in p a r t i c u l a r , w h i c h rendering w e h a v e already seen t o b e p r o b a b l y c o n n e c t e d w i t h 2 Cor 3,16, — t h e verse i m m e d i a t e l y p r e c e d i n g t h e difficult o n e u n d e r d i s c u s s i o n ! T h e parallel in t h e case of 3,16 w a s f r o m T J I E x 3 3 , 5 ff. If parallel there b e t o 3,17 o n e w o u l d t h i n k it w o u l d b e f r o m t h e verses f o l l o w i n g o n this
n
Ibid.,
(98) Le
p. 527.
Chretien
dans
la theologie
paulinienne
(Lectio
Divina), Paris 1962,
pp. 244 f; cf. also Le Christ dans la thiologie de saint Paul (Lectio Divina 6), Paris 1951, pp. 221 f.; of Saint Paul,
Eng. trans, b y G. W E B B and A . W A L K E R , Christ in the
Freiburg i. B.,
(91) Le Chritien
...
Theology
1959, pp. 293 f.
pp. 244 f.
I n n. 7 to " l e Seigneur . . .
signifie I ' E s p r i t "
of p. 244 he writes; " O n peut comprendre soit comme une exegese a la mode d u pesher
(le " S e i g n e u r " du texte represente I'Plsprit), soit comme ime equivalence
vague du Seigneur (Jesus) avec I'Esprit en tant que le Seigneur dans la sphere spirituelle".
nous
introduit
Some Biblical Personages
184
passage of E x o d u s .
in the PT and NT
S u c h a c t u a l l y is t h e case, b u t t h e parallel f r o m T J I
E x 3 3 , 1 1 . 2 0 will b e c o m e m u c h clearer w h e n w e h a v e considered a n o t h e r o n e f r o m T J I N m 7 , 8 9 , a t e x t t h a t refers t o t h e s a m e c i r c u m s t a n c e s as Ex 33,9-11
as H . C A Z E L L E S
has noted.
N m 7 recounts h o w t h e tent of meeting w a s erected.
T h e final verse
( 7 , 8 9 ) n a r r a t e s h o w M o s e s c o n v e r s e d w i t h G o d in t h e T a b e r n a c l e after it h a d b e e n set u p .
T h i s v e r s e o f N m 7 is an e x a c t parallel t o E x 3 3 , 7 ff.
a n d E x 3 4 , 3 4 f. w h i c h tell u s o f M o s e s ' relation w i t h G o d in t h e s a m e place.
T h e H T of N m 7 , 8 9 h a s : A n d w h e n M o s e s w e n t i n t o t h e t e n t of m e e t i n g t o s p e a k w i t h t h e E o r d , h e h e a r d the Voice
(bipn) s p e a k i n g
with him from
a b o v e t h e m e r c y - s e a t t h a t w a s o n t h e a r k of t h e t e s t i m o n y f r o m between the t w o cherubim a n d it spoke with h i m . T h e v e r s e is p a r a p h r a s e d in T J I ( E o n d o n M S f. 1 4 9 a) in t h e f o l l o w i n g m a n n e r (»^») (italics i n d i c a t e a d d i t i o n a l p a r a p h r a s e ) : prO^ D'
rH£>0 bbV 131
VW\ iTay »bh^b
t h e V o i c e o/;Ae S p i r i t t h a t c o n v e r s e d
n'ns 13 iTOJ?
w i t h h i m when it descended from the
Kni1S3 '1^>P N'Ot£^ 'Ott'
highest heavens a b o v e t h e m e r c y - s e a t
K f i n n D I N311N bVI H'3113 f i n p 3 B . n'ay
meeting t o speak with him, he heard
N20n
'?'70nD1 N n i l bp p
A n d w h e n M o s e s w e n t i n t o t h e t e n t of
bblim N
i m mn pnOI
above
t h e a r k of
the testimony
from between the t w o cherubim and f r o m t h e r e the Word c o n v e r s e d w i t h him.
I n t h e H T t h e " V o i c e " t h a t s p o k e w i t h M o s e s w a s G o d himself. p a r a p h r a s e s t h i s as " t h e V o i c e of t h e S p i r i t " .
TJI
" T h e S p i r i t " here m e a n s
n o t h i n g else t h a n " G o d c o n s i d e r e d as revealing himself t o m a n " .
T h i s is
o n e of t h e m e a n i n g s a t t a c h e d t o " t h e S p i r i t " o r t o " t h e H o l y S p i r i t " in
("8) See his note (b) to N m 7,89 in Les Nombres
(BJ), Paris 1958, p. 5 1 .
(95a) T h e relevant portion of T J I N m 7,89 is cited b y S t r . - B . , I l l , p. 175 t o R m 3,25, t o illustrate that " D i e Kapporeth ist die Statte der gottlichen Offenb a r u n g " . N o explanation is given of the presence of " ( t h e voice of) the Spirit" in T J I while it is absent from the other
P T texts.
T h e other
citations of T J I
N m 7,89 noted in S t r . - B ' s index do not carry the passage referring to the Spirit.
"The
Lord is the Spirit"
[2 Cor 3,17
arid TJI
Nm
7,89)
185
J u d a i s m ; a n o t h e r m e a n i n g , n o t c o m p l e t e l y distinct f r o m this, is t h a t o f divine inspiration.
H . P A R Z E N h a s m a d e a s t u d y of t h e H o l y Spirit in
T a n n a i t i c literature, a n d a m o n g other t h i n g s , surmises t h a t , at t i m e s , the expression is u s e d t o a v o i d m e n t i o n
of t h e T e t r a g r a m m a t o n .
He
has t h e following pertinent w o r d s t o s a y o n its c o n n e c t i o n w i t h d i v i n e theophanies
: A c o r o l l a r y of t h e c o n c e p t i o n t h a t t h e R u a h H a k o d e s h is
a m e t o n o m y f o r G o d is t h e further definition of it as " t h e P r e s ence of G o d " .
T h a t is t o s a y , j u s t as this p h r a s e is f r e q u e n t l y
a d e n o m i n a t i v e f o r t h e T e t r a g r a m m a t o n s o is it a t t i m e s a d e s ignation f o r a t h e o p h a n y , t h e manifestation
of G o d t o m a n at
a definite designated p l a c e . Presenting oneself a t a definite p l a c e a p p o i n t e d b y G o d , i. e. a Y e t siba, is in f a c t c o n n e c t e d in a r a b b i n i c a x i o m w i t h t h e H o l y S p i r i t : N3'!f' A n o t h e r n a m e f o r G o d as h e c o m m u n i c a t e d his will t o m a n , o r f o r revelation, is " D i b b e r a " , " D i b b u r a " o r " t h e W o r d " (Nnm) ( 9 8 ) .
This can
b e considered t h e s a m e as " t h e S p i r i t " or " t h e H o l y S p i r i t " a n d is in f a c t used b y T J I in t h e a b o v e p a r a p h r a s e : " f r o m b e t w e e n t h e t w o c h e r u b i m the W o r d
(or " D i b b e r a " ) s p o k e w i t h h i m " (Moses).
N m 7,89 also uses Dibbera
N ' s rendering
of
(a s y n o n y m of D i b b u r a ) t w i c e , a n d translates
as follows — italics d e n o t e a d d i t i o n a l p a r a p h r a s e : A n d w h e n Moses u s e d t o g o in t o t h e t e n t of m e e t i n g speak w i t h h i m , h e u s e d t o hear t h e V o i c e of the Word (9«) " T h e R u a h Hakodesh in Tannaitic Literature", JQR 51-76; our text occurs in p. 6 2 .
to
("Dibbera",
N S 20
(1929-30)
The reader wiU find the same view of the rela-
tion of the " H o l y S p i r i t " t o the " P r e s e n c e " termediaries in Jewish Theology.
or Shekinah in G . P. M o o R K ,
Memra, Shekinah, M e t a r o n " , HTR
41-59, esp. p. 58 where he gives two texts to illustrate the point.
"In-
15 (1922)
One is from the
Tanhuma (ed. Buber, Shemoth 10, f. 3a) where it is said that until the temple w a s destroyed the Shekinah was placed in the destruction
the Shekinah
ascended to heaven.
Rabbah on Eccl 12,7 (end):
temple
after the
(Ps 114), but that
W i t h this he
compares
Koheleth
" W h e n Jeremiah saw that Jerusalem was destroyed,
and the temple burned, and Israel gone into Exile and the Holy Spirit taken Cf. also L. GiNZBERG, Legends, (")
Cf. H . PARZEN, a. c,
p. 6 2 .
(98) Por the usages of this word cf. W . BACKER, Die exegetische der
jiidischen
pp. 36 f.;
up..."
V , p. 289.
Traditionsliteratur
1, Leipzig
1899, pp.
18,20; I I ,
Terminologie Leipzig
1905,
the view expressed in Str.-B. ( I I , pp. 316-19) that the word is taken
over b y Aramaic from 3rd cent. ( A . D . ) rabbinic H e b . cannot be accepted.
Some Biblical Personages in the PT and NT
186
m>31) speaking w i t h h i m f r o m a b o v e t h e m e r c y - s e a t t h a t w a s o n t h e a r k of t h e t e s t i m o n y ; f r o m b e t w e e n t h e t w o c h e r u b i m , f r o m there the Word ( " D i b b e r a " ) used s p e a k w i t h h i m . F r o m N m 7,89 w e m a y n o w return t o T J I ' s rendering of E x 33,11, a passage, w e m a y recall, t h a t 2 C o r 3,16.
follows
immediately
on o n e related t o
T h e H T paraphrases h a s : T h u s t h e E o r d used s p e a k t o Moses face t o face, as a m a n
s p e a k s t o his friend. T h i s O T t e x t is f r o m a different s o u r c e f r o m E x 3 3 , 2 3 where G o d tells Moses t h a t h e w o u l d see his b a c k , b u t his face w o u l d n o t b e seen. I n t h e light of this verse 0 , N a n d T J I render t h e a b o v e phrase of E x 33,11 a s : " A n d t h e E o r d s p o k e t o M o s e s , speech t o s p e e c h . . . " T J I , h o w e v e r , a d d s t h e f o l l o w i n g a d d i t i o n a l p a r a p h r a s e — (italics i n d i c a t e the b i b h c a l t e x t ) : V^V
m n NT)3n bp
H e u s e d t o hear t h e V o i c e of t h e
T? D - ) 3
W o r d ( " D i b b u r a " ) b u t t h e G l o r y of
' D n m n ^b p S N nnnn
DP
133
bbmin
t h e c o u n t e n a n c e h e used n o t see, as a man speaks
NJiS'n
NlUn bp p'^nDNn i n n p i
with his friend.
A n d after t h e V o i c e
of t h e W o r d
n'Nn
( " D i b b u r a " ) h a d a s c e n d e d he return-
N'Oane '3n01 NnnC^D*?
e d t o t h e c a m p a n d related t h e w o r d s
. "^Nltt^n pnni£^'33'?
to the congregation
of
Israel.
H e r e there is question o n l y of t h e D i b b u r a , w h i c h , as w e h a v e seen, is t h e s a m e c o n c e p t as t h a t of " t h e S p i r i t " of T J I N m 7,89. has a t e x t t h a t clarifies T J I N m 7,89.
T J I E x 33,16
I n E x 3 3 , 1 6 Moses says t o G o d :
F o r h o w shall it b e k n o w n t h a t I h a v e f o u n d f a v o u r in t h y sight, I a n d t h y p e o p l e ?
Is it n o t in t h y g o i n g w i t h u s , s o
t h a t w e are d i s t i n c t , I a n d t h y p e o p l e , f r o m all t h e p e o p l e t h a t are o n t h e f a c e of t h e earth? N , t h e o n l y P T t e x t e x t a n t a p a r t f r o m T J I , renders this verse literally, e x c e p t t h a t in its usual
w a y it replaces " t h y g o i n g " w i t h " t h e
g o i n g o f t h e g l o r y of t h y S h e k i n a h " .
T J I ( E o n d o n M S f. 9 6 a) has a
l o n g e r a n d m i d r a s h i c p a r a p h r a s e w h i c h w e g i v e here, indicating t h e b i b lical t e x t b y italics a n d t h e passage t h a t interests u s b y b o l d "And
type:
now, how is it to be known that I have found mercy
before you, I and your people, except in the c o n v e r s e
of
your
'•The Lord is the Spirit"
{2 Cor 3,17
Shekinah with us?
and TJI
And
Nm
7,89)
187
distinguishing signs s h a h b e
for us w h e n you withhold the spirit
wrought
of prophecy f r o m
the
nations and shall speak in the Holy Spirit ( n r a ^"^Ona ' n m Ntt'mp) to m e and to your people by w h i c h we shall be made different from
all the nations that are on the face of the earth".
U n d e r l y i n g this p a r a p h r a s e there p r o b a b l y s t a n d s t h e belief w e
find
in r a b b i n i c writings t h a t b e f o r e t h e erection of t h e T a b e r n a c l e in t h e wilderness all n a t i o n s h a d p r o p h e t i c revelations f r o m G o d , b u t t h a t f r o m t h a t t i m e o n w a r d s revealed t r u t h w a s t h e privilege of Israel
alone
In T J I these revelations are c o n s i d e r e d t o b e t h e speaking b y t h e H o l y Spirit t o Moses a n d t o t h e p e o p l e of Israel. h a v e seen in T J I N m 7,89.
I t is t h e s a m e v i e w t h a t w e
W e s h o u l d n o t e h o w in T J I E x 3 3 , 1 6 n o t
o n l y Moses b u t all Israel is said t o h a v e c o n v e r s e w i t h t h e H o l y
Spirit.
T h i s paraphrase m a y refer b a c k t o E x 33,7 w h e r e e v e r y o n e w h o s o u g h t t h e E o r d is said t o h a v e g o n e o u t f r o m t h e c a m p t o t h e t e n t of W e m a y s u m u p t h e e v i d e n c e of T J I t h u s : t h e
meeting.
Eord with
whom
Moses a n d Israel c o n v e r s e d in t h e t e n t of m e e t i n g is said t o b e " t h e S p i r i t " ( N m 7,89) or " t h e H o l y S p i r i t " ( E x 3 3 , 1 6 ) . on 2 Cor 3,17 is e v i d e n t .
T h e bearing of these t e x t s
In 3,16 P a u l has said t h a t w h e n e v e r an
turns in r e p e n t a n c e t o t h e E o r d t h e veil is t a k e n a w a y .
Israelite
W e h a v e seen
h o w t h e t e x t is p r o b a b l y d e p e n d e n t o n T J I E x 33,7 a n d t h a t " t h e E o r d " {XVQIOQ)
is p r o b a b l y " t h e L o r d " referred t o in t h e t e x t of E x o d u s , rather
than Christ; t h o u g h c o n v e r s i o n t o Christ is also i m p l i e d b y t h e of things.
W h e n in t h e v e r y following
nature
verse P a u l says a b r u p t l y
"the
L o r d is t h e S p i r i t " , an identification w h i c h w e find in T J I E x 3 3 , 1 6 a n d in its parallel passage T J I N m 7,89, it is h a r d t o b e l i e v e t h a t t h e A p o s t l e is n o t here still in d e p e n d e n c e on t h e liturgical u n d e r s t a n d i n g of Israel's relation w i t h G o d in t h e t e n t of meeting as expressed in T J I .
In
t h e L o r d is t h e Spirit in so far as h e reveals G o d ' s will t o Israel.
TJI For
Paul this s a m e L o r d w h o is t h e Spirit will n o w fulfil t h e s a m e f u n c t i o n each time o n e t u r n s t o h i m b y c o n v e r s i o n .
T h e Spirit will s h o w h i m t h e
true place of t h e M o s a i c dispensation in G o d ' s p l a n ; h e will likewise g i v e h i m t h e p o w e r t o live a c c o r d i n g t o G o d ' s will b e c a u s e h e is a lifegiving
(99) Cf., Leipzig 397.
e. g.. Lev.
R.
on L v
1,1
(in
A.
WUNSCHE'S
German
1 8 8 4 , p. 8 ) and see KAUF.MANN Kom:,ER, " R e v e l a t i o n " ,
W i t h the words of T J I cited above we m a y compare Xct
which narrates that Peter recognized
translation,
in JE 10,44-48;
10 (1907) 11,15-18
God had chosen the Gentiles b y the
that they received the H o l y Spirit as the Jews had.
fact
Some Biblical Personages in the PT
188
and
NT
Spirit (3,6.8), a n d w h e r e this Spirit is there is Hberty (3,17), a l i b e r t y t h a t t h e letter of t h e L a w e x c l u d e d rather t h a n b e s t o w e d . W e m a y say then that b y " t h e L o r d "
(d xvgiog) of 2 Cor 3,17 Paul
m e a n s t h e L o r d of Moses a n d Israel of w h i c h t h e p r e c e d i n g verses a n d t h e t a r g u m i c p a r a p h r a s e , o r t h e m i d r a s h , w h i c h h e has b e e n using speaks. W h e n h e affirms t h a t this L o r d is t h e Spirit h e will m e a n t h a t this s a m e P e r s o n is c o n s i d e r e d in
the
same
paraphrase
as s u c h .
T h i s does n o t
e x c l u d e reference t o Christ in " t h e L o r d " ; in P a u l ' s d a y c o n v e r s i o n w o u l d necessarily i m p l y a c c e p t a n c e of Christ a n d his w o r k .
I t appears, h o w -
e v e r , t h a t P a u l is t h i n k i n g of t h e L o r d m e n t i o n e d in t h e midrash he is p r e s u m a b l y using rather t h a n d i r e c t l y of Christ.
T h e Spirit in t h e p a r -
aphrases w e h a v e c o n s i d e r e d w a s , of c o u r s e , G o d himself.
F o r Paul
the
Spirit w a s t h e P e r s o n a n d his office, as Christian revelation h a d r e v e a l ed him.
CHAPTER V I I A
STUDY
OF CERTAIN THEMES AND
IN T H E PALESTINIAN
IN T H E
TARGUM
APOCAEYPSE
I n t h e f o u r t h c h a p t e r w e h a v e c o n s i d e r e d t h e bearing of t h e T g s o n s u c h phrases of t h e Apocaljrpse as t h e divine N a m e " w h o is, w h o w a s , a n d w h o is t o c o m e " a n d t h e " s e c o n d d e a t h " .
W e h a v e seen t h a t in t h e latter
case t h e a u t h o r of t h e A p o c a l y p s e has p r o b a b l y passed f r o m t h e O T t e x t t o the manner in w h i c h this w a s c o n s i d e r e d a n d p a r a p h r a s e d in t h e l i turgical rendering.
T h e first t e x t indicates t h a t J o h n has t h e liturgical
rendering of t h e biblical a c c o u n t of t h e E x o d u s in m i n d a n d a d o p t s t h e f o r m of t h e d i v i n e N a m e h e has f o u n d there w h e n he speaks of t h e e v e n t s of t h e N e w E x o d u s of s a l v a t i o n . Seeing t h a t
the E x o d u s
motif
runs
t h r o u g h his
is b u t natural t o e x p e c t t h a t other c o n t a c t s b e t w e e n
entire it
work,
and the
it ac-
c o u n t of G o d ' s dealing w i t h his p e o p l e at t h e R e d Sea a n d during t h e desert wanderings c a n b e ascertained.
If 1 Cor 10,1 ff. a n d 2 T m 3,8 c a n
m a k e use of m i d r a s h i m f r o m t h e E x o d u s p e r i o d , m i d r a s h i m f o u n d in t h e P T , o n e m a y e x p e c t t o find m a n y m o r e s u c h in t h e A p o c a l y p s e . F o r this reason w e d e v o t e an entire c h a p t e r t o passages f r o m t h e A p o c a l y p s e w h i c h seem t o s h o w t h a t t h e rendering of t h e P T as w e n o w h a v e it w a s k n o w n t o J o h n a n d has p l a y e d its p a r t in t h e i m a g e r y a n d language of his writing. I n t h e present c h a p t e r w e enter o n e of t h e m o s t difficult p r o b l e m s c o n n e c t e d w i t h this N T writing, v i z . t h e origin of t h e s y m b o l i s m of t h e A p o c a l y p s e (^).
(1) Cf.
W e h o p e t o s h o w t h a t t h e relation b e t w e e n T J I
FoERSTER,
"aster",
TWNT
I
(1933)
pp.
5 0 1 f.;
and
"aggelos"
KlTTEL,
ibid., pp. 8 5 f.; A . FABRE, " L ' A n g e et le chandelier d ' E p h e s e " , RB 7 ( 1 9 1 0 )
161-76;
3 4 4 - 6 7 ; id. " L ' f i t o i l e du matin dans I ' A p o c a l y p s e " , RB 5 ( 1 9 0 8 ) 2 2 7 - 4 0 ; V . BURCHS, Anthropology
and the Apocalypse.
in Relation to the Archaeology,
An
Folklore,
Interpretation
of the "Book
and Religious
Literature and Ritual of the
of
Revelation"
189
The Palestinian
190
Targum
and the
Apocalypse
t h e A p o c a l y p s e in t h e t e x t s here studied will indicate t h a t t h e P T , in particular
TJI,
has a c o n t r i b u t i o n t o m a k e t o w a r d s a solution of t h e
question.
I. T h e S y m b o l i s m of the Apocalypse according to the School of Comparative
Religion {^)
I t is b u t t o b e e x p e c t e d t h a t t h e similarity of t h e s y m b o l i s m used in t h e A p o c a l j q ) s e w i t h t h e i m a g e r y of oriental religions, c o s m o l o g i e s and astrologies s h o u l d n o t pass u n n o t i c e d t o t h o s e interested in t h e c o m p a r a t i v e s t u d y of religions.
T h e resemblances led s t u d e n t s of t h e s c h o o l of
c o m p a r a t i v e religion t o seek t h e origins of t h e s y m b o l i s m of J o h n in t h e i m a g e r y of t h e religion of B a b y l o n , E g y p t , t h a t of t h e M a n d a e a n s .
Iran,
Greece
and e v e n in
Recourse was had t o the astrology,
astronomy
a n d folk-beliefs of o n e , o t h e r or several of these p e o p l e s in an effort t o d e t e r m i n e t h e origin of t h e s y m b o l i s m of t h e N T writing, w h i c h p r e s u m e d origin w a s o f t e n u s e d t o d e t e r m i n e t h e sense of t h e w o r k of J o h n . D u r i n g t h e latter p a r t of t h e last c e n t u r y this c o m p a r a t i v e
method
c e n t r e d its a t t e n t i o n o n c h a p t e r t w e l v e of t h e w o r k , w h o s e i m a g e r y a n d c o n t e n t w e r e seen t o represent t h e ideas c u r r e n t in these
mythologies.
H . G u N K E i , d e v o t e d his w e l l - k n o w n w o r k , Schopfung und Chaos {^), t o a c o n s i d e r a t i o n of this c h a p t e r alone.
H i s v i e w on t h e c h a p t e r naturally
affected his p o s i t i o n o n o t h e r passages of t h e A p o c a l y p s e as well.
Near
East,
Greek
lyondon
Text
with
Series
(Dissertation. No.
mystere (pp.
Commentary
and
78),
Washington
du Temple
119-26);
The
Catholic 1943,
pp.
of
35-50;
and
see
"L'Apocalypse.
(Bibliotheque
"table
commentaries (2) Cf.
Le Temple
de theologie,
analytique"
s. vv.
A.
P^EUILLET, C.S.S.,
2nd.
(8) Schopfung Untersuchung
M.-J.
CONGAR,
eschatologique"
de
The 1908; I'Apo-
Testament O.P.,
(pp. 239-75, with
Testament.
ser. I, vol 3), Paris
"SymboUsme" "Les
and
ed.
1921,
pp.
und Chaos in
iiber Gen.
I und Ap.
diverses
recents",
2 5 7 - 7 0 ; for " L a methode comparatiste" Paris,
New
Esquisse
Le
Joh.
du
See
3rd
ed.
the
d'interpretation
de
9,2.
Clerge 8th Ser. 71
und Endzeit. XII,
1933, Eine
Gottingen
210-14
also
pp. 2 6 6 - 6 8 ; cf. also B. B. ALLO,
CCXivVif.; Urzeit
methodes
L'Ami
lit.
d'un traite
1962, esp. pp.
"Temple".
t o A p 1,12.16.21; Str.-B. I l l , pp. 716 f. to H e b
I'Apocalypse et les commentaires lypse,
prophetique
America
Y.
I-III.
London
(Lectio Divina 22), Paris 1958 esp. " S e n s cosmique du T e m p l e "
p. 239, n. 5 ) ; P. G R E L O T , Sens chretien de I'ancien dogmatique
Notes,
septenaire
University
esp.
of St. John
Additional
O . P . M . , Les sept eglises ou le premier
L. FoiRUiR, calypse,
1939; F. J. H . HORT, The Apocalypse
Introduction,
The
pp.
(1961) L'Apoca-
CCLXVIII-CCLXX.
religions-geschichtliche
1894, 2nd ed.
1921.
The Symbolism
of the Apocalypse
191
s a m e is t r u e of t h e w o r k s of A . D I E T R I C H (*), A . J E R E M I A S (') a n d others («). I n 1 9 1 4 F . B O L L (') w e n t further a n d s a w t h e origin of t h e s y m b o l i s m of a l m o s t t h e entire w o r k in astral m y t h o l o g y , originating i n B a b y l o n b u t having spread o v e r t h e G r a e c o - R o m a n w o r l d b y t h e first Christian c e n t u r y . T h e w o r k of F . B O L L m a d e its influence felt o n t h e later
commentaries
of
while
A.
L o i S Y («)
and
E . E O H M E Y E R {").
F.
ALLO ("),
E.
making
reserves o n a n u m b e r of t h e parallels a d d u c e d b y F . B O L L (^^), w a s a t first impressed b y a n u m b e r of t h e m as is e v i d e n t f r o m t h e s e c o n d edition of his classic c o m m e n t a r y o n t h e A p o c a l y p s e .
I n 1 9 2 9 J . F R E U N D O R F E R i^^)
d e v o t e d a m o n o g r a p h t o t h e thesis of F . BoLL, s h o w i n g t h a t m a n y of his c o m p a r i s o n s were fanciful a n d others q u i t e i n e x a c t .
T h e profound study
of F R E U N D O R F E R SO impressed A L L O ('^) t h a t h e w e n t b a c k o n s o m e of the positions h e h a d earher a d o p t e d o n t h e presence of t h e a s t r o l o g i c a l motif in t h e A p o c a l y p s e . Apart from the merely exterior, and sometimes inexact, character of m a n y of t h e parallels a d d u c e d , t h e w e a k n e s s of t h e c o m p a r a t i v e m e t h o d is that i t s o u g h t t o establish a direct relation b e t w e e n a b i b l i c a l writer and p a g a n m y t h o l o g i e s . of t h e N T w o r k ( i * ) .
T h i s is t o f o r g e t t h e intense biblical c o l o u r i n g
Intrinsically, it is h i g h l y i m p r o b a b l e t h a t t h e i n -
spired writer s h o u l d pass f r o m t h e i m a g e r y o f G o d ' s relation w i t h h i s c h o s e n p e o p l e t o t h a t of t h e astral deities of p a g a n religions. T h e r e is n o t h i n g i m p r o b a b l e in t h e p r e s u m p t i o n t h a t t h e Seer of P a t m o s s h o u l d u s e t h e i m a g e r y o f t h e a s t r o n o m y of his d a y , of c o u r s e .
( I ) Abraxas,
Studien zur Rcligionsgeschichte
(8) Babylonisches
im Neuen
Testament,
(6) E . g. H . L l E T Z M A N N , Der Weltheiland, des Kindes.
Geschichte einer religidsen
des spdteren Altertums,
Leipzig
Leipzig 1 8 9 1 .
1 9 0 6 , pp. 3 4 - 3 5 .
Bonn 1 9 0 9 ; E . NORDEN, Die Geburt
Idee, Leipzig-Berlin,
1 9 3 1 ; cf. A . FEUILLET,
a. c, p. 2 6 6 ; ALLO, /. c. (') Aus Apokalypse,
der Offenbarung =
Sioicheia
C) L'Apocalypse
de Jean,
(9) Die Offenbarung
Johannis;
hellenistische
Studien
zum
Weltbild
der
1, Leipzig-Berlin, 1 9 1 4 . Paris 1 9 2 3 .
des Johannes
(Lietzmann's
Handbuch),
Tiibingen 1 9 2 6 ;
cf. \. FEUILLET, a. c. p. 2 6 7 . (i») In his review of BOLL'S work RR 3 0 ( 1 9 2 1 ) (")
(12) Die Apokalypse und Astrologie, (")
284-88.
Cf. above n. 2 (end.). des Apostels
Johannes
und die hellenistische
Freiburg i. B. 1 9 2 9 ( = Biblische Studien
In his review of FREUNDORFER'S
work in RB
Kosmologie
23,1). 3 9 (1930)
599-602;
cf.
esp. p. 6 0 2 . (")
See the literature noted in ch. I V , n. 1 above; cf. also R . L E D ^ A U T ,
La nuit pascale, pp. 3 3 3 - 3 6 and the works noted there.
The Palestinian
192
Targum
and the
Apocalypse
T h e m o s t natural s o u r c e of this i m a g e r y will, h o w e v e r , b e t h e Jewish rel i g i o n of t h e p e r i o d rather t h a n t h e m y t h o l o g i e s of t h e surrounding ganism.
H i s entire w o r k is s t e e p e d in t h e O T a n d in J e w i s h
pa-
rehgion
a n d w e s h o u l d t u m t o this latter, rather t h a n t o p a g a n religions, w h e n w e e n c o u n t e r a t e x t w i t h a n astrological c o l o u r i n g .
T h e e x a m p l e w e are
n o w t o c o n s i d e r seems t o i n d i c a t e t h a t s o m e , at least, of s u c h t e x t s c a n b e e x p l a i n e d b y J u d a i s m , in particular b y t h e m a n n e r in w h i c h T J I a t t a c h e s a s y m b o l i c significance t o certain c u l t o b j e c t s of t h e T a b e r n a c l e .
I I . A p 1,12.16,20 a n d T J I E x 3 9 , 3 7 ; 4 0 , 4 1. Text
and
interpretation
of
Ap
1,12.16.20:
In
the
introduction
w h i c h h e prefixes t o his letters t o t h e s e v e n c h u r c h e s of Asia J o h n informs his readers t h a t their c o n t e n t s w e r e d i c t a t e d t o h i m b y t h e Risen iour
w h o directed
the
activities
of
their
congregations
from
Sav-
heaven.
J o h n writes: I w a s in t h e Spirit o n t h e L o r d ' s d a y , a n d I heard b e h i n d m e a l o u d v o i c e like a t r u m p e t (11) s a y i n g : " W r i t e w h a t y o u see in a b o o k a n d send it t o t h e s e v e n c h u r c h e s . . . "
(12) T h e n I
t u r n e d t o see t h e v o i c e t h a t w a s speaking t o m e , and o n t u r n ing I s a w seven golden
lampstands
a n d in t h e m i d s t of t h e l a m p s t a n d s (16)
in his r i g h t h a n d
h e said t o m e . . .
{inrd
Xvxviag XQvaaQ), (13)
o n e like a s o n of
h e h e l d s e v e n stars
man...
(dcrrega?) . . .
" . . . (20) A s f o r t h e m y s t e r y of
the
and seven
stars w h i c h y o u s a w in m y right h a n d , a n d t h e seven g o l d e n l a m p s t a n d s , t h e s e v e n stars are t h e angels of t h e seven churches a n d t h e s e v e n l a m p s t a n d s are t h e seven churches " . T h e s e v e n g o l d e n l a m p s t a n d s are c o n c e i v e d as b e i n g separated f r o m o n e a n o t h e r , since t h e S o n of M a n w a s b e t w e e n t h e m (1,13) a n d w a l k e d a m o n g t h e m (2,1).
S o l o m o n set u p t e n l a m p s t a n d s ( H T : mijD) of p u r e
g o l d , five o n t h e s o u t h side a n d five o n t h e n o r t h of t h e inner s a n c t u a r y of t h e t e m p l e (1 K g s 7,49). seven-branched lampstand
T h e t e x t of t h e A p o c a l y p s e recalls t h e single of t h e T a b e r n a c l e of t h e desert
(Ex
25,37;
3 7 , 1 7 - 2 4 ; 3 9 , 3 7 ; 4 0 , 4 ; E v 2 4 , 2 - 4 ; N m 8,2) rather t h a n these of t h e T e m p l e of S o l o m o n .
E a c h of t h e b r a n c h e s of this l a m p s t a n d b o r e a l a m p [Xvxvog),
a n d w e c a n p r e s u m e t h a t t h e l a m p s t a n d s of t h e A p o c a l y p s e , w h e t h e r w e u n d e r s t a n d t h e s e as separate or m e r e l y as t h e b r a n c h e s of t h e s e v e n - b r a n c h e d lampstand, did the same.
A s t h e l a m p s t a n d represents t h e Churches, o n e
Ap
1.12.16.20
and TJI
Ex
39,37;
40,4
193
w o u l d e x p e c t t o find t h e l a m p s , rather t h a n seven stars, u s e d t o s y m b o l i z e the angels of these c h u r c h e s ( " ) . 2 . Exegetes' views on the symbolism
of Ap
1,12ff.\ I t is a s s u m e d b y
m a n y c o m m e n t a t o r s t h a t t h e s e v e n stars here signify t h e s e v e n planets k n o w n t o the ancients ( " ) , i. e. M e r c u r y , V e n u s , Mars, J u p i t e r a n d S a t u r n together with the sun and the m o o n ;
(cf.
PHILO,
Quis
rer. div.
her.
T h i s astral origin of t h e s y m b o h s m u s e d b y J o h n is i n t e r p r e t e d
45, 221).
in various w a y s b y e x p o s i t o r s of t h e t e x t . of the C o m p a r a t i v e
A s an e x t r e m e representative
R e l i g i o n S c h o o l , J . lyEPsrus explains o u r t e x t
as
follows: T h e first vision of t h e R e v e l a t i o n , t h e S o n of M a n w h o h o l d s t h e seven stars, t h a t is, t h e s e v e n p l a n e t s , in his h a n d , u t t e r s w i t h t h e impressive p o w e r of s y m b o l i c l a n g u a g e t h e first message w h i c h is g i v e n t o t h e seer of t h e R e v e l a t i o n : Jesus, t h e S o n of G o d , is raised t o t h e t h r o n e of t h e C o s m o s , t h e p l a n e t - g o d s w h o were w o r s h i p p e d b y all t h e w o r l d are in H i s h a n d , t h e spirits of t h e stars h a v e b e c o m e H i s servants a n d h a v e lost their right of s o v e r e i g n t y o v e r t h e earth.
T h e attributes a n d p o w e r s of
t h e p a g a n g o d s , Saturn, J u p i t e r , Mars, V e n u s , M o o n
and
Sun,
h a v e passed o v e r t o t h e S o n of M a n ; a d o r n e d w i t h their lustre H e appears in celestial s p l e n d o u r t o H i s m o r t a l l y terrified d i s ciple. . . ("). T h e seven candlesticks are t h e seven c o n g r e g a t i o n s of Asia Minor. . .
The seven congregations, according t o the astrolog-
ical p o i n t of v i e w t h a t underlies t h e vision, are u n d e r t h e astral influence of t h e seven planet-spirits, w h o o n their side again are represented as t h e bearers of t h e s e v e n f o l d p o w e r of t h e H o l y G h o s t (18).
(")
Cf. FoERSTER, TWNT
I, p. 502 and KiTTEL, ibid. p.
(18) See the commentaries in
loc.
(!')
the
"Dr.
Johann Lepsius on
Symbolic
Language of
Translated by Helena R a m s a y , with Introduction and W.
M.
Ramsay",
The
Expositor,
8th Series,
504-19; cf. also H. T . P. DUCKWORTH,
1 (1911)
170. (18) Ibid.
13
p.
171.
the
Noted by 160-80;
Apocalypse. Professor Sir
212-16;
461-73;
" N o t e s on Dr. Lepsius, Interpretation of
the Symbolic Language of the A p o c a l y p s e " , ibid. pp. 3 7 5 - 8 0 . on p.
86.
The text cited occurs
The Palestinian
194
Targum
and the
Apocalypse
I t h a s n o t e s c a p e d t h e n o t i c e of earher a n d m o d e m c o m m e n t a t o r s ( " ) , of c o u r s e , t h a t b o t h P H I L O a n d J O S E P H U S t a k e t h e s e v e n b r a n c h e d l a m p s t a n d of t h e t e m p l e as a s y m b o l of t h e s e v e n p l a n e t s .
B o t h these writers
are interested in bringing o u t t h e c o s m i c significance of t h e Jewish t e m p l e , of its c u l t o b j e c t s a n d its w o r s h i p .
In
4 , 5 , 2 § 3 2 4 J O S E P H U S says t h a t
t h e priests, dressed in their sacred v e s t m e n t s " o f f e r e d t h e c o s m i c c u l t " . H e t a k e s t h e f o u r - c o l o u r e d veil of t h e t e m p l e t o b e an image u n i v e r s e {BJ 5 , 5 , 4 § 2 1 2 ) .
t h e v e s t m e n t s of t h e priest a n d of his p r a y e r s {VM Spec.
Leg.
I,
82-97
of t h e
P H I L O speaks of t h e c o s m i c sigiuficance of II [III],
117-135:
§ 168).
O n t h e s y m b o h s m of t h e s e v e n - b r a n c h e d l a m p s t a n d P H I L O writes {Quis rer. div. her. 4 5 , 2 2 1 f f . ) : T h e h o l y c a n d l e s t i c k {Xvxvia) a n d t h e seven (candle-bearers (At^^vot) o n it are a c o p y of t h e m a r c h of t h e choir of t h e seven planets.
H o w so?
P e r h a p s w e shall b e asked.
Because, w e
shall r e p l y , e a c h of t h e planets is a lightbringer, as t h e c a n d l e bearers a r e . . . JOSEPHUS
a t t a c h e s t h e s a m e s y m b o l i s m t o t h e l a m p s t a n d in t w o
different passages, i. e. J S / 5 , 5 , 5 § 2 1 7 and ^ /
3 , 6 , 4 § 1 2 3 . In the
latter p a s s a g e h e w r i t e s : N o w this p a r t i t i o n m e n t of t h e t a b e r n a c l e i n t o three parts w a s w i t h a l a n i m i t a t i o n of universal n a t u r e . H e g o e s o n t o s p e a k of t h e s y m b o l i s m of t h e l a m p s t a n d : F a c i n g t h e t a b l e near t h e s o u t h wall, s t o o d a c a n d e l a b r u m of c a s t g o l d
{Xvxvia EH ^gvcrow)... h a v i n g b e e n m a d e t o consist
of as m a n y p o r t i o n s as are assigned t o t h e planets w i t h t h e sun. It
t e r m i n a t e d in s e v e n b r a n c h e s regularly disposed in a r o w .
E a c h b r a n c h b o r e o n e l a m p , recalling t h e n u m b e r of t h e planets.
(")
See CORNELIUS A 1,APIDE, on E x 2 5 , 3 1 (ed. Lyons/Paris 1 8 5 4 , p. 5 3 7 )
t o which he refers in his commentary on A p 1 , 1 2 (ed. Lyons/Paris 1 8 5 4 ) , p. 1 0 3 7 ; E . IiEVESQUE, "Chandelier" in DB
2 (1910)
5 4 5 f.;
H . GUNKEL,
Schopfung
und
Chaos, pp. 2 9 4 f.; R . H . CHARLES, in A p 1 , 1 2 , p. 2 5 ; cf. also n. 1 t o p. 1 2 ; FoERSTER, TWNT
I , p. 5 0 2 ; LOHMEYER, Die
Offenbarung...
ed. G. BORNKAMM,
1 9 5 3 , on 1 , 1 2 , p. 1 7 ; W . BousSET, Die Offenbarung Johannis
Tiibingen
(Krit. Exeg.
Komm.
iiber das N T ) 6th. ed. 1 9 0 6 Gottingen, t o 1 , 1 2 , p. 1 9 3 , etc.; E . A . ABBOTT, on N.T.
Criticism,
London
1 9 0 7 , p. 1 9 5 .
Notes
Ap
1.12.16.20
and TJI
Ex
39.37:
40,4
195
B o t h P H I L O and J O S E P H U S appear t o b e d e p e n d e n t o n a J e w i s h t r a dition t h a t b y their t i m e h a d a t t r i b u t e d a c o s m i c significance t o t h e t e m p l e , its cult a n d its c u l t o b j e c t s .
The fact that we
find
this s y m b o l i s m in
various sections of t h e writings of b o t h P H I L O a n d J O S E P H U S indicates t h a t this v i e w of Jewish religion is scarcely s o m e t h i n g of w h i c h t h e y themselves are the a u t h o r s .
T h i s is p a r t i c u l a r l y t r u e of t h e s y m b o l i s m
attached t o the l a m p s t a n d w h i c h is t w i c e g i v e n b y J O S E P H U S .
The same
s y m b o h s m of t h e l a m p s t a n d w a s k n o w n t o r a b b i n i c J u d a i s m as w e k n o w f r o m Num.
R.
15 t o N m 8,2 a n d f r o m o t h e r r a b b i n i c s o u r c e s ( 2 " ) .
Despite t h e f a c t t h a t t h e s e v e n - b r a n c h e d l a m p s t a n d a p p e a r s t o h a v e been t a k e n as a s y m b o l
of
the
seven
planets in
Judaism
of
John's
d a y , m o d e r n c o m m e n t a t o r s are n o t impressed b y t h e astral parallels t o A p 1,12.16.20 b r o u g h t f o r w a r d b y t h e C o m p a r a t i v e R e l i g i o n S c h o o l .
R.
H . C H A R L E S (^i) n o t e s t h a t v a r i o u s scholars h a v e d r a w n a t t e n t i o n t o t h e original c o n n e c t i o n b e t w e e n t h e s e v e n - b r a n c h e d c a n d l e s t i c k a n d t h e s e v e n planets, b u t believes t h a t t h e a u t h o r of t h e A p o c a l y p s e w a s w h o l l y u n c o n s c i o u s of t h e association.
H e thinks that the
probably connection
of t h e cult w i t h t h e z o d i a c m e n t i o n e d in t h e w o r k s of P H I L O a n d J O S E P H U S is p o s s i b l y a mere a f t e r t h o u g h t of b o t h these writers (^^), a p o i n t t h a t is s o m e w h a t i m p r o b a b l e as w e h a v e n o t e d .
E. E O H M E Y E R
recalls t h e
biblical t e x t s ( E x 25,36 ff.; 3 K g s 7,35; Z e c h 4,2 etc.) referring t o t h e s e v e n - b r a n c h e d c a n d l e s t i c k b u t d o e s n o t t h i n k w e need p o s t u l a t e a r e m e m b r a n c e of this b y t h e
Seer for t h e i n t e r p r e t a t i o n of t h e passages.
T h e same a u t h o r n o t e s t h e parallels in the M i t h r a - E i t u r g y a n d in M a n d a i c sources b u t prefers t o t a k e " s t a r s " of t h e t e x t s of t h e A p o c a l y p s e in question as a s y m b o l of w o r l d p o w e r , as in N T t i m e s (cf. S U E T O N I U S , Aug. 30) the stars h a d b e c o m e a s y m b o l of t h e p o w e r of t h e Caesars (^i). F o E R S T E R (28)
considers it possible t h a t t h e A p o c a l y p s e m a y n o t really
h a v e g o n e b e y o n d t h e i m a g e r y of P H I L O , J O S E P H U S a n d t h e r a b b i s w h o t o o k the seven l a m p s as representative of t h e s e v e n planets (or ' s t a r s ' ) . T h e " s t a r s " in A p
1, 12.16.20 w o u l d t h e n really b e " l a m p s " a n d this
w o u l d retain t h e parallelism w i t h l a m p s t a n d / c h u r c h e s .
The texts are collected b y Str.-B. I l l , no mention of any relevant text of T J I .
n
O. c. vol. I, p. 25 on A p .
n
Ibid.
(")
O. c,
(")
Ibid.
n
A.
c.
p. 12, n. 1. pp. 17 f. TWNT
I, p. 502.
1,12.
pp. 716 f. to
H e b 9,2.
T h e y make
The Palestinian
196
Targum
and the
Apocalypse
T h e difficulty is t h a t J o h n has g o n e b e y o n d t h e s y m b o l i s m of these o t h e r J e w i s h s o u r c e s in t a k i n g stars, rather t h a n t h e m o r e natural l a m p s o r l i g h t s , as s y m b o l s of t h e angels of t h e c h u r c h e s .
T h e p o i n t t h a t re-
m a i n s t o b e s o l v e d is w h e t h e r this s t e p w a s p r e p a r e d for h i m in Jewish thought. I t a p p e a r s t h a t s u c h w a s t h e case.
A n d w e find a t e x t t h a t t h r o w s
light o n these N T passages w e h a v e c i t e d o n l y in o n e p l a c e i n Jewish w o r k s , i. e. in T J I E x 40,4.
A s far as I h a v e b e e n able t o ascertain
t h i s t e x t has n o t s o far b e e n n o t e d i n c o m m e n t a r i e s o n t h e A p o c a l y p s e o r elsewhere.
W e g i v e b e l o w t h e m a n n e r in w h i c h t h e
seven-branched
l a m p s t a n d is v i e w e d in T J I E x 3 9 , 3 7 a n d in 40,4. 3. TJI
Ex
39,37
{^): I n t h e b i b l i c a l t e x t . E x 35,1 - 3 9 , 4 3 r e c o u n t s
h o w t h e material for t h e t a b e r n a c l e a n d its o r n a m e n t s were collected and h o w these were then constructed. various
p a r t s were
W h e n this w o r k w a s c o m p l e t e d
t a k e n t o Moses w h o
according t o God's command (Ex 40).
erected t h e
T e n t of
the
Meeting
A m o n g other things t h e Israelites
t o o k t o M o s e s " t h e l a m p s t a n d of p u r e g o l d a n d its l a m p s w i t h t h e l a m p s set a n d all its utensils, a n d t h e oil for t h e l i g h t " ( E x 3 9 , 3 7 ) . T J I p a r a p h r a s e s this verse as f o l l o w s — Nnj>2:in n n (^') N m s a m
(itahcs s h o w t h e
HT):
And the lampstand and its lamps (or 'lights').
fnoan
Nino
'3'2t13
the lamps of o r d e r w h i c h were arrayed
K'lDID "iTWyO
t o c o r r e s p o n d t o t h e seven stars (or ' p l a n e t s ' ) {^')
pnnO'tt^l \iy>r\'A w h i c h t r a v e l in their set courses .
NOO'l KP'pnn
in t h e
firmament
day and night.
If it c o u l d b e established t h a t this p a r a p h r a s e represents t h e Jewish l i t u r g y of t h e 1st c e n t u r y , w e w o u l d h a v e clear e v i d e n c e t h a t t h e c o s m i c sigiuficance of t h e s e v e n - b r a n c h e d l a m p s t a n d w o u l d h a v e b e e n well k n o w n
(28) The Index of Str.-B. does not contain it; neither could reference be found t o it in the Index of L. GINZBERG'S Legends of the Jews, Philadelphia 1 9 3 8 , p. 5 2 2 . (") Jonathan,
The Aramaic text can be found in W A L T O N and M. GINSBURGER p.
1 7 1 (London M S . f.
an English one, J . W . ETHERIDGE, O. C, (28) M . (29) T h e
Pseudo-
1 0 3 b . ) ; for a Latin rendering see W A L T O N ; vol.
1, p. 5 7 5 .
GINSBURGER adds «;v2n, " p u r e " , from
O.
Hebrew and Aramaic word can mean either.
for
Ap
1,12.16.20
and TJI
Ex
39,37;
40.4
197
t o t h e a u t h o r of t h e A p o c a l y p s e , a w o r k of s u c h d e e p liturgical c o l o u r i n g . A
difficulty w i t h t h e
texts from
PHILO and
JosfiPnus which we
have
already c i t e d is t h a t their v i e w of t h e s y m b o l i s m of t h e l a m p s t a n d b e representative
of
t h e learned
t h a n of e v e r y d a y
J u d a i s m (^^a).
may
class, influenced b y H e l l e n i s m , rather T h e t e x t s of these t w o writers
show
t h a t t h e s y m b o h s m f o u n d here in T J I w a s k n o w n in first c e n t u r y J u d a i s m . T h e r e is n o reason w h y it s h o u l d n o t also h a v e p e n e t r a t e d t h e l i t u r g y and w h y this liturgical c o n s i d e r a t i o n of t h e sacred o b j e c t s h o u l d n o t b e preserved in T J I .
O renders t h e t e x t literally; s o d o e s N (the o n l y o t h e r
P T t e x t e x t a n t ) t h o u g h in a m a n n e r n o t identical w i t h t h e t e x t of O. This is n o a r g u m e n t t h a t t h e rendering of T J I PT,
or o n e f o r m of it, of N T t i m e s .
from
what
we
d o e s n o t represent
h a v e a l r e a d y seen in t h e p r e c e d i n g c h a p t e r a n d in t h e
t r e a t m e n t of t h e parallels f r o m T J I E x 7,11 f. t o 2 T m 3,8 f. allel t o
Ap
the
T h i s p o i n t , w e p r e s u m e , is clear As a par-
1, 12.16.20, h o w e v e r , T J I E x 3 9 , 3 7 , t h o u g h i m p o r t a n t , d o e s
n o t g o b e y o n d t h e t e x t s of P H I L O , J O S E P H U S a n d t h o s e of t h e r a b b i s .
The
situation is q u i t e different w i t h T J I E x 40,4 w h i c h w e are n o w t o c o n s i d e r . T h e biblical t e x t g i v e s G o d ' s order t o Moses t o set u p t h e T a b e r n a c l e and p u t t h e v a r i o u s sacred o b j e c t s in order.
I n 4 0 , 4 b h e is t o l d :
y o u shall bring in t h e l a m p s t a n d a n d set u p its l a m p s " .
"And
Whereas O and N,
again t h e o n l y o t h e r P T t e x t e x t a n t , render literally in different w a y s , T J I paraphrases ('") —
(italics s h o w t h e b i b l i c a l t e x t ) :
K m i O n ' "^'ynm fOnOT " ^ I B O N O m 1 B D 3
(29a) Greek Christian era.
culture
had,
you
shall bring in the lampstand
in t h e s o u t h side ( " ) , b e c a u s e f r o m there
of course,
penetrated
On this question see S. L I E B E R M A N N ,
1942; Hellenism
New Y o r k
And
in Jewish
Palestine;
Palestine Greek
in
well
before
Jewish
Studies in the Literature,
mission, Beliefs and Manners of Palestine in the Ist Century B . C . E . - I V t h C.E.,
New
York
1950;
W . P. ALBRIGHT, From
W.
D. DAVIES, Paul
Theology. to p.
London
16 on p. 354.
common "popular
people
and Rabbinic While
in various
religion"
Judaism.
1955, pp. 1-16 and "
ways, unless
were available,
Some
Additional
this Hellenistic
Rabbinic Notes"
influence
independent
would evidence
one could legitimately
in
353 f.,
have
Pauline
esp.
affected
from
surmise
sources
that
(")
note the for
everyday
than b y other ele-
culture.
London MS f. 103 b ; for text and versions cf. n. 27; E T H E R I D G E ' S is on p.
2nd
and especially
Elements pp.
Jewish religion would have been less influenced b y symbolism ments of Greek
TransCentury
the Stone Age to Christianity.
ed., Doubleday .Anchor Book, N e w Y o r k 1957, pp. 345-57, esp. 356 f.
the
Palestine.
version
576. Cf.
p;x 4 0 , 2 2 .
With
this paraphrase
of T J I
cp.
PHILO, Quaestiones
et
The Palestinian
198
Ntt^aw 'b'^yO fTlB1D'« p n a i
KITDI
p n a i '"linn
Xnaan
V^l
p ' 7 i m >nn2'7 p'?>nai •^'Ip
NPSIC
Kn3'!!£13 n ' 'npaer
f n n i O l N'pn^:^ p ^ ' n a i • p n m D D
Targum
and the
Apocalypse
are t h e p a t h s of t h e sun a n d of t h e m o o n and of
from the
there
are
luminaries,
the
and
pathways
from
are t h e treasures of w i s d o m resemble
the
light
kindle the seven to
t h e seven
which unto
resemble eternity
(or
the
in
which
and
lamps
stars
you
shall
corresponding ' p l a n e t s ' ) ("•>)
just
their
there
that
shine
righteousness.
T h e p o i n t t o b e n o t e d in this p a r a p h r a s e is t h a t t h e seven l a m p s are first t a k e n t o represent the seven planets a n d these in t u r n are taken to represent the just who shall shine like stars for eternity (cf. D a n
12,3).
T h i s is a g o o d parallel t o A p 1,20 w h e r e t h e s e v e n stars are said t o r e p resent t h e angels of t h e s e v e n c h u r c h e s , represented b y t h e seven l a m p stands.
If T J I E x 40,4 w a s k n o w n t o t h e Seer w e u n d e r s t a n d w h y he
t o o k t h e s e v e n stars, rather t h a n t h e m o r e n a t u r a l s e v e n l a m p s , as s y m b o l s f o r t h e angels of t h e Churches.
T h e reason is t h a t t h e stars w e r e taken
as s y m b o l s of t h e j u s t in t h e J e w i s h l i t u r g y in w h i c h h e s h o w s himself so well versed. E. fication are:
B. A L L O (^^), f o l l o w i n g
BoussET, g i v e s five v i e w s o n t h e identi-
of t h e angels {ayyekoi) of t h e s e v e n c h u r c h e s of A p
(1) t h e
1,20.
They
messengers (ayyekoi) of these c h u r c h e s , w h e t h e r really p r e s -
e n t b e f o r e t h e Seer or m e r e l y seen in v i s i o n ; (2) t h e representatives of t h e r e s p e c t i v e c o m m u n i t i e s ; (3) t h e g u a r d i a n angels of these (4) t h o s e in c h a r g e
of t h e c o m m u n i t i e s ; (5) e a c h
p e r s o n i f i c a t i o n of t h e c o m m u n i t y .
"angel"
churches;
m a y be the
T h e t e x t of T J I w e h a v e considered
f a v o u r s t h e v i e w t h a t takes t h e " a n g e l s " as either t h e h u m a n represensolutiones in Exodum, 79 to E x 25,37 ( E T b y R . MARCUS, Loeb ed. of PHILO'S works. Supplement I I , London 1953, pp. 128 f.: " ( E x . X X V . 37 b). W h y does H e say that the lampstand shall give light " f r o m one side? " T h e planets do not travel around all parts and sides of the celestial sphere but only in one part, in the south, for their motion is, as it were, near our zone, whence the shadow falls not on the southern but on the northern side. Por this reason H e has said not ineptly that the lampstand shall give light from one part, indicating (thereby) that the revolution of the planets is in the southern regions". ( " a ) Theman, " t h e S o u t h " , was the home of wisdom, cf. Jer 4 9 , 7 ; Bar 3,22 f. (»!»>) See n. 2 9 . (»a) O. c. 2nd. ed. pp. 17 f.; 3rd. ed. pp. 27 f.
Ap
1.12.16.20
and TJI
Ex
39.37:
40.4
199
tatives of t h e c o m m u n i t y (2) or as t h o s e in c h a r g e of t h e m (4), as t h e " s t a r s " of T J I E x 4 0 , 4 s y m b o h z e t h e just, n o t t h e angels. too,
This view,
is m o r e in keeping w i t h t h e s y m b o h s m of t h e l a m p s t a n d s w h i c h r e p -
resent t h e churches o n earth. T h e parallelism w i t h A p 1,20 is in itself a s t r o n g a r g u m e n t of t h e a n t i q u i t y of t h e paraphrase of T J I t o E x 4 0 , 4 .
T h i s paraphrase is s o
m u c h in t h e tradition of P H I L O a n d J O S E P H U S t h a t o n e is inclined t o see here a genuine N T section of t h e P T , t h o u g h f o u n d o n l y in T J I .
The
paraphrase, t o o , is in keeping w i t h t h e general c o n t e x t of T J I t o E x 4 0 where m o s t of t h e o b j e c t s of t h e t a b e r n a c l e are g i v e n a s y m b o l i c significance.
I n T J I E x 3 9 , 1 0 t h e f o u r r o w s of p r e c i o u s stones are said t o
c o r r e s p o n d t o t h e f o u r corners of t h e w o r l d ( " ) . that the symbolism
I t is held b y m a n y a u t h o r s
a t t a c h e d t o t h e t e m p l e a n d t o its c u l t dates f r o m
early pre-Christian times ( " ) .
T h e r e is, t h e n , n o difficulty i n t a k i n g T J I
E x 40,4, a n d E x 4 0 in general, t o b e a pre-Christian liturgical p a r a p h r a s e t h a t has influenced J o h n in t h e c o m p o s i t i o n of t h e Apocal3q>se.
III.
P T E x 15 and S o m e Aspects of the Liturgy of the Apocalypse (")
W e h a v e seen h o w t h e E x o d u s t h e m e as s u c h c a n b e f o u n d r i g h t through the Apocalypse.
W e h a v e also c o n s i d e r e d h o w this N T writing
(33) This text has been noted b y J. LEPSIUS, a. c. The Expositor ('")
Cf.
Y . M . - J . Co.xGAR,
sens cosmique de VAT,
du
Temple"
pp. 2 3 2 - 3 6 .
Le mystire
du Temple....
(with rich bibliography);
1 (1911) 2 1 3 f.
esp. p p .
119-26;
P. GRELOT, Sens
It is believed b y some (cf. CONGAR, ibid.,
pp.
120 f.;
"Le
chretien GRELOT,
ibid. p. 233) that a cosmic significance was attached t o the T e m p l e and its ornaments from earliest times in view of the same symbolism that the neighbouring nations gave to their sacred places and their cult objects
Ziggou-
(cf. A . PARROT,
rats et tour de Babel. Paris 1949, pp. 2 0 4 - 1 7 ) . R . D E V A U X is not convinced b y this view; see Les Institutions
de I'Ancien
Testament II,
( ' = ) PHILO (De Vita Contemplativa,
Paris 1960, pp. 169-71.
§§ 8 3 - 8 8 ; cf. De Agricultura,
§§ 80-82) sees
in the sacred song and dance of the Therapeutae an imitation of the Song of Moses (and Miryam) at the Red Sea, when the Israelites, at their marvellous deliverance sang the praises of their Saviour God introduction to the
Vita
cont.
see
(aoDrfjQa &edv). For the Therapeutae the
introduction
and
notes of F.
and an DAUMAS
in De Cerf's ed. of the works of PHILO [Les Oeuvres de Philon d'Alexandrie,
no. 2 9 ,
Paris 1963; with bibUography); cf. also Annie JAUBERT, La notion d'alliance le Judaisme
aux abords de .I'ere chretienne
appendix 2. E x
dans
(Patristica Sorbonensia 6; Paris 1963),
15 was read on the seventh day of the Passover in the Jewish
Liturgy (see J. M A N N , Vol. I, The Palestinian
The
Bible
Triennial
as Read and Preached
in
the Old
Cycle, Cincinnati 1940, p p . 4 3 5 - 4 4 0 ) .
Synagogue, P. G R E L O T
("Sagesse 10,21 et le Targum de l'E;xode", Bib 42 [1961] 49-60) has shown that the
The Palestinian
200
Targum
and the
Apocalypse
g o e s b e y o n d t h e b i b h c a l narrative of t h e E x o d u s e v e n t s and t h e s y m b o h s m of s o m e of t h e o b j e c t s of t h e T a b e r n a c l e a n d appears t o b e influenced b y t h e m a n n e r in w h i c h t h e f o r m e r w a s narrated, a n d t h e latter considered, in t h e P T .
T h e chief e v e n t of t h e b i b h c a l a c c o u n t of t h e delivery of
Israel f r o m E g y p t is, of course, t h e passage of t h e R e d Sea a n d t h e h y m n of v i c t o r y s u n g b y t h e r e d e e m e d Israelites ( E x 15).
I n t h e present article
w e i n t e n d t o c o n s i d e r w h e t h e r t h e m a n n e r in w h i c h E x 15 is paraphrased i n t h e P T has p l a y e d a n y p a r t in t h e c o m p o s i t i o n of t h e A p o c a l y p s e . O u r s t u d y shall o c c a s i o n a l l y t a k e us i n t o t e x t s other t h a n P T E x o u r m a i n p r e o c c u p a t i o n will, h o w e v e r , b e P T E x W e will s t u d y t h e relation of P T E x
15;
15.
15, a n d related t e x t s , t o t h e
A p o c a l y p s e u n d e r t h e f o l l o w i n g h e a d i n g s : 1) T h e Vision of G o d E n t h r o n e d a b o v e t h e S e a ; 2) T h e P r o c l a m a t i o n of t h e V i c t o r y of G o d and of t h e L a m b ; 3) T h e S o n g of Moses a n d t h e N e w S o n g t o b e sung in Messianic T i m e s ; 4) T h e Origin of t h e D i v i n e A c c l a m a t i o n s in t h e H e a v e n l y L i t u r g y of t h e A p o c a l y p s e . 1. The vision of God enthroned above the Sea: T h e a p o c a l y p t i c section of o u r w o r k o p e n s w i t h a vision g r a n t e d t o t h e Seer of P a t m o s w h i c h h e d e s c r i b e s as f o l l o w s : A t o n c e I w a s in t h e Spirit, and l o , a t h r o n e s t o o d in h e a v e n , a n d o n e seated o n t h e t h r o n e ! . . . a n d b e f o r e t h e t h r o n e there w a s as it were a sea of glass, like crystal ( A p 4, 2.6). R o u n d a b o u t t h e t h r o n e w e r e f o u r living c r e a t u r e s ; t h e first w a s like a lion, t h e n e x t like a n o x , t h e third w i t h t h e f a c e of a m a n and t h e f o u r t h w a s like a flying eagle.
D a y a n d n i g h t these n e v e r ceased t o sing: " H o l y ,
h o l y , h o l y , is t h e L o r d G o d A l m i g h t y w h o was a n d is and is t o c o m e " (4,6-8). I n this inaugural v i s i o n n o m e n t i o n is m a d e of Christ; h e appears o n l y in c h 5 w h e n h e is i n t r o d u c e d
as t h e L a m b w h o w a s slain, w h o
p u r c h a s e d m e n for G o d a n d m a d e t h e m a k i n g d o m and priests t o their God.
T h e L a m b is i n t r o d u c e d b e f o r e t h e t h r o n e (5,7).
T h e scene is then
t h e s a m e as t h a t of c h 4, i.e. o n t h e sea of glass like crystal. W h e n c o m m e n t a t o r s c o m e t o d e t e r m i n e w h a t J o h n has principally in m i n d w h e n h e c o n c e i v e s t h e divine t h r o n e p l a c e d on a sea of glass
P T paraphrase of E x 15,2 is already attested in W i s d 10,21.
The PT paraphrase
t o the entire song is very probably an old pre-Christian composition. study of the point remains a
desideratum.
A detailed
PT
Ex
15 and Some Aspects
of the Liturgy
of the Apocalypse
201
like c r y s t a l , m a n y of t h e m t h i n k t h a t b y this sea h e m e a n s t h e h e a v enly o c e a n , t h e waters a b o v e t h e e a r t h o v e r w h i c h t h e d i v i n e t h r o n e is placed ( 3 " ) .
A s parallels w e find c i t e d 2 E n o c h ( S l a v o n i c E n o c h ) , 3,3 a n d
Test. E e v i 2,7 w h i c h speak of a g r e a t h e a v e n l y sea (2 E n ) b e t w e e n t h e first
and s e c o n d h e a v e n s (T. E e v i ) . I t is q u i t e p o s s i b l e t h a t t h e Seer has t h e R e d Sea or, rather, t h e h e a v -
enly c o u n t e r p a r t of t h e R e d Sea, in m i n d a n d h a s a v i s i o n of G o d e n t h r o n ed a b o v e it.
T h a t s u c h is t h e case s e e m s t o b e i n d i c a t e d b y A p 15,2 w h i c h
recounts a n o t h e r vision of t h e A p o c a l y p t i s t as f o l l o w s : A n d I s a w w h a t a p p e a r e d t o b e a sea of glass mingled with fire, and t h o s e w h o h a d c o n q u e r e d t h e b e a s t a n d its i m a g e a n d t h e n u m b e r of its n a m e , standing beside the sea of glass w i t h harps of G o d in their h a n d s .
A n d they sang the song of
Moses,
t h e servant of G o d , a n d t h e s o n g of t h e E a m b . . . (15,2 f . ) . I n speaking of t h e " s o n g of M o s e s " s u n g b y t h o s e w h o h a v e c o n q u e r ed t h e b e a s t and its i m a g e J o h n m u s t surely h a v e t h e v i c t o r y of t h e R e d Sea and t h e S o n g of E x 15 in m i n d .
T h e most natural explanation
of t h e sea of glass m i n g l e d w i t h fire will, t h e n , b e t h e R e d Sea, u s e d as a s y m b o l of t h e e s c h a t o l o g i c a l v i c t o r y in t h e N e w E x o d u s d e s c r i b e d in t h e entire b o o k ( " ) .
BoussET, Die Offenbarung Johannis
(36) Q f .
(Meyer's Kommentar),
Gottingen 1906, pp. 392 f.; E . LOHMEYER, Die Offenbarung des Johannes Handbuch),
6th ed.,
(Lietzmann's
Tubingen 1926, p. 130. Str.-B. I l l , pp. 798 f. to A p 4,6 collects the
Jewish texts on the speculations on the heavenly
waters.
(Reve-
R . H . CHARLES
lation I, pp. 1 1 7 f . ) takes the sea to be the heavenly waters (Gn 1,7;
Ps 148,4)
but thinks that the original meaning of the words was probably forgotten b y
NT
times; see further n. 39a below. (")
Cf. T .
P. TORRANCE,
who believes that the " s e a "
"Liturgie et A p o c a l y p s e " , (yam)
the cultic replica of the Red Sea.
of the Temple
before
the Lord,
VerCaro
11 (1957)
1 K g s 7,23-44
etc.)
34 was
This symbolism m a y have played a part in
the imagery of the vision John had in Patmos. placed
(cf.
The Sea of the Temple would be
enthroned above the Cherubim in the H o l y of Holies.
Certain authors (see n. 34 above) think that this sea of bronze represents
the
primordial waters, just as the corresponding apsu of Babylonian temples s y m b o l ized the lower waters. p.
R . D E V A U X , Les institutions de I'Ancien
Testament, V o l . I I ,
171, makes reserves, seeing that we neither know what materially this aps-A
was, nor do we know anything of the symbolic value attached to it. itself tells us nothing on such cosmic symbolism of the sea of
bronze.
been
sea
unable
to
find
any cosmic symbolism attached t o the
The
Bible
I
have
of bronze in
Jewish writings, but it m a y very well have had such, just as other objects have
The Palestinian
202
M . M. R i S T w r i t e s o n A p
Targum
and the
Apocalypse
15,2
T h i s is t h e s a m e sea of glass b e f o r e t h e t h r o n e described in 4 : 6 . H o w e v e r , it has n o w an a d d e d feature, f o r it is
fiery
red in c o l o u r , w h i c h helps t o i d e n t i f y it as t h e h e a v e n l y R e d S e a . . . J u s t as t h e Israelites w i t h G o d ' s aid h a d earher passed t h r o u g h t h e R e d Sea t o e s c a p e P h a r a o h a n d his oppression, n o w t h e Christian m a r t y r s h a v e m a d e their escape o v e r t h e heavenly
R e d Sea f r o m their p e r s e c u t o r , t h e Satanic
Roman
E m p i r e , a n d s t a n d b e f o r e t h e t h r o n e h o l d i n g harps of G o d i. e. harps f o r t h e service of G o d . I n his c o m m e n t a r y o n A p 4 , 6 M . M. RiST ('») thinks t h a t J o h n is dependent on E z
1 , 2 2 - 2 6 (cf. E z 1 0 , 1 - 2 2 ) , w h e r e w e read of " f o u r h v i n g
creatures bearing a p l a t f o r m glittering like ice or crystal w h i c h served as t h e s u p p o r t of G o d ' s t h r o n e . . . " . "to
enlarge t h e p l a t f o r m
into
" I t w a s relatively e a s y " , h e continues, a sea".
P.
P R I G E N T (''*) has
recently
a d d u c e d s t r o n g a r g u m e n t s t e n d i n g t o s h o w t h a t , in N T J u d a i s m , E z 1 w a s c o m b i n e d w i t h G n 1,6 ff. a n d c o n s i d e r e d a c o s m o g o n y .
The
firmament
of E z e c h i e l in this J e w i s h c o n c e p t i o n w o u l d , t h e n , b e t h e h e a v e n l y waters o r sea c r e a t e d o n t h e s e c o n d d a y a n d it is t o this J o h n w o u l d refer in Ap 4,6 ("). T h e d e p e n d e n c e of A p 4 o n Ezechiel is, of c o u r s e , u n d e n i a b l e (*"»). T h e c h a p t e r is, h o w e v e r ,
influenced
by
other
in T J I , P m i , o and JOSEPHUS. T . P . TORRANCE, a. c,
O T t e x t s as well
(e.g..
believes that the theme of
the Canticle of Moses runs through the heavenly liturgy of the Apocalypse.
"La
liturgie celeste est decrite . . . dans les termes du Cantique de Moise et de I'Agneau, du Cantique d'Israel apres la premiere Paque et le passage triomphal de la Mer rouge, quand les armees de I'opression et des tenebres furent englouties dans les eaux du Bapteme.
C'est la pean de victoire et de redemption, le chant d'action
de graces, qui suit I'effusion du sang de I'Alliance et I'instauration d'Israel comme peuple saint par la main puissante de D i e u . . . " (38) The Revelation
of St. John
N e w Y o r k 1957, p. 478 on A p (39) Ihid.,
the
Divine
(a. c,
p. 36).
(Interpreter's
Bible, Vol
p. 4 0 3 .
(89a) Apocalypse
et Liturgie,
Neuchatel 1964, pp. 50-55.
H e devotes pp. 46-
68 to a detailed study of certain aspects of A p chapter 4. Tg E z 1,22 the verse as: " a n d the likeness above the heads of the creatures of the (was)
XII),
15,2.
renders
firmament
as the likeness of hard ice (pon T'JJ pP3)"; H T : " A w e s o m e crystal". This
T g t e x t scarcely makes any contribution towards understanding A p 4,6. (40) Cf
T. P. TORRANCE, /. c. at end of n. 37 above.
(40a) Cf. A . V A N H O Y E , "L'utilisation du livre d'Ezechiel dans I'Apocalypse", Bib 4 3 (1962) 4 3 6 - 7 6 , esp. 440 and PRIGENT, /. c.
PT
Ex
15 and Some Aspects
of the Liturgy
of the Apocalypse
203
I s 6,3 in 4,8) and c o n t a i n s a h o s t of other J e w i s h reminiscences b e s i d e s . E v e n if t h e seer is referring t o J e w i s h speculations o n t h e h e a v e n l y w a t e r s (and this is in n o w a y certain) there is n o reason w h y h e s h o u l d n o t also h a v e t h e h e a v e n l y R e d Sea in m i n d w h e n describing t h e b a c k g r o u n d of G o d ' s t h r o n e . I t appears, in f a c t , t h a t h e has.
The most obvious
explanation
of t h e " s e a of glass like c r y s t a l " of 4,6 is t o c o n s i d e r it t h e s a m e as t h e " s e a of glass mingled w i t h f i r e " of
15,2.
A n d this latter, as w e
j u s t seen, is p r o b a b l y t h e h e a v e n l y R e d Sea.
have
I n a b o o k describing t h e
v i c t o r y of t h e L o r d and his Messiah s u c h a b a c k g r o u n d w o u l d suit as a fitting
setting for t h e t h r o n e of G o d a n d of t h e L a m b in 4,6.
T h i s v i e w w o u l d g o v e r y well w i t h t h e Apocal3T3se itself a n d w o u l d b e v e r y m u c h in a c c o r d w i t h N T J u d a i s m w h i c h h e l d t h a t t h e
Israel-
ites were granted a vision of t h e S h e k i n a h at t h e crossing of t h e R e d Sea. T h i s belief is p r e s u p p o s e d , rather t h a n e x p l i c i t l y t a u g h t , in r a b b i n i c s o u r c e s , a fact t h a t in itself indicates it w a s a w i d e s p r e a d t r a d i t i o n .
An anonymous
saying in t h e Mekilta (Shirah 3,37a t o E x 15) (") r u n s : Pvven t h e w o m a n s l a v e s a w m o r e of t h e S h e k i n a h ( = Presence) of G o d at t h e R e d Sea t h a n t h e p r o p h e t Ezekiel w a s e v e r p e r m i t ted t o b e h o l d . A c c o r d i n g t o R . J o s e t h e Gahlaean ( T 2 , c. 110 A . D.) {*^) e v e n t h e b a b e s beheld t h e S h e k i n a h at t h e R e d Sea, seeing w h i c h t h e y sang t h e s o n g of E x 15 t o h i m (cf. E x 15,2).
T h o u g h n o explicit m e n t i o n of a vision
of t h e Shekinah at t h e R e d Sea is m a d e in t h e P T , t h e t e x t s g i v e n indicate t h a t it m u s t h a v e been a c o m m o n belief in N T t i m e s . have occasioned the P T to paraphrase E x
14,14 ( " t h e
above It may
L o r d will
fight
for y o u " ) and E x 15,3 ( " t h e L o r d is a m a n of w a r " ) as " t h e L o r d in t h e glory of his Shekinah w o r k s v i c t o r y for
you".
T h i s v i e w o n t h e b a c k g r o u n d of A p 4,6 a n d 15,2 m a y e x p l a i n certain other aspects of t h e vision.
R . A b i n ( A 4 , c. 340 A . D.) ("') m a k e s e x p l i c i t
m e n t i o n of t h e f o u r living creatures t h a t were p l a c e d b e n e a t h t h e t h r o n e of G o d w h e n t h e L o r d w a s revealed at t h e R e d Sea.
E a c h of t h e a n i m a l s ,
h e says, is t h e m o s t e x a l t e d in its class a n d t h e reason t h e y are p l a c e d b e n e a t h t h e t h r o n e is t o than t h e y ( c p . A p 4 ) .
(")
Cf. WmTER - WUNSCHE, Die Mekilta,
(«) The text is found (")
acknowledge that
Ex.
R.
23 to E x
there is o n e
more
exalted
I n A p 4 , 6 ; 15,2 w e read t h a t t h e sea w a s , as it
p.
122.
in Sotah 30b and elsewhere;
cf. S t r . - B . , I V , p.
15,1; in WtJNSCHE, Shemoth Rabba,
p p . 182 f.
175.
The Palestinian
204
were, " o f glass".
Targum
and the
A c c o r d i n g t o t h e Mekilta t o E x 14,16 {")
Apocalypse
o n e of t h e
t e n miracles w o r k e d f o r Israel at t h e R e d Sea w a s t h a t t h e sea b e c a m e c o n g e a l e d (cf. E x 15,8) a n d w a s m a d e like glass vessels. T h i s p o i n t h a s b u t an i n c i d e n t a l b e a r i n g o n t h e P T , h o w e v e r , and is i n t r o d u c e d h e r e m a i n l y as an i n t r o d u c t i o n t o other aspects of P T E x 15 w h o s e p a r a p h r a s e a p p e a r s t o b e v e r y c l o s e l y related t o certain t e x t s of t h e Apocalypse. 2. The victory and kingship of the Redeemer in the PT
(Ex
15,18)
and in the Apocalypse ( « ) : T h e v e r y f a c t t h a t t h e Seer sees G o d seated o n a t h r o n e in h e a v e n (4,2 ff.) s h o w s t h a t t h e D e i t y is presented t o h i m as a k i n g .
T h e c h a r a c t e r i s t i c feature of G o d c o m m e m o r a t e d b y t h e f o u r
E i v i n g Creatures is his eternal e x i s t e n c e .
T h e y sing:
" H o l y , h o l y , h o l y , is t h e E o r d G o d A l m i g h t y , w h o was and is a n d is t o c o m e ! " (4,8) ( « » ) . We
h a v e seen t h a t t h e t h r e e f o l d f o r m u l a is c l o s e l y paralleled in
T J I D t 3 2 , 3 9 : " I a m h e w h o is and w h o w a s and h e w h o will b e . . . "
The
t w e n t y - f o u r elders c h a n t t h e w o r k of c r e a t i o n w r o u g h t b y G o d , saying (4,11): " W o r t h y art t h o u , o u r L o r d a n d G o d , t o receive glory and honour and power, for t h o u d i d s t c r e a t e all t h i n g s , and b y t h y will t h e y existed a n d w e r e c r e a t e d " .
n
Cf. WiN-TER - W U N S C H E , p. 9 1 6 . On the theme of the King.ship of Yahweh in the O. T. cf. the works on
biblical theology
and see K .
Alten
VTS
Testament, (45a)
now
D.
H.
BERNHARDT,
Das
Problem
des Kdnigsideals
im
8 (1961), Leiden; with exhaustive bibliography.
Por the history of the Trisagion in Judaism and early Christianity cf. FLUSSER,
Otto Michel),
"Sanktus
Leiden
und
Gloria"
1963, pp. 129-52
and
pp. 56-66 and the literature there noted.
in Abraham P.
unser
Vater
PRIGENT, Apocalypse
(Festschrift et
Liturgie,
In pre-Christian Judaism the original
connection of the Trisagion (Qedushah) with the seraphim (Is 6,2 f.) was lost sight of, or rather, the Seraphim were confused with the Cherubim or with the angels around the divine throne (cf. 2 Enoch 2 1 , 1 ; P R E 4; 1 p:noch 39,12).
In the last
mentioned text it is the ministering angels ("those who sleep n o t " ) that sing it. T h e same is true of T g Is 6,2 f.
" H o l y ministers
(stood) on high before
him. . .
and they (were) crying out one to another and saying: ' H o l y in the heavens on high, the house of his Shekinah; holy on the earth, the work of his might; holy forever and ever (is) the Lord God of hosts. his G l o r y ' " .
Oxford 1949, p. 2 0 ) . D . Fi.ussER, o. c, with Lk
T h e whole earth is full of the splendour of
(For English translation see J. V. STENNING, The Targum of
2,14.
pp. 146 f.,
Isaiah,
compares this text of Tg Is
PT
Ex
15 and Some
Aspects
of the Liturgy
of the Apocalypse
205
If w e seek a parallel for this in t h e P T t h e nearest o n e is t h a t w h i c h T J I prefixes t o his p a r a p h r a s e of t h e d i v i n e N a m e ( " I A m h e w h o is a n d w h o will b e " ) in E x 3,14, i.e. " H e w h o s p o k e a n d t h e w o r l d w a s , who
spoke
and
all things w e r e " .
T J I I and N,
on the contrary, take
t h e divine n a m e of t h e s a m e t e x t t o refer t o G o d ' s p a s t a n d f u t u r e
activity,
rendering a s : " H e w h o said t o t h e w o r l d f r o m t h e b e g i n n i n g , Bel, w a s ; and is y e t t o s a y t o it, Bel,
a n d it
a n d it will b e " ( " ) .
In t h e scene i m m e d i a t e l y f o l l o w i n g t h a t of A p c h 4, t h e " E a m b s t a n d ing, as t h o u g h it h a d b e e n s l a i n " , is i n t r o d u c e d ( A p 5,6).
"He
{^K&ev) a n d t o o k t h e scroll f r o m t h e right h a n d of h i m w h o w a s
came seated
o n t h e t h r o n e " (5,7), after w h i c h t h e f o u r living creatures a n d t h e t w e n t y four elders sing a n e w s o n g s a y i n g : " W o r t h y art t h o u t o t a k e t h e scroll a n d t o o p e n its seals, for t h o u w a s t slain a n d b y t h y b l o o d didst r a n s o m m e n for G o d f r o m e v e r y t r i b e a n d t o n g u e a n d p e o p l e a n d n a t i o n , a n d hast m a d e t h e m a k i n g d o m a n d priests t o o u r G o d , and t h e y shall reign o n e a r t h "
(5,9-11).
T h e n e w k i n g d o m c o n s t i t u t e d b y t h e E a m b implies t h a t Christ is here c o n c e i v e d of as K i n g .
I n t h e remaining p o r t i o n of t h e A p o c a l y p s e
Christ is associated w i t h G o d seated o n t h e throiie.
I n 5,13 b o t h
God
and t h e E a m b receive t h e f o l l o w i n g a c c l a m a t i o n : "To
h i m w h o sits u p o n t h e t h r o n e a n d t o t h e E a m b b e
blessing a n d h o n o u r a n d g l o r y a n d m i g h t f o r e v e r a n d
ever!"
T h e s a m e w o r d s are addressed b y t h e p r o c e s s i o n of t h e i n n u m e r a b l e m u l t i t u d e of r e d e e m e d , t o G o d a n d t o Christ: " S a l v a t i o n b e l o n g s t o o u r G o d w h o sits u p o n t h e
throne
and t o t h e E a m b ! " ( 7 , 1 0 ) ; rj amrrjQia ru> {few rj[jLmv xm xa-&r]fievm em xm ^govm xal xm aqvim. A n d w h e n Satan is cast o u t of h e a v e n after t h e w a r w i t h Michael a l o u d v o i c e is heard in h e a v e n s a y i n g : " N o w t h e s a l v a t i o n a n d t h e p o w e r a n d t h e k i n g d o m of o u r G o d and t h e a u t h o r i t y of his Christ h a v e c o m e . . . " W e m a y j u s t l y c o n c l u d e f r o m this t h a t in 5,7 ff. for us t h e E n t h r o n e m e n t of t h e E a m b .
(«) See above pp. 106 ff.
(12,10).
J o h n has d e s c r i b e d
T h i s is precisely h o w
D.
W.
The Palestinian
206
HADOEN
u n d e r s t a n d s 5,7.
Having
noted
Targum
and the
Apocalypse
h o w t h e lyamb is presented
s t a n d i n g , he c o n t i n u e s { " ) : I n dieser Bild k o m m t
n u n B e w e g u n g . D a s L,amm erhebt
sich, n a h t sich G o t t u n d e m p f a n g t aus seiner H a n d das ''Hk&ev steht n a c h d r i i c k h c h u n d a b s i c h t h c h d a .
Buch.
E s driickt die
Thronbesteigung des Gekreuzigten aus, seine E r h o h u n g zur H i m m h s c h e n H e r r h c h k e i t , das avelrjuqy&ri ev do^r] I Tni 3,16, so dass der W e c h s e l Velleitat ist.
des T e m p u s ,
von
Aor zum
Perf.
eUr]
E s ist m i t d e m Perf. der E m p f a n g zur bleibenden
Besitz ausgesprochen. Jedenfalls lag es d e m J o h daran zu b e t o n e n , dass das L a m m
das B u c h t a t s a c h h c h e in seine
Hand
g e n o m m e n h a t u n d dass die n u n f o l g e n d e Geschichte unter seine k o n i g l i c h e n R e g i e r u n g steht. T h e b a c k g r o u n d of all these passages, w i t h t h e e x c e p t i o n of 12,10, is t h e s a m e , v i z . b e f o r e t h e t h r o n e w h i c h is p l a c e d o n t h e sea of glass. A n d this, as w e h a v e seen, is p o s s i b l y , if n o t p r o b a b l y , the c o u n t e r p a r t of t h e R e d Sea of t h e E x o d u s .
heavenly
W e n o w t u r n t o consider a
parallel t o t h i s p r o c l a m a t i o n of G o d a n d t h e L a m b as R e d e e m e r s . t e x t is f o u n d in P T E x
The
15,18.
T h e H T t e x t p a r a p h r a s e d in t h e P T h a s : L o r d shall reign f o r e v e r a n d e v e r " .
i n nbvb "pa^
niH' —
"The
T h e P T is e x t a n t in a n u m b e r of
different renderings, t h e m u l t i p l i c i t y of M S S being e x p l a i n e d b y t h e f a c t t h a t this t e x t w a s u s e d in t h e P a s s o v e r L i t u r g y d o w n t h r o u g h t h e ages. The
oldest t e x t e x t a n t is t h a t
BAARS (").
of
t h e Cairo
Geniza, p u b l i s h e d b y
W.
I t is u n f o r t u n a t e t h a t n o i n d i c a t i o n of t h e age of t h e M S ,
o r t h e relation it bears t o P T t e x t s a l r e a d y p u b l i s h e d , a c c o m p a n i e s the article of W . B A A R S .
T h e t e x t of his M S t o E x 15,18 is s o m e w h a t frag-
m e n t a r y , reading as f o l l o w s :
TINT ^Qbvb N>n n n / / / / / / N b ^ r ?
«mD'?» N'H
'•^lllll/lllinH^s)
T h e e x t a n t p a r t of t h e t e x t , a n d t h e v a c a n t spaces, indicate t h a t t h e rendering is p r a c t i c a l l y identical w i t h t h e translation p r o p e r of Paris 110 t o 15,18 w h i c h is as f o l l o w s ( " ) :
{")
Die Offenbarung des Johannes
(Theol.
H a n d k . zum
1928, p. 7 8 ; see also Y . M . - J . CONGAR, Le mystere du Temple, (")
"A
Targum on E x o d . X V
7-21
N T , X V I I I ) , Leipzig pp. 264 ff.
from the Cairo G e n i z a " ,
VT
11 (1961)
340-42. (*')
The text can be seen in M. GINSBURGER, Das Fragmententhargum,
p. 37.
PT
Ex
15 and Some
Aspects
of the Liturgy
n'ma'^O N i n ' m ' D N ! Na'^rm p n NO'^Pn . Kin
n''?n
of the Apocalypse
207
T h e L o r d ' s is t h e k i n g s h i p in this w o r l d , a n d in t h e w o r l d t o c o m e , of h i m i t is.
T h i s rendering s c a r c e l y g o e s b e y o n d t h e M T a n d m a y b e o m i t t e d f r o m consideration here.
W e h a v e a m o r e p a r a p h r a s t i c rendering in N a n d
in t h e P a r m a M S , D E R O S S I ( 3 1 3 2 ) texts.
{^'>),
w h i c h present p r a c t i c a l l y i d e n t i c a l
W e render N here a n d g i v e t h e A r a m a i c t e x t s of N a n d t h e P a r m a
M S in t h e notes('^) — (italics d e n o t e t h e b i b l i c a l t e x t ; b o l d t y p e N T p a r a l l e l s ) : T h e children of Israel s a y : " H o w the crown of k i n g s h i p b e c o m e s thee, O L o r d !
W h e n t h y children s a w t h e signs of
t h y w o n d e r f u l d e e d s in t h e sea a n d t h e m a n i f e s t a t i o n of t h y divine p o w e r b e t w e e n t h e w a v e s , in t h a t h o u r t h e y o p e n e d their m o u t h s t o g e t h e r a n d s a i d : The Lord's is the kingship f r o m b e f o r e the w o r l d a n d for ever and ever". T h i s t e x t celebrates t h e eternal kingship of G o d , a m a n i f e s t a t i o n of w h i c h t h e y s a w in his v i c t o r y a t t h e R e d Sea.
T h e t e x t of N a n d of t h e
P a r m a M S seems t o b e a n a b b r e v i a t i o n of t h e p a r a p h r a s e w h i c h w e find in T J I a n d T J I I {^^), P o l y g l o t s , w h i c h w e are n o w t o c o n s i d e r .
TJI
renders o u r verse as f o l l o w s ( " ) — (italics e t c . as b e f o r e ) : no
«nmD
»QV pan I D
n n N'D»2
n» "^Nir*
w h e n the people
of
the house
Israel s a w t h e signs a n d t h e w o n d e r s
ZDMG
(60) "Aramaische Introduktionen zum Thargumvortrag an Festtagen", 54 (1900)
of
1 1 3 - 2 4 ; for our text cf. p. 1 2 3 ; see also id.
MGWJ
rahlection am 7 . Pesach- und 1. Schabboth T a g e " , 2 0 6 , esp. p p . 1 9 4 f. for a text of P T E x
" D i e Thargumim zur T h o 39 [1894)
97-105; 193-
1 5 , 1 8 identical with that of Paris 1 1 0 .
(") K0»3 inrne 'D'J ^33 [ion -a ,\ «ni3'?D h''h: -[h sin n«< na hvnvi ^Ja fnoK •]'70» Oi .«'D'J3> ahv "lyi xohv Dip \a Kma'jfi «irt ,ST f n o « i snna [in'oiB innc «rytp s r i n a s'"?^: 'i'S «mi3ji
in pan is 'n Knia'sai h^hs "jh Kin nohvb nmsbo « » n ' m piaxi tnn pnbis
hvnv »33 pne«
Kon n ' m r n e
'«> na
n''jni pnn
pnaic pnnc snstp n s s"*?"?: 'J'n -jmnji
:6l
(3132)
. pa'js
lahyh
('") Their texts " H o w the crown of kingship becomes thee, O L o r d ! " a context like that of T J I and T J I I ,
Polyglots,
»irT
suits
where the Israelites place the
crown of majesty on the head of their Redeemer; for the longer and shorter form of P T paraphrases see above p. 1 4 4 . (53) London M S f. 7 5 0 .
A Latin version m a y be seen in W A L T O N ; an English
one, not quite exact in places, m a y be foimd in J. W . ETHERIDGE, p. 4 9 5 .
The Palestinian
208
Apocalypse
w h i c h t h e H o l y o n e ( m a y his N a m e
n>ar NiT « m p pn"? narn
b e praised!)
bV na^a
m
Targum and the
d i d a t t h e R e d Sea
n'T m o a i
a n d t h e m i g h t of his h a n d b e t w e e n
p i a s i p'3J? S"'?'73
t h e w a v e s , t h e y a n s w e r e d a n d said o n e
p ' : fD'N P>'?'N'? P'^'N
t o t h e o t h e r : " C o m e ! Let us place
i m
^'"JD
Kin n ' ' 7 m . . . f p 1 " i e
of our R e d e e m e r . . . F o r his is the
"l^a «ini Kms'^a
«a'7r^
the crown of m a j e s t y on the head
crown
since h e is t h e
p i n Na'jpn pD'?a
K i n g o f k i n g s in this w o r l d ; a n d
«ni3'7a N\n n>'?ni
his is t h e k i n g d o m in t h e w o r l d t o
«'im K>n n''?ni • >n«n • pa'?r T J I I , Polyglots, f o l l o w s {^*) —
o f Kingship
come.
"illbvb
A n d his it is a n d shall b e
for ever and ever.
has practically
the same
text
as T J I .
I t is as
(italics e t c . as a b o v e ) :
W h e n t h e h o u s e of Israel s a w t h e signs a n d marvels (pK'7S) w h i c h t h e H o l y O n e , Blessed b e h e , d i d f o r t h e m a t t h e R e d Sea — m a y his N a m e b e blessed f o r ever a n d ever — , t h e y g a v e g l o r y , praise
and exaltation
pnn'jN*?).
to
their
G o d (laaill Knnnt!^ini I p ' 13n'
T h e children of Israel said o n e t o t h e o t h e r : " C o m e !
let u s p l a c e a c r o w n o n t h e h e a d of o u r R e d e e m e r ( N p l l C ) . . . A n d he is King
of k i n g s in t h i s w o r l d , a n d y e t his is t h e c r o w n
of k i n g s h i p in t h e w o r l d t o c o m e . and
A n d his it shall b e for ever
ever".
I n this b e a u t i f u l p a r a p h r a s e
of T J I a n d T J I I , P o l y g l o t s , w e find
G o d p r o c l a i m e d K i n g of Israel a t t h e R e d Sea b e c a u s e h e is her R e d e e m e r , in h a v i n g d e l i v e r e d her f r o m E g y p t .
T h e parallel in t h o u g h t a n d term
w i t h t h e A p o c a l y p s e t e x t s w h i c h w e h a v e c i t e d a b o v e is v e r y close.
In
t h e N T r e d e m p t i o n t h o s e s a v e d b y G o d a n d t h e E a m b p r o c l a i m rj acorrjQia ra> •&e(p rj/icov rq> xa&rjf/.evrp em ra> -^QOVCO xai rq> agviU). I n v i e w of t h e liturgical n a t u r e of t h e w o r k a n d its relation w i t h J e w i s h l i t u r g y as seen in t h e P T , i t is b e t t e r t o see t h e origin of these e x pressions in J u d a i s m rather t h a n
in Hellenistic religion, t h o u g h
m a y h a v e i n t e n d e d t h e m against t h e imperial c u l t ( " ) .
John
T h e Seer's p r i m a r y
(54) poj- Latin and English renderings see WALTON and ETHERIDGE, pp. 4 9 5 f. (55) W . BoussET, o. c, p. 2 8 4 afBrms, against D E I S S M A N N (Bibelstudien, 2 8 5 ) , that there is no need to have recourse to Greek cultus for an explanation
PT
Ex
15 and Some
Aspects
of the Liturgy
p u r p o s e in t h e passages in q u e s t i o n
of the Apocalypse
is
to show
the
d u e t o G o d a n d t o t h e L a m b for t h e N e w a c t of
209
praises t h a t
are
R e d e m p t i o n , a n d in
s h o w i n g this h e appears t o h a v e g o n e b e y o n d t h e O T t e x t t o t h e m a n n e r in w h i c h this was v i e w e d in t h e h t u r g i c a l p a r a p h r a s e as w e find it still i n t h e P T , p a r t i c u l a r l y in T J I a n d T J I I , P o l y g l o t s . 3. The Song of Moses 14,3;
and the New
Song of the Apocalypse
[5,9-13;
15,3 f.) ( 5 « ) : I n A p 15,2-4 J o h n tells us t h a t h e s a w a n i n n u m e r a b l e
m u l t i t u d e of t h o s e w h o h a d c o n q u e r e d t h e b e a s t a n d its i m a g e , s t a n d i n g b e f o r e t h e sea of glass m i n g l e d w i t h fire.
T h e s e sang t h e s o n g of M o s e s ,
t h e servant of G o d , a n d t h e song of t h e L a m b .
W e h a v e seen h o w t h e
reference t o this song as t h a t of M o s e s , t h e s e r v a n t of t h e L o r d , s h o w s t h a t t h e sea of glass refers t o t h e R e d Sea a n d Israel's v i c t o r y o v e r E g y p t . I n 5,9 f. t h e f o u r living creatures a n d t h e t w e n t y - f o u r elders sing a s o n g " t o t h e L a m b o n behalf of t h o s e h e has r e d e e m e d b y his
"new blood.
T h e b a c k g r o u n d in this case is t h e divine t h r o n e b e f o r e t h e sea, as it w e r e of glass, w h i c h again m a y refer t o t h e R e d Sea, o r rather t o its h e a v e n l y double.
In
14,3
the
n e w s o n g is
sung
before the L a m b b y
thousand " w h o had been redeemed from earth".
the
This time the
144 back-
g r o u n d is b e f o r e t h e L a m b w h o is s t a n d i n g o n M o u n t Sion. W e n a t u r a l l y seek t o find w h e t h e r this " n e w s o n g " of t h e A p o c a l y p s e is a Christianization of s o m e J e w i s h t r a d i t i o n .
S u c h is t h e case.
behef t h a t Israel w o u l d sing a n e w s o n g , similar t o t h a t Messianic times is an o l d o n e in Israel.
of
The
M o s e s , in
W e find m e n t i o n of it a l r e a d y
in t h e Mekilta (Hashirah 1 t o E x 15,1) (") w h i c h e n u m e r a t e s t e n s o n g s f r o m Israel's h i s t o r y .
T h e first w a s t h a t sung in E g j q ) t b e f o r e t h e d e l i v e r -
ance (proof t e x t . Is 3 0 , 2 9 ) ; t h e s e c o n d w a s t h e s o n g sung at t h e R e d Sea ( E x 15,1 ff.).
On amrrjQia of A p 7 , 1 0 he says:
of A p 7 , 9 .
" aurrjota ist Hebraismus" and refers
to Ps 3 , 9 ; cf. likewise R . H . CHARLES, I, p. 2 1 1 . (5«) the Jews,
Cf. vStr.-B., I l l , Vol. I l l ,
pp. 8 0 1 f. on
Philadelphia
Ap
5 , 9 ; h.
GINZBERG,
The
Legends
1 9 1 1 , pp. 3 1 - . 3 6 and the corresponding
of
notes in
Vol. V I , Philadelphia 1 9 2 8 , esp. p. 3 1 f.; T . P. TORRANCE, "Liturgie et A p o c a l y p s e " , p. 3 4 ; H . A.
WILDBERGER,
SCIU.ATTER,
1912,
pp. 6 2 f.
Das (=
Alte Beitr.
"Die
Volkerwallfahrt
Testament z.
Ford,
in
zum
christ.
Theol.
vol. X V I ,
COMBLIN, " L a liturgie de la Nouvelle Jerusalem" 29
Cf.
W I N T E R - W U N S C H E , Die
Mekilta,
VT
7
(1957)
Apocalypse,
p. 1 1 2 .
62-81;
Giitersloh
n. 6 , pp. 5 9 4 f.);
(.Ipoc, X X I , 1 - X X I I , 5 ) " ,
(1953) 5 - 4 0 . (")
u
Zion",
der johanneischen
J.
ETL
The Palestinian
210
Targum
and the
Apocalypse
T h e t e n t h o n e will b e in t h e future, as it is s a i d : Sing to the Lord a new song, his praise from the end of the earth (Is 4 2 , 1 0 ) ; a g a i n : Say,
the Lord has redeemed his servant Jacob
(Is 4 8 , 2 0 ) .
Seeing t h a t it w a s a c o n s t a n t belief in Israel t h a t t h e Messiah w o u l d c o m e at t h e P a s s o v e r N i g h t ('*), this " n e w s o n g " w a s n a t u r a l l y c o n n e c t e d in J e w i s h t r a d i t i o n w i t h this feast. Ex
15,18, t h e
song
the
children
According
of
to TJII,
Paris 110, t o
Israel will sing in Messianic t i m e s
will b e t h e a c c l a m a t i o n of t h e eternal k i n g s h i p of t h e E o r d . to E x
Paris
110
15,18 i n t r o d u c e s t h e m i d r a s h o n t h e F o u r N i g h t s w h i c h all other
P T t e x t s insert at E x 12,42.
T h i s h y m n o n t h e F o u r N i g h t s of Passover
has b e e n s t u d i e d in detail in R . a n d n e e d n o t d e t a i n u s here.
L E DifeAUT's m o n o g r a p h La nuit pascale, I t r e c o u n t s e v e n t s t h a t t o o k p l a c e or will
t a k e p l a c e at t h e N i g h t of P a s s o v e r .
T h e First N i g h t was t h a t of c r e a t i o n ;
t h e S e c o n d w h e n G o d w a s revealed t o A b r a h a m t o a n n o u n c e t h a t Isaac would be born. from Egypt.
T h e T h i r d w a s t h a t of t h e P a s s o v e r , b e f o r e , t h e E x o d u s
Of t h e F o u r t h N i g h t Paris 110 s a y s : T h e F o u r t h N i g h t w h e n t h e w o r l d will h a v e c o m p l e t e d its
appointed time to be redeemed ("). broken; the works
T h e b a r s of iron shall b e
of w i c k e d n e s s m a d e an e n d of.
Moses will
c o m e f o r t h f r o m t h e desert and K i n g Messiah will c o m e f r o m R o m e («").
(58)
T h e o n e will lead at t h e head of t h e
Aegyptii temporis, quando pascha celebratum
On this belief in Judaism cf. R . (69)
(")
Cf. vSt. JEROME (PL,, 2 6 , 1 8 4 ) : " T r a d i t i o Judaeorum est Christum media
nocte venturum in similitudinem est".
forth
flock
La nuit pascale,
L E DICAUT,
pp. 2 8 7 ff.
wT-g prefer to render SpiEcb of this text as " t o be redeemed", as VER.MES,
P. GREIVOT - J. PlERRON do.
T h e word can also be understood as " t o be dissolv-
ed".
M . GASTER,
This is how W A L T O N ,
R . BLOCK
and R . L E D S A U T take it.
T h e context, that speaks of " r e d e m p t i o n " , is a strong argument for seeing spiCC"? of this text to refer to the same. o.
c,
p. 2 6 6 , n.
For a discussion of the point see R . L E DiJAUT,
1.
(60) 'fhe mention of " R o m e "
( K o n o ) creates a difficulty
for the early dating
of the passage; for a discussion of the point see R. L E D U A U T , ibid., pp. 3 5 9 - 6 9 . It is possible that the original reading was KOllOO, " f r o m on h i g h " , and that the present reading NOIID, " f r o m
R o m e " , is due to later scribes.
that NCllD is t o be translated " f r o m (61) fsjj, ip,^have
Thus all P T texts apart from T J I
i r n a , " a t the head of
It is also possible
on h i g h " .
a cloud".
"To
and T J I I , Polyglot, which
be l e d "
mean both) at the head of a c l o u d " makes poor sense. argument that " a t the head of the flock" (XJ» B " i ; )
or " t o l e a d " (nsiD can This is an
additional
is the original reading.
The
paraphrase m a y be influenced b y D t 3 3 , 2 1 which says that God " c a m e to the heads
PT
Ex
15 and Some Aspects
of the Liturgy
of the Apocalypse
211
a n d t h e other will lead at t h e h e a d of t h e flock, a n d t h e M e m r a of t h e L o r d will a c c o m p a n y {^^) b e t w e e n t h e m b o t h a n d t h e y shall b o t h p r o c e e d t o g e t h e r .
A n d t h e children of Israel
will
sing: The Lord's is the kingship in this world and in the world to come, of him it is. T h e r e is here n o explicit m e n t i o n of a n e w s o n g sung b y t h e Israelites. T h e p u r p o s e of t h e Paris MvS in placing this m i d r a s h at E x 1 5 , 1 8 rather t h a n at 1 2 , 4 2 is, h o w e v e r , m o s t p r o b a b l y c o n n e c t e d w i t h t h e belief t h a t , as at t h e R e d Sea s o in Messianic t i m e s , of w h i c h t h e m i d r a s h s p e a k s , will a n e w song b e sung b y t h e sons of Israel.
A n d f o r o u r M S this s o n g is
n o other t h a n t h e p r o c l a m a t i o n of t h e kingship of G o d , w h o s e k i n g d o m has been i n t r o d u c e d b y t h e Messiah, w h e n " t h e b a r s of iron are b r o k e n a n d t h e w o r k s of w i c k e d n e s s m a d e an end o f " . I n A p 5 , 9 f. a n d 1 5 , 3 f. t h e c o n t e n t s of t h e " n e w s o n g " a n d of " t h e song of Moses a n d t h e s o n g of t h e L a m b " p r o c l a i m t h e s a m e t r u t h s ; t h e l a m b has ransomed ( " ) m e n f o r G o d a n d m a d e of t h e m a k i n g d o m a n d priests for h i m ( 5 , 9 f.) («*); his j u d g e m e n t s h a v e b e e n r e v e a l e d
(15,4).
In t h e T g t o Canticles ( 1 , 1 ) w e read of t e n s o n g s sung b y Israel. list differs s o m e w h a t f r o m t h a t of t h e Mekilta.
is t h e same, being t h a t y e t t o b e sung at t h e final r e d e m p t i o n . of t h e T g t o Canticles is n o w available
The
T h e final s o n g , h o w e v e r , The text
in t w o p r i n t e d editions, t h a t
of W A L T O N and in another o n e p u b l i s h e d b y M E L A M E D (•«).
T h e variants
of the people" ( H T : C'tV 'rNlS). O and T J I render: " A s h e (Moses) came in and went out at the head of the people («CV tS'na) in this world, so shall he come in and go out at the head of the people in the world t o c o m e " . On the entire question see R. L K DfutJT, o. c , pp. 2 6 6 - 7 0 . (62) Aramaic text pnj'S n s i D ; we prefer to render this phrase as " t o accompany" rather than as " t o lead between", which is the ad litteram version generally followed. T o begin with, " t o lead between" makes bad sense. Then we find the same Aramaic expression is used to render n» "^n, " t o walk w i t h " , in N D t 20,4 and to translate l ^ n r n , " t o accompany", in N L v 26,12 and D t 2 3 , 1 5 . (63) 'AyoQd!^eLv. T h e word is not to be understood in the Greek forensic sense of buying after the payment of money, or in the reUgious sense of a fictitious purchase by some god. A s with other N T terms, this one is to be understood through OT usage; cf. S . LYONNET, De peccato et redemptione II, pp. 49-66. Cf. infra pp. 202 ff. (65) R . H . MELAMED, The Targum to Canticles, Philadelphia 1921. T h e Tg to Canticles, as it now stands, is demonstrably a recent (post-talmudic) composition. This, of course, is no argument that it does not enshrine early and preChristian traditions. The early parallels to the present text indicate that the passage cited is one such. I t is possible, though in no wise subject t o proof.
The Palestinian
212
Targum
and the
Apocalypse
t o 1,1 a r e of n o i m p o r t a n c e f o r o u r s u b j e c t a n d w e g i v e fiere t h a t p r i n t e d in the L o n d o n
la'a"?
Polyglot.
pTnj?
Italics
^rrwv
flpen
«mnr
Km*?: '23
Nm'73a
piom m'
denote
bV t!?1Dai
n'fia p i a m
the
biblical
text
of
Is
30,29:
T h e t e n t h s o n g is t o b e said b y t h e children of t h e c a p t i v i t y w h a t time t h e y c o m e f o r t h f r o m captivity, for t h u s i t is w r i t t e n a n d e x p l a i n e d
n'Pr'
Isaiah the p r o p h e t w h o wrote
by
thus
(cf. I s 3 0 , 2 9 ) : K n n ^ \^:b N H ' pnn n i ' C ^ N3n mt>npn« bb'Z KnOST
This song shall be for you a j o y as the night {when) the Feast Passover
p'7t«T S a P T «3''7 n n m " ia?
'j'as
mp
nNrnriN'?
Kntt>3 Kia? rbu
"jya*?
.
NB'pn
"
mp
sanctified,
of
and the
joy of heart, as the people going t o p r e s e n t itself b e f o r e t h e
Lord
thrice
instru-
^'733 ^p1
" T NIIES'?
is
yearly
with
musical
m e n t s a n d t h e s o u n d of l y r e t o g o in to the mountain of the Lord
n'^e'?!
a w i a d o r e b e f o r e the Mighty
One of
Israel. This to
the
paraphrase Prophets (").
of
Is
It
30,29
probably
is
not
taken
represents
from
the
Tg
Jonathan
Palestinian
that our present T g t o Canticles is a rewriting of an earlier work.
Tg
to
W h e n Tgs to
the Megilloth or the Hagiographa first came to be composed we cannot say.
These
books were scarcely in use in the synagogue liturgy in Mishnaic times (cf. M. Shabbat 16,1 etc.; G . P . MOORE, Judaism
I, p. 314 and n. 1 to page) as it was
forbidden to read them privately on the .Sabbath (at least before the Minhah), the reason being that this reading might keep people away from the schools. were probably expounded in the schools in the afternoon.
They
Some passages of
them certainly were (cf. M o o R E , ibid., p. 315) and the Targums m a y be connected with such rabbinic exposition.
Canticles itself lent itself to a Messianic interpre-
tation and the paschal interpretation of T g Canticles m a y well be very old and even pre-Christian. W e do not really know when Canticles was first used in the Jewish paschal
Liturgy.
A . RonERT
{Le Cantique
des Cantiques,
1963, p. 4 3 , recalled
b y P . GRELOT in i^iJ 71 [1964] 267) says the fact is not attested before the 5th cent. A . D .
This in no w a y means the Book had not received a paschal inter-
pretation earlier. (««) This renders the H T faithfully apart from paraphrasing " t h e sound of the
flute"
as " a song of thanksgiving and p i p e " .
J. P . STENNING,
The Targum
of Isaiah,
p. 132.
See an English translation in
PT
Ex 13 and Some
Isaiah ( " ) .
Aspects
of the Liturgy
I n spirit t h e r e n d e r i n g
original w h i c h s p e a k s
of
of the Apocalypse
213
T g C a n t i c l e s 1,1 is q u i t e t r u e t o
of his p e o p l e ' s l i b e r a t i o n f r o m A s s y r i a ,
a
the
liberation
w h i c h w o u l d g i v e j o y as t h a t of s o m e g r e a t f e a s t — t h e P a s s o v e r
accord-
ing t o m o s t c o m m e n t a t o r s .
T h e T a r g u m i s t refers t h i s b i b l i c a l t e x t t o
the
future
hands
the
redemption
clans of
at
Israel f r o m
the
of
the
Messiah,
In the paraphrase
of
Tg
Cant
1,1
the redeemed
marching t o Jerusalem singing the n e w song t o that in 4 Esdras
13,35 ff.,
Man.
R . KABISCH'S (")
According
who
would
lead
captivity.
to
are r e p r e s e n t e d
as
T h e i d e a is v e r y similar
which speaks
of t h e v i s i o n
view
of
of
the Son
of
chapter
is
the b o o k , this
On the Palestinian T g to the Prophets see W . BACKER, " T a r g u m " , in JE
12 (1907) 6 1 .
PVagments of this T g have recently been published
D f E Z MACKO in EstBib 198-205.
15 (1956) 2 8 7 - 9 5 ; Sefarad
16 (1956)
1 f.;
Bib
by A.
3 9 (1958)
Portions of the Palestinian Targum to Isaiah are found in some M S S Prophetae
and have been printed b y P. D E L A G A R D E , J. P\ STEXNIXG, 0. c, p p . 2 2 4 - 2 8 .
chaldaice,
Leipzig 1872;
W e m a y add t o these the Aramaic
versions
of Is 5 1 , 6 and 6 5 , 1 5 cited in P T D t 3 2 , 1 ; T g Jer 17,5.7 cited in P T G n 4 0 , 2 3 , which also probably represent the P T t o the Prophets as they differ from T g Jonathan. («") J. COMBUN
( " L a liturgie de la Nouvelle
ETL
Jerusalem",
2 9 [1953]
5-40) shows the liturgy of A p 2 1 , 1 - 2 2 , 5 is depicted as that of the great pilgrimages to Jerusalem.
H e writes: Les actions liturgiques de Apoc.
XXI,1-XXII,5,
conviennent a u x
fetes de pelerinage que les Juifs pieux celebraient trois fois par an a Jerusalem...
Ainsi se complete
done
le tableau
du peuple
nouveau
dans la Jerusalem nouvelle: pour le representer, Jean se sert de I'assemblee du peuple d'Israel reuni pour le pelerinage trisannuel . . . Les propheties messianiques les plus recentes concentrent de plus en plus les promesses sur Jerusalem.
Riles decrivent la gloire future d'Israel sous la forme
d'un pelerinage magnifique a la ville sainte et glorieuse. successives ont repandu
les Juifs
aux quatre
D e s diasporas
coins du monde.
Par
suite le pelerinage messianique indique en meme temps la reconstitution du peuple du Dieu.
Dans le prolongement des fetes de pelerinage, il
etait aise d'imaginer la transfiguration (a. c,
que Dieu
reservait
aux siens
p p . 23 f.).
For the prophecies see Mi 4 , 1 - 5 ; Bar 5,1-3, etc.. Is 2,1-4; 3 5 ; 4 3 , 1 8 - 2 1 , e t c . ; Jer 3 1 , 6 . .-Vp 2 1 , 1 - 2 2 , 5
actually describes the heavenly liturgy after the creation
of the new heavens and the new earth.
W h a t is said there; and the words of
S. CoMBLiN, can equally well apply t o a vision of the Redemption
b y which
Christ constituted the New Israel. (°9) Das vierte Buch Esra auf seine Quellen untersucht, Gottingen 1889. F o r a view of the position of KABISCH see J. B. Testament",
F^REY,
" Apocryphes de I'Ancien
DBS V o l . 1, p. 4 1 3 ; BENSI.Y-JAMES, The Fourth Book of Ezra
and Studies Vol. I l l , n. 2 ) , Cambridge 1895, p p . L x x x i x f.
(Texts
The Palestinian
214
Targum
and the
Apocalypse
of P o m p e i a n d a t e a n d was c o m p o s e d at Jerusalem, t h o u g h in its present f o r m it s h o w s traces of t h e editor w h o , a c c o r d i n g t o K A B I S C H , p u t our p r e s e n t w o r k t o g e t h e r c. 1 2 0 A . D .
T h e sources t h a t lie b e h i n d c h 1 3
m a y b e p r e s u m e d t o b e m u c h older t h a n t h e d a y s of P o m p e y .
The text
in q u e s t i o n speaks of t h e a p p e a r a n c e of a M a n (cf. 1 3 , 3 . 6 ) o n M o u n t SionC"). ( 3 5 ) I p s e a u t e m stabit super c a c u m e n m o n t i s Sion.
Sion
a u t e m ueniet et o s t e n d e t u r o m n i b u s p a r a t a et aedificata, sicut uidisti m o n t e m sculpi sine m a n i b u s . . . ( 3 9 ) E t q u o n i a m uidisti e u m c o l h g e n t e m a d se aliam m u l t i t u d i n e m pacificam, H a e c sunt decern t r i b u s , q u a e c a p t i u a e f a c t a e sunt d e terra sua in diebus l o s i a e regis, q u e m c a p t i u u m d u x i t Salmanassar r e x A s s y r i o r u m , et
transtulit
eos
trans
flumen,
et translati
sunt
in
terram
aliam.. . A p 1 4 , 1 - 5 m a y h a v e as b a c k g r o u n d , traditions s u c h as 4 E s d 1 3 , 3 5 . 3 9 a n d T g Cant 1 , 1 , w h e n it speaks of a h u n d r e d - a n d - f o r t y - f o u r
thousand
r e d e e m e d f r o m t h e earth singing a n e w s o n g b e f o r e t h e E a m b standing o n M o u n t Sion.
T h e sole difference b e t w e e n this and other passages of t h e
Apocal5q)se w h e n speaking of t h e n e w song is t h a t here it is sung before t h e E a m b o n M o u n t Sion, w h i l e elsewhere ( 4 , 1 1 ; 1 5 , 3 f.) t h e song is sung b e f o r e t h e t h r o n e p l a c e d o n t h e sea of glass in h e a v e n .
Commentators
j u s t l y n o t e (") t h a t t h o u g h t h e scene in 1 4 , 1 - 5 is p l a c e d before
Mount
S i o n t h e t e x t is e x a c t l y parallel t o A p 7 , 4 ff., where a h u n d r e d - a n d - f o r t y f o u r t h o u s a n d p e r f o r m a similar liturgical a c t i o n in h e a v e n .
T h e change
of s c e n e w o u l d t h e n b e o c c a s i o n e d b y t h e different Jewish traditions w i t h w h i c h t h e a u t h o r of t h e A p o c a l y p s e w a s w o r k i n g . T h e t e x t s of T J I I ,
Paris 1 1 0 , a n d T g
Cant 1 , 1 , paralleled
by
4
E s d 1 3 , 3 5 ff., i n d i c a t e t h a t t h e t h e m e of t h e n e w s o n g , a n d t h e various w a y s in w h i c h t h e a u t h o r uses t h e m o t i f , were p r e p a r e d already in the Jewish liturgy. 4 . Some of the divine acclamations in the heavenly liturgy of the Apocalypse and the PT ( " ) : T h e t e r m s of t h e f o r m u l a e in w h i c h G o d a n d t h e
('»)
For the text see ibid.,
(")
Cf.,
e. g.,
CHARIVES
1950), p. 6 1 , n. a; W . Bible, vol. (") pp.
II,
BoussET,
pp. 66 f. p.
4;
P.
5th ed.,
BOISMARD,
L'Apocalypse
1906, p. 3 8 0 ; M. RiST,
(BJ,
Paris
(Interpreter's
12), p. 4 6 8 .
Cf. FOERSTER, "axios",
TWNT
1 (1933) 3 7 8 - 8 0 ; S C H i , i E R , " a r f ( 5 " ,
ibid.,
1 6 3 - 6 5 ; J. KROLL, " D i e Hymnendichtung des friihen Christentums", Antike
2
PT
Ex
IS and Some
Aspects
of the Liturgy
of the Apocalypse
215
L a m b are w o r s h i p p e d are a n o t h e r p o i n t in w h i c h t h e h e a v e n l y l i t u r g y of t h e A p o c a l y p s e m a y b e usefully c o m p a r e d w i t h t h e P T , PT
Ex
15.
These
a c c l a m a t i o n s are c o m p o s e d
w h i c h are c o m b i n e d in v a r i o u s w a y s .
of
T h e s e are
twelve
especially
substantives
do^a, rifit], dvvafxig,
svXoyia, ioxog, e^ovaia, acorrjQia, nXovroq, sixaQiaria, XQdxoq, ao
N o small a m o u n t of a t t e n t i o n
has b e e n g i v e n t o these h y m n s of t h e A p o c a l y p s e in r e c e n t t i m e s ('*). I n general, t h e v i e w of D E I S S M A N N h a s n o t b e e n r e c e i v e d w i t h f a v o u r . T h e entire c h a r a c t e r of t h e A p o c a l y p s e i n v i t e s o n e t o see t h e s o u r c e of its t e r m i n o l o g y in t h e O T a n d J e w i s h l i t u r g y rather t h a n in H e l l e n i s t i c religion a n d civilization. I n t h e present s t u d y w e restrict ourselves t o t h e b e a r i n g of t h e P T o n these f o r m u l a e a n d t h e s u b s t a n t i v e s t h a t c o m p o s e t h e m .
This does
n o t m e a n t h a t t h e y are restricted t o this a l o n e ; t h e l a b o u r s of t h o s e w h o h a v e d e v o t e d t h e m s e l v e s t o a s t u d y of t h e p o i n t h a v e m a d e clear t h a t this is n o t s o .
T h e p r e s e n c e of t h e t e r m s in t h e J e w i s h l i t u r g y w i t h w h i c h
t h e A p o c a l y p s e appears t o b e i n t i m a t e l y c o n n e c t e d w a r r a n t s , h o w e v e r , t h e s u m m a r y s t u d y w e here - d e v o t e t o t h e p o i n t . A p 4,9 s a y s t h a t t h e f o u r living creatures g i v e
{dd)aovaiv) do^av
Ti/xrjv {xal evxaQiarlav) t o G o d , w h i c h t h e P e s h i t t a , w r i t t e n in A r a m a i c , r e n d e r s : («mn>l£> by\p^) ilar, t h o u g h n o t
quite
NipW
Kfimitrfl...
identical, parallel t o
f o u n d in Pss 2 8 ( 2 9 ) , 1 ; 9 5 ( 9 6 ) , 7 : iveyxars rw m
T 3 D mn''?; T g P s s :
-ip'N
» Dip
[pn3]
xal
Oriental A sim-
p3n>)-
dd)aovaiv do^av xal rifirjv is
XVQICO
bo^av xal ri/i-nv; H T O H
cf. P s 8,6.
plH;
T h e identical
phrase is f o u n d a n u m b e r of t i m e s in t h e P T . M o s e s t o l d t h e Israelites at t h e R e d S e a : Hnbib l O O m «n3t£>im Kip'
"Give
IDH,
glory and honour
a n d e x a l t a t i o n t o G o d " ( T J I , T J I I , N , E x 14,14 Paris 110 h a s t h e t e x t t o
(1926)
258-81;
KLAUSER,
"Akklamation"
in
Reallexikon
fiir
Antike
und
Chri-
stentum 1 (1950) 228, no, 10; h- M O W R Y , " R e v 4-5 and Early Christian Liturgical U s a g e " , JBL
71 (1952) 7 5 - 8 4 ;
Johannesapokalypse" Gottesdienststruktur
NT in
3
G.
DELUNG,
(1959)
107-37,
"Zum
(")
Licht von Osten, 2nd ed., Tiibingen
(")
East,
108 f.; TZ
der JohannesofEenbarung",
also the commentaries, e. g. S W E T E , p. 73 to A p the Ancient
gottesdienstlichen
esp. p p .
London
1911, p.
4,9;
1909,
16 (1960)
LOHMEYER, 275;
Stil
LAUCHI,!.
Eng.
der
"Eine
359-78.
See
p. 4 9 t o 4,9. tr.. Light
from
368.
See the works of L. M O W R Y , G . D E L W N G
in the bibliography in preceding
p.
S.
note.
and S. LAUCHLI referred
to
The Palestinian
216
E x 15,3).
Targum
and the
Apocalypse
I n t h e t e x t of T J I a n d T J I I ( P o l y g l o t s ) t o E x 15,18, w h i c h
w e h a v e a l r e a d y c i t e d , w e read t h a t t h e Israelites "gave glory and honour a n d e x a l t a t i o n " t o their G o d w h o h a d r e d e e m e d t h e m f r o m E g y p t and w h o m t h e y c o n s e q u e n t l y a c c l a i m e d as their R e d e e m e r . o c c u r s in N D t 3,32.
T h e s a m e phrase
I n n o n e of these t e x t s d o e s t h e H T influence t h e
p r e s e n c e of t h e expression.
It was most probably a co mmo n
liturgical
o n e a n d u s e d , p e r h a p s , in P a s s o v e r a n d E x o d u s c o n t e x t s ( " ) . M o s t of t h e o t h e r t e r m s u s e d b y t h e A p o c a l y p s e in t h e
heavenly
l i t u r g y h a v e e q u i v a l e n t s in t h e P T , p a r t i c u l a r l y in t h e paraphrase Ex
15.
The
Peshitta
n a t u r a l l y renders
Svvafiig (")
as HbTf. W e
to
may
c o m p a r e P T E x 1 5 , 6 : " H o w g l o r i o u s in p o w e r (N^TtD) is t h y right h a n d , O
Eord, that
destroys
(Pesh. K3t£>1P) a n d
Pharoah, the
xodrog (")
W e may compare P T E x
hater, t h e a d v e r s a r y ! "
(Pesh. SDimx)
are p r a c t i c a l l y
15,18 w h i c h s p e a k s of
which he showed b y destroying the Egyptians. s o is his might
(n»mi32)", P T
E x 15,3.
G o d ' s might
'/(T;J;W; (") identical.
(n'fmi2)
" A c c o r d i n g t o his N a m e
Paris 110 a d d s t h e following t o
this last t e x t as f o u n d in T J I , T J I I a n d N : n'SpID p , " s o is his strength". EwtriQia ( " ) found the
( P e s h i t t a : K3p"ne) is a t y p i c a l l y J e w i s h w o r d , t h o u g h also
in t h e I m p e r i a l religion.
term.
Confining
ourselves
The to
PT
PT
is replete w i t h t h e idea and
Ex
14 - 15 alone, w e m a y n o t e
h o w Moses t o l d a g r o u p of Israelites s t a n d i n g b y t h e R e d Sea t h a t t h e y w e r e a b o u t t o see t h e salvation ("T N l p l l S ) w h i c h G o d w o u l d w o r k t h e m ; P T E x 14,14; in Paris 110, E x 15,3. in P T E x
for
T h e L o r d is p r o c l a i m e d king
15,18 ( T J I , T J I I P o l y g l o t s ) b e c a u s e h e is Israel's
Redeemer.
T h e P T p a r a p h r a s e t o this s a m e verse dwells o n G o d ' s K i n g s h i p , as w e have already noted.
(")
The expression
occurs in the Mekilta
to E x
found in the P T , on the Israelites at the R e d Sea. Mishnah
(Pesah
1 0 , 5 ) in the description
praise God for the events of the Exodus. currences of it in early Jewish literature. as a glance of K U H N ' S Konkordanz present-day Jewish Cf.
(")
Cf. ibid.,
Cf. MiCHAEWS, Cf.
"kratos",
soteria,
in Hellenism
soter,
TWNT
ibid.
ibid., in
I t does occur, 2 (1935) vol.
3
TWNT,
in the O T
however,
texts in
the
306-08. (1938) 4 0 2 .
cf.
esp. p. 9 0 8 .
vol.
7,
fasc.
16
(FOHRER, 9 7 0 - 8 1 ) ;
in the N T (PoERSTER, 9 8 9 ff.).
term in M E W T O and among the Quartodecimans 291-298.
should
unable to find other oc-
vol. 3 , pp. 9 0 5 - 1 0 ;
sotSrios"
(POKRSTER, 9 6 7 - 7 0 ) ;
Judaism (POERSTER, 9 8 1 - 8 9 ) ; pp.
been
It is not attested in the Qumran
id. "ischys",
p. 3 0 6 f.;
(") 9 6 6 ff.;
I have
also
liturgy.
(")
"sozd,
of the manner in which Israel
will show.
GRUNDMANN, "dynamis".
('»)
1 4 , 1 3 in a midrash,
It is found likewise in the
(1964) in
late
P'or a study of the
L E DE;AUT, La nuit
pascale,
PT
Ex
15 and Some Aspects
of the Liturgy
of the Apocalypse
217
I t is p r o b a b l e , of c o u r s e , t h a t J o h n h a d t h e imperial c u l t in m i n d w h e n h e p e n n e d his descriptions of
the heavenly
liturgy.
The indica-
tions are, h o w e v e r , t h a t his l a n g u a g e is d u e t o t h e J e w i s h l i t u r g y a n d n o t t o t h a t of t h e imperial religion.
S t e e p e d , as h e w a s , in t h e religion of his
p e o p l e , h e g a v e expression t o t h e d o c t r i n e of final r e d e m p t i o n in t h e l a n g u a g e a n d i m a g e r y of ancient Israel.
T h i s i m a g e r y a n d l a n g u a g e of t h e
A p o c a l y p s e are e v i d e n t in m a n y P T t e x t s , a f a c t t h a t c a n b e s t b e e x p l a i n e d on the a s s u m p t i o n t h a t these J e w i s h t e x t s represent t h e religious b a c k g r o u n d w h i c h affected J o h n in his w o r k .
IV.
The Protevangelium
When
in the P T and A p 12,17 f. (»»)
G o d cursed t h e serpent w h o h a d m a d e A d a m
and E v e
sin
he said t o it (Gn 3 , 1 5 ) :
n'E^H
rW)itn
a) "l w i n p u t e n m i t y b e t w e e n y o u and the woman
nP*1f p31 "^Pl?
p31
b) b e t w e e n y o u r seed a n d her s e e d ;
tt'NI '[QWi Kin
c) H e (it?) shall c r u s h ( ? ) y o u r h e a d
.3py
13S1t£'n nnXI
d) a n d y o u shall c r u s h ( ? ) his (its?) heel".
T h e s e w o r d s p o s e a n u m b e r of q u e s t i o n s for b o t h t h e scientific a n d popular expositor.
W h a t d o e s t h e seed of t h e w o m a n m e a n ?
t i v i t y , or an i n d i v i d u a l as t h e E X X
t h e personal p r o n o u n of 15c as m a s c u l i n e {avxog)} W h a t meaning of P|W of t h e H T ?
A
collec-
s e e m i n g l y t o o k it w h e n it r e n d e r e d is t h e
precise
D o e s it m e a n " t o lie in w a i t " , as t h e
EXX
u n d e r s t o o d it (Tjy^i^cretf?]) ? Or is it b e s t translated " t o c r u s h " {conterere) as J E R O M E renders it in his c o m m e n t a r y t o t h e v e r s e ? ('') D o e s t h e w o r d h a v e t h e s a m e meaning in J E R O M E u n d e r s t a n d it.
15c a n d
15d?
T h i s is h o w
the E X X
and
Or are w e t o translate in different w a y s in t h e
t w o separate o c c u r r e n c e s as t h e V g d o e s : " i p s a (^^) conteret c a p u t t u u m e t
(80) Cf J MicHL, " D e r Weibessame (G-en 3,15) in Spatjudentum und friihchristUcher Auffassung", Bib 33 (1952) 3 7 1 - 4 0 1 : (81) Hebraicae quaestiones in Genesim 3,15; PL 2 3 , 9 9 1 ; CC, Series latina. Vol. 72, part I, pp. 5 f. ( 8 2 ) f h e critical edition of the Vulgate b y D. H . Q U E N T I N (Biblia Sacra iuxta Latinam versionem ad codicum fidem, Genesis, R o m e 1926, p. 151) shows ipsa to be the genuine Vg text of Jerome. I n his commentary (/. c.) he has ipse.
218
The Palestinian
Targum and the
Apocalypse
t u insidiaheris c a l c a n e o eius ?'' W h a t is t o b e the o u t c o m e of the struggle b e t w e e n t h e seed of t h e w o m a n and t h a t of the serpent ?
T h e t e x t is certainly
o n e i n t o w h i c h a T a r g u m i s t c a n read later d o c t r i n e and w e turn t o the P T t o find its u n d e r s t a n d i n g
of the passage.
I t s rendering has been
p r e s e r v e d for us in T J I , T J I I a n d N . W e also h a v e a p o r t i o n of in a c i t a t i o n f r o m E i j A s 1. PT
15d
LEVITA
T J I renders as f o l l o w s — (italics d e n o t e the biblical
Gn 3,15:
text) ("):
•]:0
13311
a) / will put enmity between you and the woman,
« n n ' s pai 1:3 n'j?-i? p3
b) between t h e d e s c e n d a n t s of your
Nn33 D'ri? p31
sons and the descendants oi P e r s o n s ;
pliT 13 M'1
c) a n d it shall c o m e t o pass that
pit33 K n n ' « i
Klin
w h e n t h e sons of t h e w o m a n
pin> Nn>'iiKi Nnii2:o
k e e p t h e c o m m a n d m e n t s of the
i n ' \^>•>m^ p;ii30
L a w they will be aiming at y o u a n d smiting
«mi5fQ pp3-r 131
d) and w h e n t h e y forsake the c o m mandments
'inn «n"iiKi pn3p'y3
pnn'
n»33i
you on the head;
of
will be aiming
pi3na
the
Law
you
at and biting
them in the heel. ' n ' pnb D13
F o r t h e m , h o w e v e r , there will b e
«n' K*? 1'71 1 D «
a r e m e d y b u t for y o u there will b e
13pq'7 p3>n pi'nyi iD«
n o r e m e d y ; for t h e y are t o m a k e a c u r e (?)
N3p'y3 Nni'DE^
for
the heel
in
the
d a y of K i n g Messiah.
. «n't£^0 «3^a N0T3
T h e s a m e p a r a p h r a s e is f o u n d in T J I I a n d N . T h e s e h a v e practically identical t e x t s , a p a r t f r o m a n u m b e r of lexical differences in N whose t e x t w e g i v e here in translation. "And
I will put enmity
between your sons
("]'j3)
In M . GINSBURGER, Das
between you and the woman,
and her sons ( n 3 3 ) .
Fragmententhargum,
and
A n d it shall c o m e t o
p. 9 2 .
(84) Por Latin and English versions see W A L T O N and J . W . ETHERIDGE.
The Protevangelium
in the PT
and Ap
12,77f.
219
pass t h a t w h e n her sons (n'33) k e e p t h e I^aw a n d d o t h e p r e c e p t s they shall a i m
at y o u a n d smite you on the head a n d kill y o u .
And w h e n t h e y forsake t h e p r e c e p t s of t h e L a w y o u shall a i m at a n d b i t e h i m
(liTiT)
in the heel and wound
(hTiT).
him
F o r her sons ( i T I l ' ? ) , h o w e v e r , there shall b e a r e m e d y , a n d for y o u , serpent, there shall b e n o r e m e d y ; for t h e y are t o m a k e a c u r e (?;n'm'ei£') for the heel ( ? ; r o p l P n )
in t h e d a y s of
King
Messiah". 2. Commentary
rendering: N has a n u m b e r of
on the PT
different
readings f r o m T J I a n d T J I I , s o m e of w h i c h , h o w e v e r , b e a r t h e
same
T h u s , n 3 3 of 1 6 b c a n n o t b e r e n d e r e d as " h e r
meaning as these latter.
s o n " w h i c h w o u l d at least require m!J • HID is p o s s i b l y an error for a recognized f o r m in Galilaean A r a m a i c for " h e r s o n s " (*°), and is t o b e g i v e n t h a t sense in this passage as t h e v e r b s a n d participles in t h e plural indicate,
n'33 of
" t h e s o n s " (*«).
15c c a n m e a n " h e r s o n s " , b u t c a n also b e rendered as
n'n> ( " ) , " h i m "
of
15c is c e r t a i n l y singular.
The Tar-
g u m i s t m a y b e here influenced b y t h e u n d e r l y i n g H T , or he m a y h a v e W e m a y also t a k e n'"l3 of t h e a d d i t i o n a l
t a k e n " s o n s " as a c o l l e c t i v i t y .
midras h of t h e end of t h e verse as " h e r s o n " , in w h i c h case w e m u s t c o r r e c t to
n i D , the
f o r m as it stands meaning " h i s s o n " .
It
is p o s s i b l e t h a t
here w e h a v e a scribal error for n ' 3 3 , " h e r s o n s " , or t h a t n'"l3 is t o b e u n d e r s t o o d in this sense O n e thing is clear at a n y r a t e : all t e x t s of t h e P T interpret " s e e d " of t h e H T as a c o l l e c t i v i t y .
E v e n in N t h e r e c a n b e n o q u e s t i o n of t a k i n g
it t o refer t o t h e Messiah, seeing t h a t t h e p a r a p h r a s e i n f o r m s us t h a t this " s e e d " , i.e. t h e s o n or sons of t h e w o m a n , m i g h t n o t o b s e r v e t h e p r e c e p t s of t h e E a w .
S u c h w o u l d b e i n c o n c e i v a b l e for t h e Messiah.
T h e Messianic interpretation of t h e P T is c o n n e c t e d w i t h 3py, heel", not with "the seed".
DpJ7 is
(*5) Cf. G . D a l m a n ' , (rrammatik des jUdisch-paldstinischen Leipzig
Aramdisch,
2nd
ed.,
1 9 0 5 , p. 1 9 9 .
D
Ibid.
{")
Note that O renders « i n of " H e (it?) shall crush your h e a d "
although it translates " s e e d " as " s o n s " . affected
"the
first rendered literally a n d t h e n t a k e n
by the underlying
HT;
cf.
as singular
In thus rendering Sin O w a s probably
Micffly,
a. c,
p. 3 7 5 , n.
1.
(88) Xhis actual form is not attested in the examples given b y G . DAYMAN, /. c. or M . JASTROW, Dictionary, of the PT to E x
1 0 , 9 have
the
suffixes we find ' 1 3 , " m y s o n s " ; 0.
c,
pp.
199
f.
s. v., pp. 1 8 8 f. absolute
JASTROW notes that some e d .
and construct
'113, " h i s s o n s " ;
forms f n i , n a .
K313, " o u r s o n s " ; see
With
DAYMAN,
The Palestinian
220
in its transferred
sense
considered
Messianic
to
be
of
"final
period,
times. In
Targum
end
of
the
Messianic
this
be
term
able
to
overpower
is u n c e r t a i n ( ' " ) .
parallelism
IDN,
The
The
context show
in
which
is the
and
we
bears
meaning
find
it, a n d
of the
A n o t h e r q u e s t i o n t o b e s o l v e d is w h e t h e r t h e s e r p e n t in t h e P T
par-
(").
a p h r a s e is t a k e n as a s y m b o l , of S a t a n i t is t o b e u n d e r s t o o d
it
of
t h e serpent will n o
exact form
that
sons
hke
or " r e m e d y "
"remedy",
the
some meaning
" cure"
with
them.
Apocalypse
d a y s " (8°) which
times
w o m a n w i l l m a k e a " c u r e " , NnVDtt', f o r t h e heel, i.e. longer
and the
or s o m e
other p o w e r , or
in t h e p l a i n z o o l o g i c a l sense.
whether
T h e entire
context
s e e m s t o i n d i c a t e t h a t w e are t o u n d e r s t a n d s e r p e n t as a s y m b o l , p r e f e r a b l y of Satan, w h o will win occasional victories against m a n k i n d until a r e m e d y is s u p p l i e d a g a i n s t his a t t a c k s in t h e d a y s of K i n g I
have been unable to s o u r c e s C^).
rabbinic
(89) Cf
The
find
nearest
p_ ZORF;IVT„ Lexicon
Messiah.
a Messianic interpretation parallel
Hebraicum
I
have
been
et Aramaicum
p. 6 2 2 w h o gives as a meaning of -pV: "sequens, vel ultima sors alicuius;
ELIAS
L E V I T A : 8n»(»)lBB';
to
find
to
V . T . , R o m e 1963, the word
means:
Z o R E L l . , ibid.
T h e forms of the word are as follows: from
able
futurum tempus, in posterum",
citing Ps 1 1 9 , 3 3 . 1 1 2 ; cf. the Hebrew text of Sir 16,3 where futurum
of G n 3 , 1 5 in
TJII
Polyglot
T J I I , Paris 110 «n"CitP;
Going on SflVB'B> of Pal. T a l m u d
Yeb.
and a citation
N . HTiliBtr: T J I : sn'Br.
I V , 5 d., top, M . JASTROW (O. C. p. 1615)
understands the word in P T Gn 3,15 as " p e a c e , compromise". ('i)
In T J I , W A L T O X renders the word as " m e d i c i n a " and in T J I I as " i n c o -
lumitas". ^2)
A midrash similar t o the P T Gn 3,15 is referred to in the Zohar but has
no reference t o the Messiah; see M. M. K . \ s i l E R , Encyclopedia tation. A Millennial
Anthology,
translated
under
of Biblical
the editorship of
Harry PRKEDMAN, Genesis, Vol. 1, N e w Y o r k 1953, p. 132, no. 5 3 . to
Gn
3,15
J. M i C H L ,
found c,
in
Jubilees,
1
Enoch,
JOSEPHUS
Interpre-
Rabbi
Dr.
T h e references
and PHILO
given
p p . .381-388, have no parallel t o the P T on the verse.
by
Neither
do the notes of I,. GINZBERG t o the midrash offer a true parallel. S t r . - B . , I, 485 f. t o M t 8 , 2 0 , believe that in the Parables of Enoch (62,7.9.14;
63,11; 69,26.27;
70,1) Gn 3,15 receives a Messianic interpretation, as in these passages the Messiah, or Son of Man, is called " S o h n der Xachkoramenschaft der Mutter der L e b e n d i g e n " . This has come about, they say, b y interpreting D n 7,13 in the light of Gn 3,15. T h e Son of M a n would then be seen here as the descendent of E v e , the Mother of the Living.
I t is well known, of course (and noted b y S t r . - B . , /. c),
Ethiopic version of Enoch uses various terms for the " S o n of M a n " .
that the
Beside this
phrase, we find the expressions " S o n of a M a n " and the one cited already, " S o n of the Offspring of the Mother of the L i v i n g " .
S. MOWINCKEL (He That
Cometh,
Oxford 1956, p . 362) notes that the last of these phrases is the regular rendering of " t h e Son of M a n " in the Ethiopic N T . " A l l three expressions",
he continues.
The Protevangelium
in the PT
and Ap
t h e P T p a r a p h r a s e is a s a y i n g of
12,17f.
221
R . L e v i ( P A 3, c . 320) a c c o r d i n g
to
wliich " i n t h e future w o r l d all will b e healed e x c e p t t h e s e r p e n t a n d t h e G i b e o n i t e " {Gen. R. 20 t o
3,15) ( » 3 ) .
T h i s P T p a r a p h r a s e is, t h e n ,
very
p r o b a b l y a v e r y old o n e a n d , c o n s i d e r e d in itself, has e v e r y c h a n c e of being pre-Christian. 3. PT
Gn 3,15
and Ap
12,17 {o*): T h e
Apocalypse
uses
a
number
of n a m e s for t h e e n e m y of t h e h u m a n race, S a t a n ( 2 , 9 . 1 3 . 2 4 ; 3,9;
12,9;
20,2.7), t h e D e v i l ( 2 , 1 0 ; 12,9.12.20; 2 0 , 1 0 ) , t h e D r a g o n ( 1 2 , 3 . 4 . 7 . 9 . 1 3 . 1 6 . 1 7 ; 13,2.4.11; 16,13; 2 0 , 2 ) , t h e ( A n c i e n t ) Serpent ( 1 2 , 9 . 1 4 . 1 5 ; 2 0 , 2 ) .
I n A p 12
he is first i n t r o d u c e d as " t h e D r a g o n " (d dgdxojv) a n d w a g e s w a r in h e a v e n against Michael and his angels.
W e shall see p r e s e n t l y t h a t J o h n n a m e s
h i m " t h e D r a g o n " in this p a s s a g e b e c a u s e h e c o n s i d e r s S a t a n as t y p i f i e d b y E g y p t , w h i c h is called " t h e D r a g o n " (d dodxcov) in a n u m b e r of b i b l i c a l texts.
W h e n h e is c a s t o u t of h e a v e n (15,12 f.) t o p u r s u e t h e
Woman
and her seed o n earth, he is called " t h a t a n c i e n t serpent (d oq>ii; 6 dgxalog) . . . t h e deceiver of t h e w h o l e w o r l d " (12,9).
In styling him " t h e ancient
s e r p e n t " , J o h n is c l e a r l y i d e n t i f y i n g h i m w i t h t h e s e r p e n t of G n 3 w h o d e c e i v ed E v e , t h e m o t h e r of all t h e living (Gn 3,20). T h e serpent of Genesis is c a l l e d in t h e s a m e m a n n e r in r a b b i n i c w r i t i n g s , i . e . ' j l i J I p H t£^n3 , pC^Nin
WJ.
O n seeing t h a t he w a s p o w e r l e s s against t h e W o m a n o n e a r t h , t h e serpent " w e n t off t o m a k e w a r w i t h t h e rest of her offspring w h o k e e p the commandments
of
G o d a n d bear
the
t e s t i m o n y of J e s u s " ( 1 2 , 1 7 ) ;
fisrd ru)v Xoin&v rov anegfiarog avrfjg, ru>v rrjQovvrcov rag ivroX.dg rov d'sov xal exdvroov rrjv [xaQrvgiav 'Irjoov. H e r e " t h e seed of t h e w o m a n " is t a k e n c o l l e c t i v e l y . Gn 3,15 appears clear e n o u g h f r o m this p h r a s e ("*)
T h e reference t o
a l o n e , b u t is r e n d e r e d
"render 6 viog TOU av&Quinov, which is used b y the Greek translator (of Enoch) to represent the phrase in the Semitic original" which stood for " t h e Son of M a n " . H e does not consider it an important point that the translator used three different expressions to render the same original, as the translator does not follow a strict rule of uniformity in his rendering of particular words and phrases. H i s choice of " S o n of the Offspring of the Mother of the L i v i n g " was evidently influenced by the Ethiopic N T version [ibid.). Scarcely any argument, then, can be based on the presence of the expression in the Ethiopic version of Enoch. (93) J. L E W , WT, p. 506 explains P T Gn 3,15 through this text of Gen. R. The two texts are evidently quite different in spirit. (*'•) See the bibliography cited below in n. 97. (95) The texts are given in Str.-B. I, pp. 138 f. to M t 4 , 1 . ("*) " p ; n effet, la formule aneg^a avrfjg, pour designer la descendence de la femme est si pen banale que son usage par Gen., I l l et Apoc, X I I , dans un
The Palestinian
222
Targum
and the
Apocalypse
all t h e m o r e p r o b a b l e w h e n w e read t h a t " t h e ancient s e r p e n t " m a d e w a r o n t h e seed of t h e w o m a n .
I n A p 3 , 1 7 , then, as in t h e P T , w e h a v e
" t h e s e e d " of G n 3 , 1 5 u n d e r s t o o d as a c o l l e c t i v i t y . seed is said "to keep the commandments Tov &eov) recalls of t h e Woman
of
God"
T h e f a c t t h a t this
{rrjQovvrwv rag evroXdg
T J I ' s p a r a p h r a s e : " w h e n t h e children (i. e. t h e seed)
keep the commandments of t h e L a w . . . " .
W h e n w e c o n s i d e r this s o m e w h a t close parallel, and recall t h a t t h e Apocaljrpse
s h o w s so m a n y
contacts with
t h e P T , w e are justified in
believing t h a t this p a s s a g e of t h e w o r k is d e p e n d e n t o n t h e manner in w h i c h G n 3 , 1 5 is v i e w e d in this s a m e liturgical rendering.
V . Apocalypse 12 and Jewish Sources A p 1 2 , in p a r t i c u l a r
the
opening
(")
verses
( 1 - 6 ) on t h e mysterious
W o m a n a b o u t t o b e a r a s o n , has been t h e passage m o s t used b y critics in their a t t e m p t t o c o n n e c t t h e w o r k w i t h t h e legends of t h e surrouding A . D I E T R I C H ( " ) s a w b e n e a t h it t h e Greek legend o n L e t o , m a d e
peoples.
H. G U N K E L (")
p r e g n a n t b y Z e u s and p u r s u e d b y t h e serpent Pjrthon.
e x p l a i n e d it as d e p e n d e n t o n t h e B a b y l o n i a n tradition of M a r d u k and A . J E R E M I A S ('°°) prefers t o see in it
his w a r o n t h e m o n s t e r T i a m a t . t h e influence of a M a n d a e a n f o r m
of t h e B a b y l o n i a n legend, while W .
contexte semblable, denote un contact litteraire indeniable";
"ha
L,. CERFAUX,
vision de la femme et du dragon de I'Apocalypse en relation avec le Protevangile", ETL
31 (1955)
grand
Dragon,
444-46; 4
26.
Cf. A . SCHLATTER, Das AT
(")
B.
I'ancien
.Serpent;
in der joh. Apk.,
Apoc.
12,9
et
p. 6 7 - 7 1 ; P. JoiJON,
Genese
LOH.MEYER, " D a s 12. Kapitel der Offenbarung
(1925) 2 8 5 - 9 1 ;
B.
Der
RENZ,
orientalische
W . POERSTER, " D i e Bilder in Offenbarung 104 (1932) 2 7 9 - 3 1 0 ; J. MICHL; a. c; Gen. 3 , 1 4 - 1 5 " , (Apocalypse
RB
61
17
Johannis",
Schlangendrache,
TheolBldtt
Augsburg TheolStud
1930; undKrit
und
17 f.
P. R i G A U X ,
"La
femme et son lignage dans
M . BR.\UN,
N o . 7 (1954)
6;J-71;
(1955) 2 1 - 3 3 ; see also the commentaries, e. g., W .
"La
"
"l,e
(1927)
12 f.
(1954) 3 2 1 - 4 8 ; P.
1 2 , 1 - 1 2 ) " , BibVC
RSR
3,14",
Pemme et le
L. CERFAUX,
Dragon
a. c. ETL
BoussET, pp. 336 f.;
R . H . CHARLES, I p p . 298 ff.; 310 ff.; 317 ff.; E. LOH.MEYER 2nd ed., pp. 94 f., ('*) Abraxas,
Studien
zur Religionsgeschichte
des spdteren
Altertums,
31
346 ff.; etc.
Leipzig
1891. (99) Schopfung liche
Untersuchung
1921;
pp. (1"°)
und
Chaos
iiber Gen.
in
Urzeit
I und
Ap.
und Joh.
Endzeit. XII,
Eine
religions-geschicht-
Gottingen
1894,
171-398. Babylonisches
im
Neuen
Testament,
Leipzig
1906,
pp.
34-45.
2nd.
ed.
Apocalypse
12 and Jewish
Sources
223
B o u s s E T ( " 1 ) f a v o u r s a c o m b i n e d influence of Iranian a n d E g y p t i a n m y t h s . Other writers see d e p e n d e n c e on t h e p a r t of J o h n o n a general and
wide-
spread legend on the b i r t h of a h e a v e n l y R e d e e m e r (i"2). After his outline of t h e v i e w s of t h e c o m p a r a t i v e s c h o o l of i n t e r p r e t a tion and t h e a d v a n t a g e s t h a t c a n a c c r u e f r o m t h e m e t h o d for studies, A . F E U I E E E T writes
bibhcal
:
Mais I ' A p o c a l y p s e
est u n livre b i b l i q u e ; c'est d o n e
avant
t o u t a la Bible qu'il c o n v i e n t d e d e m a n d e r le sens d e ses s y m b o l e s . Par e x . s'il est vraie q u e I'image d e I'aigle d e X I I , 4 s ' e x p l i q u e par E x . , X I X , 4; D e u t . , X X X I I , 1 1 ; I s . , X E , 3 1 , il n'est nul besoin de recourir a 1'interpretation d e B o l l (la constellation de I'aigle) ni n o n plus au t h e m e m a n d e e n signale par E o h m e y e r : Miryai poursuivie par les J u i f s est s e c o u r u e par A n o s c h qui
descend
sous la f o r m e d ' u n aigle b l a n c . T h e r e are other indications b e y o n d t h e reference t o E x
19,4 a n d
D t 32,11 w h i c h i n d i c a t e t h a t in c h 12 t h e Seer of P a t m o s is t h i n k i n g against a biblical b a c k g r o u n d , against t h a t of t h e E x o d u s f r o m in particular. was
Egjqjt
T h e flight of the W o m a n i n t o t h e wilderness w h e r e she
nourished
for a
p e r i o d of t i m e (v. 6) recalls
m a n n a in t h e Desert of Sinai.
Israel b e i n g
fed
by
A n d w e h a v e a l r e a d y seen h o w 12,17 is
related t o Gn 3,15 a n d t h e P T p a r a p h r a s e of this s a m e verse.
Since it is
p s y c h o l o g i c a l l y u n h k e l y t h a t t h e a u t h o r is passing in c h 12 f r o m biblical t o p a g a n parallels, t h e c o n t e x t calls on us t o interpret t h e entire c h a p t e r , in as far as possible, in the light of t h e O T and J e w i s h t r a d i t i o n s (i"*). T h e task t h a t c o n f r o n t s o n e w h o wishes t o d o this is t o seek t h e origin of the s y m b o l i s m w h i c h t h e w o r k uses, a n d
determine the
particular
b a c k g r o u n d against w h i c h t h e a u t h o r is t h i n k i n g .
('"1)
In his commentary /. c,
(102)
E . g.,
Geburt des CHARLES,
H.
Kindes.
in n.
IvlETz.MANN, Der
97.
Weltheiland,
Geschichte einer religidsen
/. c. in n. 97 above.
Bonn
Idee,
1909;
1931;
(1961) c,
R.
L'Ami
266,
('»3)
A.
(1°*)
A . S c m , A T T E R says there is no parallel from (Jewish) tradition to
p.
267.
found to the heavenly war of A p pp. 67 f.).
W.
H.
For these views see A . FEun,i,ET, "lyCS diverses
methodes d'interpretation de I'Apocalypse et les commentaires recents", du Clerge 71
Die
K . NORDKN,
Leipzig/Berlin
FoERSTER, too,
12,7 ff.;
(a. c,
the parallel he cites is Is 27,1
p. 284)
has a similar view.
It
(a.
may
be c, be
possible to determine the non-biblical .sources from which the Apocalyptist drew, as we shall see.
The Palestinian
224
Targum
and the
Apocalypse
W e c o m e first of all t o c o n s i d e r f r o m w h a t s o u r c e he has b o r r o w e d t h e i m a g e of t h e d r a g o n (d dqdxmv).
W e naturally turn t o the O T where
w e find t h e s e a - m o n s t e r ( H T : tannim; L X X : 6 dgaxov) a n d R a h a b used as a s y m b o l of P h a r a o h or of E g y p t
(i"^).
T h e v i c t o r y at t h e R e d Sea
a n d t h e d e s t r u c t i o n of P h a r a o h is d e s c r i b e d in I s 51,9 as t h e smiting of t h e s e a - m o n s t e r R a h a b a n d t h e piercing of t h e d r a g o n ; (cf. also P s 73 [74], 13).
In
Ez
29,3
P h a r a o h is called
"the
great
dragon
(...
rov
dodxovra rov fisyav) t h a t lies in t h e m i d s t of his s t r e a m s " a n d says that t h e N i l e is his, h e c r e a t e d it.
T h e s a m e idea o c c u r s in E z 3 2 , 2 .
I t is
n a t u r a l , t h e n , t o see in t h e d r a g o n of A p 12 a s y m b o l for E g y p t (a n a m e a p p l i e d " s p i r i t u a l l y " t o J e r u s a l e m in A p 11,8 t o d e n o t e its s e r v i t u d e ! ) , f o r P h a r a o h o r f o r t h e angel of E g y p t .
A l l a m o u n t t o t h e same thing,
representing t h e e n e m y of t h e p e o p l e of G o d at t h e first E x o d u s . T h i s v i e w of t h e d r a g o n leads o n e t o see in t h e W o m a n a s y m b o l f o r t h e p e o p l e of G o d ("") w h o is a b o u t t o g i v e b i r t h t o " t h e son of G o d " , her firstborn.
I n a c o n t e x t of t h e first E x o d u s t h e s o n w o u l d naturally
b e Israel itself, called G o d ' s w i t h t h e sun.
all her s p l e n d o u r . according
to
firstborn
child in E x 4,22.
She is c l o t h e d
T h i s is a g o o d J e w i s h m a n n e r of saying she a p p e a r e d in which
W e m a y recall t h e w o r d s oi LAB Moses
descended
f r o m Sinai
12,1, already cited
"perfusus...
lumine
i n v i s i b i l i . . . et v i c i t l u m i n e faciei sue s p l e n d o r e m solis et l u n e " .
Sifre,
140 t o 2 7 , 2 0 ( i " ' ) c o m p a r e s t h e s p l e n d o u r of M o s e s ' f a c e t o t h a t of
Num.
t h e s u n a n d t h e s p l e n d o u r of J o s h u a ' s t o t h a t of t h e m o o n .
A n d M t 17,2
s a y s t h a t at t h e Transfiguration t h e f a c e of Christ s h o n e like t h e sun ( i " ' ) a n d his g a r m e n t s b e c a m e w h i t e as l i g h t .
W h a t t h e s y m b o l i s m of t h e m o o n
u n d e r t h e feet of t h e W o m a n of A p 12,1 is, w e c a n n o t s a y .
The twelve
stars as a c r o w n a b o u t her h e a d p r o b a b l y refer t o t h e t w e l v e tribes,
(105)
later traditions on Rahab as the angel of E g y p t or the angel of
the
sea, and her activity and fate at the Exodus, see I<. GINZBKRG, The Legends the Jews, ("«)
of
I I I , p. 2 5 ; V I , p. 8 . 2 6 , 1 7 and 6 6 , 7 where Sion, about to bring
forth
the N e w Israel, is compared to a woman in travail, the bearing of these
texts
on A p
The
bearing
of
Is.
1 2 has naturally been noted.
et sa M6re d'apres le chapitre X I I Johanniques 1962,
pp.
("')
(Museum
licssianum.
On this point see A . FEUILLET, " L a Messie
de I'Apocalypse", Section
biblique
RB 6 6 ( 1 9 5 9 ) 5 5 - 8 6 = no. 4 ) , Desclee
de
Etudes Brouwer
272-310.
P . 3 2 1 of K . G . K U H N ' S ed., Sifre zu Numeri,
Stuttgart 1 9 5 9 .
(108) T h e passage of M t m a y contain an intentional reference to the glory of Moses' face; cf. W . D. DAVIES, The Setting of the Sermon on the Mount, 1964,
pp. 5 1 f.
Cambridge
Apocalypse
12 and Jewish
Sources
225
w h o are c o m p a r e d t o stars in G n 37,9-11
T h e s a m e is f o u n d in t h e
P T t o G n 50,21 a n d Gen. R. 100, w h e r e w e read t h a t t e n stars (i.e. s o n s of J a c o b ) desired t o kill o n e star. B o t h t h e figure of t h e d r a g o n a n d t h e w o m a n c r o w n e d w i t h t w e l v e stars indicate t h a t t h e Seer's s y m b o l i s m is d r a w n f r o m t h e h i s t o r y Israel before its r e d e m p t i o n f r o m E g y p t .
of
W h e n w e read of t h e d r a g o n
standing b e f o r e t h e w o m a n a b o u t t o b e a r , t h a t h e m i g h t d e v o u r t h e c h i l d , (12,4) w e
think
Pharaoh.
T h i s first p a r t of t h e scene is p l a c e d in t h e
of
the
p e r s e c u t i o n of Israel in E g y p t o n t h e
part
heavens.
of The
idea appears t o b e t h a t w h i c h w e find elsewhere i n A p o c a l y p t i c a n d J e w i s h literature, viz. t h a t t h e affairs of earth are first e n a c t e d , i. e. d e c r e e d , i n h e a v e n b e f o r e t h e y t a k e p l a c e o n earth.
W h e n D a n i e l wished t o c o n s o l e
a n d strengthen t h o s e p e r s e c u t e d b y E p i p h a n e s , h e d i d s o b y h o w t h e fate of t h e p e r s e c u t o r
was irrevocably
recounting
d e c r e e d in h e a v e n
by
God (Dn 7 etc.). D n 1 0 , 1 3 - 11,1 tells of a struggle b e t w e e n t h e angels of G r e e c e and Persia, and Michael, t h e t u t e l a r y angel of t h e J e w s . t o o , Israel h a d its angelic accuser b e f o r e G o d .
At
the
Exodus,
I n t h e B o o k of J u b i l e e s
this accuser appears as M a s t e m a , w h o w a s , h o w e v e r , b o u n d b y G o d b e f o r e the Exodus
so
that
he
could
no
longer
a c c u s e t h e m ( J u b 15,13
ff.).
M a s t e m a c a n here b e t a k e n as t h e angel of E g y p t a n d t h e e n e m y of Israel. W e read in t h e Mekilta, Shirata 2, t o E x 15,4 t h a t t h e angel of w a s first cast i n t o t h e sea b e f o r e t h e E g y p t i a n forces w e r e
Egypt
destroyed.
T h i s is a c c o r d i n g t o t h e general p r i n c i p l e t h a t t h e g u a r d i a n angel is p u n i s h e d b e f o r e his e a r t h l y p r o t e g e e s
are.
T h e s a m e idea of
an accusation
against t h e p e o p l e of Israel, w h o are a b o u t t o b e l i b e r a t e d , b y s o m e a n g e h c p o w e r or p o w e r s is o f t e n m e n t i o n e d in later m i d r a s h i m (^^f").
In
s o m e t e x t s a veritable w a r t a k e s p l a c e b e t w e e n Michael a n d t h e s e angelic spirits b e f o r e
E g y p t is finally d e s t r o y e d .
In the
Yalqut
and
magicians J a n n e s a n d J a m b r e s ("^), t h e b r o t h e r s b e i n g in t h e R e d Sea.
(109) Xhe use of the symbolism
has
legends
are
collected
by
been
noted
by
Messie et sa M e r e . . . " )
L.
GINZBERG, The
15
These legends on Jannes and Jambres
3,8,
pp. 6 6 0 - 6 4 ;
see above pp. 82 ff.
Judaism
exegetes;
cf.
E.
pp. 288 f.
Legends...
pp. 2 5 ; the notes in Vol. V I indicate his sources and give abimdant (1")
destroyed
of stars to represent the tribes in
B. .A.1,1.0 on A p 12,1; A . PEUILLET, a. c. {"L,e (110) xhese
finally
two
T h i s belief in angelic o p p o s i t i o n t o Israel a n d a s t r u g g l e
(cf. Cant and the Test, of Naphtali 5,3 f.)
2 Tm
Midrash
t h e conflict in t h e h e a v e n s is b e t w e e n Michael a n d t h e
Wayyosha
Ill,
parallels.
can be seen in S t r . - B . ,
Ill
to
The Palestinian
226
Targum
and the
Apocalypse
w i t h M i c h a e l , t h e defender of Israel, is t h e n an o l d a n d c o n s t a n t one in Judaism.
I t is p r o b a b l y t o it t h a t A p 12,7 ff. refers w h e n it speaks of
t h e w a r in h e a v e n b e t w e e n t h e d r a g o n =
t h e angel of E g y p t , and Michael.
T h e c r y of j o y in h e a v e n at t h e d o w n t h r o w of t h e d r a g o n
(12,10
"Now
t h e salvation a n d t h e p o w e r a n d t h e kingdom of o u r G o d and t h e a u t h o r i t y of his Christ h a v e c o m e " ) recalls t h e P T paraphrase t o E x 15,18 at t h e d e s t r u c t i o n of P h a r a o h a n d his a r m i e s : " C o m e ! let us p l a c e t h e c r o w n of majesty o n t h e h e a d of o u r Redeemer. . . for his is t h e c r o w n of kingH i s it is a n d shall b e for e v e r a n d e v e r ! "
ship. ..
W h e n t h e d r a g o n h a d b e e n t h r o w n d o w n t o earth h e p u r s u e d t h e w o m a n w h o h a d n o w b o r n e t h e child.
after
T h e w o m a n is g i v e n t w o w i n g s
of t h e g r e a t eagle t h a t she m a y fly i n t o t h e wilderness f r o m t h e serpentd r a g o n (12,13 f . ) .
T h e reference will b e t o Israel's flight f r o m
i n t o t h e wilderness of Sinai. to
Ex
19,4; D t
32,11.
Pharaoh
S h e w a s b o r n e there o n eagle's wings according
The
serpent-dragon
poured
w a t e r like a
o u t of his m o u t h after t h e w o m a n t o s w e e p her a w a y jwith t h e
river flood.
T h e y are t h e w a t e r s of d e s t r u c t i o n a n d p r o b a b l y refer t o t h e pursuit of Israel b y P h a r a o h a n d his forces ( E x 14,5 ff.). of t h e w o m a n "and
The earth c a m e t o t h e aid
opened its mouth and swallowed (xaTenisv) t h e
w h i c h t h e d r a g o n h a d p o u r e d f r o m its m o u t h "
(12,16) ("^^
river
TJiig reminds
o n e of E x 15,12 w h i c h s a y s of t h e E g y p t i a n forces t h a t "the earth swallowed t h e m " , rendered in t h e E X X as xarimsv
avrovg yfj.
T h e P T paraphrase
of t h e p a s s a g e i^'the earth opened its mouth and swallowed t h e m " ) are t h e actual words used b y the A p o c a l y p s e ! T h e s e c o n s i d e r a t i o n s o n t h e relation of A p 12,17 t o P T G n 3,15, and of t h e r e m a i n d e r of t h e c h a p t e r
to
the
OT
and Ijewish sources,
tend
t o s h o w t h a t this entire c h a p t e r c a n easily b e e x p l a i n e d w i t h o u t recourse t o e x t r a - J e w i s h material.
T h e a u t h o r , as elsewhere t h r o u g h o u t his w o r k ,
is t h i n k i n g against t h e b a c k g r o u n d of t h e Satanic o p p o s i t i o n t o G o d and of t h e d i v i n e v i c t o r y at t h e first E x o d u s .
T h i s h e t a k e s as a t y p e of
w h a t n o w t a k e s p l a c e in t h e R e d e m p t i o n w h i c h G o d has w o r k e d t h r o u g h Christ, t h e s e c o n d a n d final E x o d u s . T h i s e x c u r s u s i n t o t h e bearing of J e w i s h material on t h e u n d e r s t a n d i n g of A p 12 as a w h o l e is s o m e w h a t i n c i d e n t a l t o t h e central t h e m e of this dissertation b u t appears warranted in v i e w of t h e relation of P T Gn 3,15 t o A p
(112)
That A p
1 2 , 1 6 contains
b y some commentators; Moffat
cf.,
e. g.,
an allusion to E x M. K I D D L E ,
N T Commentary), London 1 9 4 0 , p. 2 3 7 .
Paris 1 9 5 7 , pp. 5 1 3 . 5 1 5 . 5 1 7 ,
12,17.
1 5 , 1 2 has been
The Revelation
recognized
of St. John
A . M. DDBARLE, Milanges
sees a citation from N m
1 6 , 3 2 ; cf.
(The Robert,
however p. 5 1 5 .
Ap
1,6 and Tgs to Ex
19,6
227
V I . Christians M a d e a K i n g d o m and Priests to G o d ; A p 1,6; 5,10 and the T a r g u m s to E x 19,6 T h e author of t h e A p o c a l y p s e says t w i c e t h a t t h e faithful,
whom
Christ has r e d e e m e d b y his B l o o d , h a v e been m a d e a k i n g d o m and priests b y him.
T h e first t e x t o c c u r s in t h e general s a l u t a t i o n prefixed t o t h e
letters t o t h e Seven Churches (1,5 f . ) . T o h i m w h o l o v e s us a n d has freed us f r o m o u r s i n s . . . (6) and has m a d e us a k i n g d o m , priests t o his G o d a n d F a t h e r {^aaiXdav, legsig rep •&sq> xal nargl avrov), to h i m b e g l o r y d o m i n i o n for e v e r a n d ever.
and
Amen.
T h e general E x o d u s b a c k g r o u n d of this passage is clear.
A s Israel
w a s ' m a d e a k i n g d o m of priests after t h e r e d e m p t i o n f r o m E g y p t ( E x 19,6), so is t h e n e w Israel m a d e a k i n g d o m , priests b y Christ after h e has freed t h e m f r o m t h e s e r v i t u d e of sin.
I n t h e present c o n t e x t w e see t h a t t h e
faithful are considered a k i n g d o m , priests a l r e a d y in earth. In t h e s e c o n d t e x t t o b e considered t h e s a m e e x p r e s s i o n o c c u r s in a slightly different f o r m , " k i n g d o m and p r i e s t s " .
I t c o m e s at t h e e n d of
t h e h y m n t h a t is sung after t h e E a m b has b e e n i n t r o d u c e d a n d e n t h r o n e d , a c c o r d i n g t o our u n d e r s t a n d i n g of t h e passage ("^a).
T h e h y m n is s u n g
b y t h e four living creatures a n d t h e t w e n t y f o u r elders, and
is as
fol-
l o w s (5,9 f . ) : " W o r t h y art t h o u t o t a k e t h e scroll a n d t o o p e n its seals for
thou wast
slain a n d
by
thy
blood
didst r a n s o m m e n
for
G o d f r o m e v e r y tribe a n d t o n g u e a n d p e o p l e a n d n a t i o n ,
(10)
a n d hast m a d e t h e m a k i n g d o m
{xal
and priests
to our God
snoirjaag avrovq rm &em rjixmv Paaikelav xal leoelQ), a n d t h e y (shall) reign on e a r t h " . T e x t u a l criticism is d i v i d e d ^aaiUovaiv,
on the
at t h e e n d of t h e p a s s a g e .
the t e x t p r o b a b l y
refers t o
e x a c t reading, paaiXevaovaiv o r If t h e f u t u r e is t h e
the millennium
and
Ap
said of t h o s e w h o p a r t i c i p a t e in t h e first r e s u r r e c t i o n :
true
one
20,6, w h e r e it is " O v e r such the
second d e a t h shall h a v e n o p o w e r , b u t t h e y shall b e priests of God a n d of Christ a n d shall reign {^aade'6aovaiv) w i t h h i m a t h o u s a n d y e a r s " .
From
t h e p o i n t of v i e w of t e x t u a l criticism t h e weightier reading for 1,6 a n d 5,10 is ^aadeia
{xal) IsQelg, t h o u g h s o m e M S S h a v e fiaadelg xal iegslg
A b o v e pp. 205 f.
The Palestinian
228
Targum and the
Apocalypse
i n b o t h p l a c e s a n d V O N S O D E N (i^') prefers this reading f o r 5,10. f o r m f o u n d o n l y in t h e Koine
recension
and
appears
to
be
I t is a
due to
a
h a r m o n i z a t i o n of fiaadeia t o leQelg. In A p
1,6 a n d 5,10 t h e r e is an e v i d e n t reference t o E x 19,6, where
Y a h w e h s a y s t o t h e p e o p l e of Israel w h i c h h e h a s b r o u g h t o u t of E g y p t t h a t if t h e y o b e y his v o i c e a n d d o his c o m m a n d m e n t s :
n^bOQ b Vnn D n « • tt^np n i l D'jriD The E X X
" Y o u shall b e t o m e a K i n g d o m of priests a n d a h o l y n a t i o n " .
r e n d e r e d t h i s as eaea^e (lol ^aaiXsiov isQaxev/ia xal e§vo<;
dyiov a n d this E X X t e x t is r e p r o d u c e d in 1 P t 2,9 w h e n h e s p e a k s of t h e r o y a l p r i e s t h o o d of t h e Christians. reproducing author. of E x
the E X X ,
We
may
T h e A p o c a l y p s e t e x t s are clearly n o t
a rendering t h a t w a s
compare
possibly
unknown
his t e x t s w i t h t h e t a r g u m i c
to
its
understanding
19,6. N , T J I I a n d P T G , M S F (10-11th c e n t . ) ( i " ) r e n d e r : 'Ott^"? p i n n flDN
.«tt>np
KaiNI
p3n31
" Y o u shall b e t o m y N a m e
pD'?0
k i n g s a n d priests a n d a h o l y n a t i o n " .
T h e rendering of O is p r a c t i c a l l y i d e n t i c a l : ' a i p pinn p n « .Krnp
NOP!
pin^l
pD'^n
" Y o u shall b e b e f o r e m e k i n g s a n d priests a n d a h o l y p e o p l e " .
T J I h a s a l o n g e r t e x t t h a n O b u t its t e x t is closer t o O t h a n it is t o N, T J I I or P T G , M S F . '0*Tp p n n p n K N'J'^D '"I'tSp pD'?Q .tt>np
DV\ p r a m
p:nD1
It has: " Y o u shall b e b e f o r e m e kings bearing c r o w n s a n d serving priests a n d a h o l y p e o p l e " .
A l l t e x t s of t h e T g s , t h e n , t a k e
Q3 ' n3 flD'^OO
as t w o distinct s u b s t a n -
t i v e s , referring t o t w o s e p a r a t e p r i v i l e g e s , j u s t as t h e A p o c a l y p s e t e x t s d o . W h e r e a s J o h n s p e a k s of " a k i n g d o m a n d p r i e s t s " , t h e T g s p a r a p h r a s e as "kings and priests".
T h e A p o c a l y p s e a n d T g s d o n o t here c o i n c i d e p e r -
f e c t l y unless w e t a k e t h e Koine reading of 1,6 a n d 5,10 as t h e o r i g i n a l o n e .
( " 3 ) H . F. VON S o D E N , Die Schriften des Neuen Testament in ihrer dltesten erreichbaren Textgestalt hergestellt auf Grund ihrer Textgeschichte, XX, Gottingen 1913, p. 8 5 4 . (1") I n MdW, p. 5 6 .
Ap
1,6 and Tgs to Ex
19,6
229
a p o i n t t h a t is m o s t u n h k e l y f r o m t h e e v i d e n c e of t e x t u a l criticism. t a r g u m i c exegesis of E x
The
1 9 , 6 is, in a n y case, a v e r y o l d o n e as w e find
t h a t early Jewish t r a d i t i o n saw three separate privileges c o n f e r r e d o n t h e Israelites in E x
1 9 , 6 . T h i s is clear f r o m 2 M a c e 2 , 1 7 w h e r e t h e J e w s
of Palestine r e m i n d their b r e t h r e n in Hgypt
t h a t , w h e n G o d s a v e d his
p e o p l e f r o m E g y p t , h e c o n f e r r e d o n all t o ^aaikeiov xal rd legdnBv/ua xal rov dyiaa/iov. I t is also q u i t e p o s s i b l e t h a t t h e E X X
t e x t PaaiXsiov legdrevfia xal
E&vog ayiov speaks of three privileges, i. e. ^aaiXeiov is t o b e
understood
as " k i n g s h i p " a n d n o t t a k e n as an a d j e c t i v e ( " r o y a l " ) q u a h f y i n g legdrevixa. BaaiXsiov in p r o f a n e Greek, m o s t l y h o w e v e r in t h e plural, m e a n s p a l a c e " or " a r o y a l t e n t " .
"a
I n t h e " E X X " t o D n 5 , 3 0 , h o w e v e r , in a
rendering t h a t does n o t c o r r e s p o n d t o t h e M T , paaiXeiov is u s e d in t h e sense of
"kingdom"
or
"royalty".
Some commentators,
e. g.
A.
H.
M C N E I L E ( " 5 ) , a n d H o R T f o l l o w e d b y H . B. S w E T E ("»), b e h e v e t h a t t h e E X X to E x
1 9 , 1 6 is t o b e u n d e r s t o o d as c o n t a i n i n g three s u b s t a n t i v e s .
I n the Greek rendering u s e d b y P H I E O ^aaiXsiov is s e p a r a t e d f r o m legdrevfia b y xal o n t h e t w o o c c a s i o n s h e cites t h e p a s s a g e , i. e. De Abr. 5 6 : ^aaiXsiov xal legdrev/ia xal
e-&vog dyiov
and
De
Sob.
6 6 : ^aaiXsiov xai
In this latter t e x t h e g o e s o n t o e x p l a i n : ^aalXeiov ydq
isgdrev/ia ^eov.
d ^aaiXemg drjnov&ev olxog. T h e Peshitta renders E x
•
1 9 , 6 as
f n n n pn3K
Kl!7np
NliDt
Nm3^0
" Y o u shall b e t o m e a kingdom and priests a n d a
holy
people". This is a c t u a l l y t h e e x a c t f o r m w h i c h w e find in t h e Apocal5q)se. I t is possible, h o w e v e r , t h a t t h e Peshitta is here d e p e n d e n t o n t h e
NT
text. A c c o r d i n g t o a gloss preserved in t h e S y r o - H e x a p l a r , r e p r o d u c e d b y F . F I E L D ( " ' ) , S y m m a c h u s a n d T h e o d o t i o n h a v e t h e s a m e reading as t h e Peshitta, i. e. N3nD NDIDba = fiaaiXsia Isgelg.
The
relationship of this
and other A p . t e x t s t o T h e o d . has b e e n n o t e d b y H . B. S w E T E ("»).
The
reading of T h e o d o t i o n a n d S y m m a c h u s as g i v e n b y F I E E D is n o t in t h e
The Book
of Exodus
("«)
The Apocalypse
("')
Origenis
("*)
O. c,
id.. Introduction
Hexapla
(Westminster Commentaries), London 1908, p. 111.
of St John,
2nd ed., London
quae supersunt,
I, Oxford
1907, p. 8. 1875, p.
114.
p. 8; on the use of Theod. (to Daniel) in the Apocalypse to the OT in Greek, Cambridge,
1902 and 1914 ed., p. 48.
see
The
230
BROOKE
least certain.
-
Palestinian
Targum and the
Apocalypse
g i v e a n o t h e r reading of this pair as
MCIVEAN
p r e s e r v e d in t h e V a t i c a n M S G r 3 3 0 , i.e. Paadei[a] iegecov. T h i s is also t h e rendering of A q u i l a . W e m a y c o n c l u d e t h a t in A p 1,5; 5,10 J o h n is g o i n g o n a v e r y early J e w i s h u n d e r s t a n d i n g of E x 19,6.
T h e e x a c t f o r m of his t e x t is n o t f o u n d
in a n y T g , t h e Peshitta a p a r t , w h i c h , h o w e v e r , m a y of
be dependent
on
E i k e t h e T g s , 2 M a c e 2,17 a n d P H I L O , h e takes E x 19,6 t o speak
John.
three
privileges
conferred
on
Israel, o n e
of w h i c h
w a s kingship or
royal dignity.
V I I . T h e M e s s i a h in A p 19,11-16 a n d P T G n 49,11 f. (i»>)
In A p 19 w e read of t h e t r i u m p h of the h e a v e n l y p o w e r s o v e r the enemies of G o d o n earth.
T h e a c c o u n t o p e n s w i t h an a c c l a m a t i o n
God
the
who
has
condenmed
h a r l o t (1 f . ) .
T h i s h y m n is taken
(3-5) a n d entered i n t o b y a great m u l t i t u d e (6-8).
of up
T h e n an invitation
t o t h e m a r r i a g e s u p p e r of t h e E a m b is g i v e n ( 9 f . ) .
After this Christ
a p p e a r s as a h e a v e n l y warrior a b o u t t o d e s t r o y his enemies (11-16).
The
b i r d s are i n v i t e d t o p a r t a k e of t h e Hesh of t h e fallen (17 f.) w h o s e d e s t r u c t i o n is narrated in 19-21.
Christ, the h e a v e n l y warrior, is described as
follows: (11) T h e n I s a w t h e h e a v e n o p e n e d , a n d b e h o l d , a white h o r s e ! A n d h e w h o sat u p o n it is called Faithful and T r u e , and in righteousness he j u d g e s a n d m a k e s w a r .
(12) His
eyes are
h k e a flame of fire, a n d on his h e a d are m a n y d i a d e m s ; and he has a n a m e inscribed w h i c h n o o n e k n o w s b u t himself.
(13) He
is clad in a robe dipped in blood, a n d t h e n a m e b y w h i c h he is called is the W o r d
of
God.
(14) A n d
the armies of
heaven,
a r r a y e d in fine linen, w h i t e a n d p u r e , f o l l o w e d h i m on horses.
white
(15) F r o m his m o u t h issues a sharp s w o r d with which
t o s m i t e t h e n a t i o n s , and he will rule t h e m w i t h a rod of i r o n ; he will tread the winepress of the fury of the wrath of God the Al-
(1") (120)
The OT
in Greek, Cambridge 1917, vol. I, p. 216.
a detailed study of this question cf.
nique d'Isaie, L X I I I , 1 - 6 " ,
RB
70
(1963)
371-80.
P . GRELOT, "L'exegese messia-
The Messiah
in Ap
19,11-16
and PT
Gn 49,11 f.
231
(16) O n his r o b e a n d o n his t h i g h h e has a n a m e i n -
mighty.
s c r i b e d . K i n g of kings a n d L o r d of l o r d s . T h e reference t o Is 11,4 in A p 19,11, a n d t o Ps 2,9 in 19,15, m a k e it clear t h a t t h e person in q u e s t i o n in this t e x t is t h e S o n of D a v i d , w h o is presented t o us as a warring Messiah w h o s e r o b e is s o d d e n w i t h t h e b l o o d of his enemies w h o m he is c o n c e i v e d as h a v i n g slain (13).
H e will w a d e
t h r o u g h their b l o o d as a presser of g r a p e s in a winepress (15). A p 1 9 , 1 3 a . l 5 b is clearly
dependent
on
Is
63,1-6
where
Yahweh,
d e p i c t e d as returning after h a v i n g a v e n g e d himself o n E d o m , is represent e d as s a y i n g : " /
have trodden the winepress a l o n e , a n d f r o m t h e p e o p l e s
no one was with me.
I h a v e t r o d t h e m in m y anger a n d t r a m p l e d t h e m
i n m y w r a t h ; their lifeblood is sprinkled upon my garments, I have stained all my raiment"
(Is 6 3 , 3 ) .
T h e A p o c a l y p s e has transferred t o Christ w h a t t h e t e x t of p r e d i c a t e d of Y a h w e h .
Isaiah
T h i s in itself causes n o surprise w h a t e v e r .
It
is q u i t e possible, h o w e v e r , t h a t t h e figure of t h e W a r r i n g Messiah w h i c h w e find in A p 19,13.15 is n o t t h e w o r k of t h e N T Seer b u t w a s t a k e n o v e r b y h i m f r o m Jewish d o c t r i n e .
I n t h e P T t o G n 49,11 w e are p r e s e n t e d
w i t h t h e s a m e figure of t h e Messiah w e find in A p 19,13 ff., i. e. a W a r r i o r w i t h clothes saturated w i t h t h e b l o o d of his e n e m i e s .
Eike A p
19,13.15
t h e P T b o r r o w s t h e t e r m s of Is 6 3 t o p o r t r a y t h e warlike Messiah. W e possess t h e P T t o G n 49,11 f. in T J I , T J I I a n d in N . A s usual, there are certain differences b e t w e e n t h e m a n n e r in w h i c h t h e recensions present t h e s a m e essential p a r a p h r a s e of t h e H T . itself
speaks
of the fertility of
the
land of t h e t r i b e
of
various The
HT
Judah.
Its
t e x t is as f o l l o w s : (49,11) Binding his foal t o t h e v i n e a n d his ass's
colt to
t h e c h o i c e v i n e , he washes his g a r m e n t s in w i n e a n d his v e s t u r e in t h e b l o o d of g r a p e s ; (12) his eyes shall b e red w i t h w i n e a n d his teeth white w i t h milk.
(1")
The bearing of the PT to Gn 4 9 , 1 1 on A p
SCHLATTER,
Das
Alte
Testament
in
der johanneischen
1 9 , 1 3 was perceived b y Apokalypse
zur Porderung christUcher Theologie, vol. 1 6 , Heft 6 ) , Giitersloh later, independently, p.
1 3 4 , in
loc).
The
by R. point
H. was
CHARI,ES first
(Revelation,
fully studied
dans les Apocryphes de I'Ancien T e s t a m e n t " Bibhques,
V I ) , Bruges-Paris
1 9 6 2 , pp. 2 7 f,
A.
Beitrage
1 9 1 2 , p. 4 7 and
I I , I C C , Edinburgh 1 9 2 0 , b y P.
GRELOT,
in La Venue du Messie and a.c,
(=
n.
(=
1 2 0 above.
"Le
Messie
Recherches
The Palestinian
232
Targum
and the
Apocalypse
T J I I a n d N p a r a p h r a s e as f o l l o w s — (italics d e n o t e t h e places where t h e p a r a p h r a s e adheres t o t h e H T ; b o l d t y p e those where it b o r r o w s from Is 63): H o w beautiful
K i r r O to*?!!: Hin > « ' n o f l O l O Dp'Q^ T n y i
is
King
Messiah
w h o is t o arise f r o m a m o n g
miri'
of t h e h o u s e of J u d a h !
those
He girds
JOIp'? pS3T '12i"in
his loins a n d g o e s o u t t o w a g e w a r
bV
o n t h o s e t h a t h a t e h i m , a n d slays
•^Bpai
p e o a p21B'?r QV f'3'?0
kings
with
their
rulers,
making
t h e m o u n t a i n s red w i t h t h e b l o o d
mo K""nM « n 0 ^ 3 "innOl piT'?'Bp
of their slain a n d m a k i n g t h e hills
("0 pnna'J 'linO
w h i t e w i t h t h e f a t of their warriors
paWPO Wia"?
a n d his v e s t m e n t s are soaked in blood.
. n'33P D i e i ^ ' 0 1 0 K 0 1 3
H e is like a presser of
grapes. T h e P T renders G n 49,12 as f o l l o w s : M o r e beautiful are t h e eyes of K i n g Messiah t o b e h o l d t h a n p u r e wine\
H e c a n n o t l o o k w i t h t h e m o n u n c h a s t i t y or o n t h e
s h e d d i n g of i n n o c e n t b l o o d . cannot eat with or t a k e n
them
His teeth are furer t h a n milk.
what
b y violence
is stolen
He
(N, T J I I : p'D'OH: T J I
( N , T J I I : p V ^ ; T J I KD"I3K) (i"').
H i s m o u n t a i n s shall b e c o m e red f r o m vines a n d his winepresses f r o m w i n e , a n d his hills shall b e c o m e w h i t e f r o m t h e a b u n d a n c e of c o r n a n d s h e e p f o l d s . C o m p a r i n g t h e figure of t h e Messiah in A p 19,11 ff. and P T G n 49,11 f. w e find t h a t in b o t h t h e Messiah's r o b e is s o d d e n w i t h b l o o d ( A p 19,13; P T G n 49,11), b o t h d r a w i n g o n I s 6 3 , 2 in t h u s describing h i m .
A p 19,llb-12
s a y s t h a t t h e warring Christ g o e s f o r t h f r o m h e a v e n a n d " i n righteousness h e j u d g e s a n d m a k e s w a r ; his eyes are h k e a flame of (122) Thus T J I I , supported b y the present context
fire".
I t is natural
and T g Is 63,6, which
probably retains an old Palestinian rendering of this passage of Isaiah, a rendering affected b y the P T t o Gn 49,11.
X
has p n n z u ,
"their
men".
In the Ara-
maic we follow N which we correct occasionally according t o T J I I .
" A n d making
the hills white with the fat of their warriors" is wanting in T J I .
The H T and
parallelism T J I is here
clearly
indicate
that
defective.
(123) Cf. above p p . 144 f.
the passage
formed part of tlie PT, and that
The Messiah
in Ap
19,11-16
and PT
Gn 49,11 f.
233
t o see in this characteristic of his eyes an i n d i c a t i o n of his zeal f o r r i g h t eousness.
T h e P T t o G n 4 9 , 1 2 n o t e s t h a t K i n g Messiah's eyes are b e a u -
tiful like p u r e w i n e ; " h e c a n n o t l o o k o n u n c h a s t i t y o r o n t h e s h e d d i n g of i n n o c e n t b l o o d " , i. e. his eyes i n d i c a t e his zeal f o r righteousness. W h e n w e consider t h a t t h e A p o c a l y p s e appears t o b e a r a close relation t o t h e P T in m a n y other places w e are led t o surmise t h a t here t o o its a u t h o r k n e w of t h e P T rendering t o Gn 4 9 , 1 1 f. a n d is influenced in his t h o u g h t and language b y it. Though
occasional
references
to
a
Messianic
interpretation
of
Gn 4 9 , 1 1 f. are m e t in later r a b b i n i c literature, n o n e of t h e m is in t h e spirit of t h e P T p a r a p h r a s e .
I t appears t h a t in this w e are in t h e p r e s -
ence of a v e r y o l d pre-Christian rendering w h i c h is q u i t e in a c c o r d w i t h t h e e x p e c t a t i o n s of t h e w a r h k e Messiah w h o , as w e k n o w f r o m J O S E P H U S (i^*) and other sources, was a w a i t e d b y t h e J e w s in t h e N T p e r i o d .
This fact
is sufficient e x p l a n a t i o n of t h e a b s e n c e of t h e use of G n 4 9 , 1 0 ff. f r o m all other passages of t h e N T .
H a d Christ or his A p o s t l e s u s e d this it
w o u l d h a v e a w a k e n e d these e x p e c t a t i o n s in t h e m i n d s of their a u d i e n c e s and risked h a v i n g t h e t r u e character of Christianity m i s c o n s t r u e d .
There
was n o danger of this in a writing s u c h as t h e A p o c a l y p s e , a n d its a u t h o r was p e r m i t t e d t o d r a w o n J e w i s h t r a d i t i o n t h a t c o u l d n o t b e availed of in other c o n t e x t s . V I I I . T h e Defeat of the Forces of G o g ; A p 2 0 , 8 f. and T J I N m 11,26(^5) T h e c o n t i n u a t i o n of t h e passage w h i c h w e h a v e j u s t c o n s i d e r e d , i. e. in A p 1 9 , 1 7 - 2 1 , g o e s o n t o narrate t h e d e s t r u c t i o n of t h e b e a s t a n d t h e
('21)
BJ,
6,5,4, §§ 312 f.;
TACITUS,
Hist.
5,13;
SuETONlUS,
Vesp.,
4.
A.
POSNANSKI (Schilo, Leipzig 1904, p. 16) thinks that both TACITUS and SUETONIUS depend on JosEi'iius. H . St. J. THACKERAY (in the Loeb ed. of BJ, p. 467, n. b) denies this.
Por
a
discussion
of
the
London 1928,
texts and question see E .
NORDEN, " T a c i t u s und Josephus iiber Jesus Christus und eine messianische phetic", Neue
Jahrbucher fur
das klass. Allertum,
" D i e Zeugnisse des Tacitus und Pseudo-Josephus iiber Christus", ZNW 114-40; GuTTM.\NN, Breslau
Die Darstellung
(125)
75 [1956]
Cf. A . SCHLATTER, Das
••Gog kai Magog", Religion
der jiidischen
Religion
15 (1914)
bei Flavius
Josephus,
1928, pp. 312 f. W i t h the targumic interpretation of G n 4 9 , 1 0 cp.
Patriarchal Blessings" JBL TWNT
des Judentums
A.
1 (1933)
"4Q
174-76. T. in der johann. 790-92;
im spdthellenischen
W.
Apok.,
Bou.sSET - H .
Zeitalter,
p. 220 for the targumic texts on Gog and Magog. vStr.-B., I V , pp. 802 ft".
Pro-
31 (1913) 6 3 7 - 6 6 ; P. CORSSEN,
Tiibingen
pp. 93 ff.;
KuHN,
GRESSMANN,
Die
1926, p p . 2 1 9 f.,
T h e texts are collected
by
The Palestinian
234
Targum
and the
Apocalypse
false p r o p h e t a n d of t h e kings of t h e earth and their armies w h o h a d g a t h e r e d t o m a k e w a r o n Christ.
I n this passage t h e a u t h o r is using l a n -
g u a g e and i m a g e r y b o r r o w e d f r o m E z 3 9 , 4 . 1 7 - 2 1 , a t e x t t h a t
narrates
t h e d e s t r u c t i o n of G o g , f r o m t h e land of M a g o g , after his a t t a c k o n t h e Holy
City.
I n t h e f o l l o w i n g c h a p t e r t h e a u t h o r narrates t h e e v e n t s t h a t take p l a c e during t h e m i l l e n n i u m and after.
During the period, " t h e dragon,
w h o is t h e D e v i l a n d S a t a n " , is b o u n d and t h r o w n i n t o t h e p i t (20,2 f . ) . C o n c u r r e n t l y w i t h this i m p r i s o n m e n t of t h e ancient serpent, t h e souls of t h o s e w h o w e r e p u t t o d e a t h for t h e t e s t i m o n y of Jesus e n j o y a period of bliss (20,4). life.
A t t h e e n d of t h e millennium t h e rest of t h e d e a d c o m e t o
T h i s is t h e first resurrection (20,5). 20,7 ff. c o n t i n u e s t h e idea of v. 3: A n d w h e n t h e t h o u s a n d years are e n d e d Satan will b e loosed f r o m his p r i s o n (8) a n d will c o m e o u t
to
deceive
the nations
which are at the four corners of the earth, that is, Gog and Magog, t o g a t h e r t h e m for b a t t l e ; their n u m b e r is like t h e sand of t h e sea.
(9) A n d t h e y m a r c h e d u p o v e r t h e b r o a d earth a n d sur-
r o u n d e d t h e c a m p of t h e saints and t h e b e l o v e d c i t y ; hut fire came down from heaven and consumed them. T h e d e v i l is then t h r o w n i n t o t h e l a k e of fire, where t h e beast and t h e false p r o p h e t are a l r e a d y being t o r m e n t e d .
20,11 f. g o e s o n t o describe
t h e j u d g e m e n t scene while 13 tells of t h e general resurrection, w h e n t h e sea. D e a t h and H a d e s g a v e u p " t h e d e a d t h a t were in t h e m , a n d all were judged b y what they had d o n e " .
A f t e r this there f o l l o w s t h e creation
of a n e w h e a v e n .and a n e w earth a n d of t h e N e w Jerusalem (21,1 ff.). I n this s e q u e n c e , i. e. t h e Millennium ( A p 2 0 , 4 - 6 ) , G o g and (20,7-10), t h e General R e s u r r e c t i o n a n d J u d g e m e n t
Magog
(20,11-15), t h e N e w
H e a v e n , t h e N e w E a r t h and t h e N e w J e r u s a l e m (21,1 ff.), J o h n is f o l l o w ing a t r a d i t i o n a l p a t t e r n w h i c h is u l t i m a t e l y b a s e d o n E z c h h 37 - 40 ff., c h a p t e r s t h a t s p e a k of t h e Messianic K i n g d o m (Ez 3 7 ) , G o g f r o m M a g o g a n d his d e s t r u c t i o n ( E z 3 8 - 3 9 ) , t h e N e w Jerusalem ( E z 4 0 ff.) ("«).
The
chief differences b e t w e e n t h e t w o a c c o u n t s are t h a t Ezekiel d o e s n o t speak of t h e R e s u r r e c t i o n as A p 2 0 , 1 1 - 1 5 d o e s , a n d t h a t this latter m e n t i o n s G o g a n d M a g o g whereas Ezekiel speaks of G o g f r o m t h e l a n d of M a g o g (Ez 38,2).
T h i s latter difference c a n easily b e e x p l a i n e d b y J e w i s h t r a d i -
t i o n t h a t uses t h e s a m e e x p r e s s i o n , " G o g a n d M a g o g " , as t h e A p o c a l y p s e . W h e n A p 19,9 s a y s t h a t G o g a n d M a g o g , i. e. t h e n a t i o n s t h a t ascended
(128)
Cf
KUHN,
a.
c,
pp.
790
f.
Ap
20.8f.
and
TJI
Nm
11.26
235
against Jerusalem, were d e s t r o y e d b y fire f r o m h e a v e n h e m a y b e t h i n k i n g of E z 3 8 , 2 2 , a n d m a y also b e d e p e n d e n t o n r a b b i n i c t r a d i t i o n t h a t s p e a k s of t h e d e s t r u c t i o n of G o g b y fire ( i " ) .
These rabbinic texts mention the
tradition rather t h a n describe t h e d e s t r u c t i o n itself. t h a t w e believe T J I N m
I t is for this reason
11,26 merits c o n s i d e r a t i o n , as it narrates t h e
destruction of G o g b y fire f r o m h e a v e n and tells of t h e resurrection i m m e diately after this, t h u s offering a parallel t o t h e p a s s a g e of t h e A p o c a l y p s e u n d e r consideration. The H T to N m
11,26 s p e a k s of E l d a d a n d M e d a d p r o p h e s y i n g
t h e c a m p during t h e desert w a n d e r i n g s .
The question
as t o t h e s u b j e c t of their p r o p h e t i c a c t i v i t y .
in
naturally
arises
P S E U D O - P H I L O {LAB
20,5)
says t h a t it w a s t o t h e effect t h a t Moses w o u l d die a n d t h a t J o s h u a w o u l d succeed him.
Sifre Num to N m
11,26 says t h a t t h e y p r o p h e s i e d
t h e future. A saying a t t r i b u t e d t o
R.
Nehemiah
about
(c. 160
A . D . ) ( " 8 ) in
Sanh. 17a says t h e pair p r o p h e s i e d a b o u t G o g a n d M a g o g .
T h i s is t h e
manner in w h i c h t h e P T u n d e r s t a n d s t h e verse, a l t h o u g h it also preserves t h e tradition m e n t i o n e d in LAB t h e same in all P T t e x t s order
in s o m e
20,5.
T h e first p a r t of t h e p r o p h e c y is
(i. e. T J I , T J I I , N ) , apart f r o m an i n v e r t e d
representatives
of
t h e P T ('^s*).
We
render
TJI
here
(itahcs d e n o t e t h e biblical t e x t ) : And there remained two men in the camp.
The name of one
was Eldad and the name of the second was Medad. .. spirit of p r o p h e c y rested on t h e m C^^).
and
the
Eldad prophesied
and
s a i d : " E o ! , Moses dies (lit. 'is b e i n g g a t h e r e d f r o m t h e w o r l d ' ) and J o s h u a b a r N u n serves t h e c a m p after h i m a n d leads t h e p e o p l e of t h e h o u s e of Israel a n d brings t h e m in t o t h e l a n d of Canaan a n d g i v e s it t o t h e m as their p o s s e s s i o n " .
Medad pro-
phesied a n d s a i d : " E o ! Quail ascend f r o m t h e sea a n d c o v e r t h e entire c a m p of Israel a n d shall b e a snare t o t h e p e o p l e " .
See the texts in S t r . - B .
Ill,
Cf. vStr.-B., I l l ,
n.
p. 838,
(128a) Por verbal differences (129) With im).
this
In Aramaic text
Tnv.
we can
see above p. 194, note
N and T J I I
compare
M. W I L C O X (The Semitisms
tion to an unpublished
note of
parallel to these N T texts. is not a septuagentalism,
837 f. sub. a. 1.
Acts
of Acts,
have: " ( a )
(xa&Ctetv em)
2,3
Oxford
WENSINCK
" T o sit o n " ,
7 6 ; cf.
also pp.
144 f.
holy spirit rested on t h e m " . 1,32 f.
(fiiveiv
1965, p. 102) has drawn
atten-
which
gives
xa&iCei im.
nor is it found in biblical
and
Jn
TJII
Acts
2,3
Hebrew"
Nm (cf.
11,26 Jn
(WILCOX,
as
a
1,32 f.) ibid.).
The Palestinian
236
Targum
and the
Apocalypse
T h e r e m a i n d e r of t h e p r o p h e c y is o n G o g and M a g o g and in all P T t e x t s is g i v e n b y b o t h E l d a d a n d M e d a d .
I n this p a r t t h e P T divides.
N a n d T J I I , w i t h p r a c t i c a l l y identical t e x t s , speak
of t h e destruction
of G o g a n d M a g o g b y K i n g Messiah, whereas T J I tells of t h e d e s t r u c t i o n of G o g b y fire f r o m h e a v e n .
W e first g i v e t h e t e x t of N and T J I I
— (italics as a b o v e ) : And
both
of t h e m p r o p h e s i e d t o g e t h e r a n d s a i d : " A t t h e
v e r y e n d of t h e d a y s G o g a n d M a g o g (will) ascend o n Jerusalem and b y t h e h a n d s of K i n g Messiah t h e y fall.
A n d for seven
years ( T J I I a d d s : " o f d a y s " ) t h e children of Israel will kindle fire f r o m their i n s t r u m e n t s of w a r (cf. E z 3 9 , 9 f.; T J I I a d d s : " a n d t h e y shall n o t fell t r e e s " ) " . And these were of the seventy T J I has the following
p a r a p h r a s e — (bold face
denotes
sages... the
pas-
sages parallel t o A p 2 0 , 9 ) :
pnnn
P'2:n0 N i n 3
Din
Both
of
them,
however,
prophesied
p'^D iO'?0 Nil piONT
t o g e t h e r a n d s a i d : " E o ! a king ascends
P|1D3 31301 K r i s fO
f r o m t h e l a n d of M a g o g at t h e e n d of
nop pD'70 f 3301 N'OT
t h e d a y s a n d gathers kings b e d e c k e d
pDIDXI p3i1 S'OO:^ by\ p3Vir 'rai*? «31p pilDOl \Vb prOnr' '32 bV ^ N i r ' 1 NP1N3 D'I'p 012 Krm'73 pn*? DiO'fiS'N
•jBpOl ("»)
pp3r
with crowns and governors c l a d in c o a t of mail a n d all p e o p l e s wiU o b e y h i m .
A n d they wage war
in t h e l a n d of Israel against t h e sons of t h e C a p t i v i t y .
T h e Lord ( K y r i o s ) ,
h o w e v e r , is near t h e m (i.e. t h e Israelites)
nrra
in t h e h o u r of affliction ("») a n d kills
NnOe>3 ni'p'n pnbO
all of t h e m b y a burning breath, by
NpD31 Nntt>N n'3nn'7r3
a flame of fire, that goes out from
p!?S31 Nip' '0113 ilinnO
beneath the Throne of Glory. A n d their
(130) W i t h this text cp. the citation from tlie Book of Eldal and Modal in the Pastor
of Hermas,
vis. 2, 3, 4:
'Eyyrx;
HVQIOQ roig
Eniaroecpofievotg, (hg
yeyoajtrai
iv rib 'EXdad xai Mcodar, roig ngotprjrsvaaatv iv igrifiu) rw Xaw. N o other citation from this apocryphal work is known but we can that it was an apocalypse
of Jewish
(1938) 9 9 3 and E. SCHURER, GJV, can be found.
origin;
III,
judge from the context of cf.
OEPKE, "krypto"
See also V . BARTLET, " T h e Prophecy London, April
3
4th ed., p. 358 where further literature of Eldad and Modad, and
the Legend of Jannes and J a m b r e s " in The International N . 45, Series X I I ,
Hermas
in TWNT
1916, pp. 2 2 - 2 4 .
Journal
of
Apocrypha,
Ap
20,8 f. and TJI Nm 11,26
237
Kmita bV fin'liS n v n b'2 flfl'n
c o r p s e s fall o n t h e m o u n t a i n s of t h e l a n d o f Israel a n d all t h e w i l d a n i m a l s
N'QO '*1S'2£1
a n d t h e b i r d s of t h e h e a v e n s
pn'QCI^ yby^ •73 p n " pi3 nnnOI
a n d d e v o u r their c o r p s e s . this
all the dead
come
A n d after
of Israel
shall
ppaenn "^Nlt^n K ' D ' O
c o m e to life and delight t h e m s e l v e s
Waax"! ("^) KlICS fO
f r o m the good ( " i ) that w a s set aside
p pn^
for t h e m f r o m the beginning and shall
m^W
. . . p m m y I ^ N 1*?3pn
receive the reward of their d e e d s . . .
Unlike T J I , t h e A p o c a l y p s e (20,8) speaks of G o g a n d M a g o g .
The re-
mainder of T J I ' s p a r a p h r a s e t h a t speaks of t h e d e s t r u c t i o n of t h e h o s t i l e forces t h r o u g h fire, rather t h a n b y t h e Messiah, a n d t h e resurrection f o l lowing o n this, is w h a t w e find in t h e A p o c a l y p s e .
I t is p r o b a b l e t h a t a
tradition s u c h as t h a t w h i c h w e find in T J I lies b e h i n d A p 20,9 ff. O f course m a n y traditions o n t h e p o i n t w e r e p r o b a b l y k n o w n t o t h e a u t h o r of t h e A p o c a l y p s e .
I n 19,17 ff. t h e Seer is also referring t o t r a d i t i o n s c o n -
n e c t e d w i t h G o g a n d M a g o g a n d there h e says t h a t t h e s e will b e d e s t r o y e d b y t h e warring Messiah, just as T J I I a n d N t o N n i 11,26 d o .
I n 2 0 , 9 ff.,
h o w e v e r , h e m a y well b e d e p e n d e n t o n t h e v a r i a n t f o r m of this as w e find
it in T J I .
T h e parallels here are closer t h a n t h o s e w e find i n r a b -
binic sources a n d t h a t t o A p 19,9 f r o m T J I is g e n e r a l l y n o t e d b y c o m m e n t a t o r s in their e x p o s i t i o n of t h e verse ('^s). ( " 1 ) saitOlO), " g o o d " , by M . GINSBURGER; exact reproduction reproduce
is the reading
of the London
a check of the M S has shown princeps
the m o u n t a i n " .
T h e Polyglot
of 1593, have K11B fO, which is most
error for the reading of the London M S . with a double 1.
published text is an
(cf. p. 135 above on this edition).
the editio
i. e., " f r o m
M S of T J I
that the published
texts, that certainly an
[0, can only be rendered in one manner,
T J I , however,
generally
writes this word as SilIB,
It m a y be this fact that has led CIIEVALIER, or his corrector, t o
render in W A L T O N ' S Polyglot as: "(deliciis
fruentur)
de tauro quod{\)
te:positum(\)
est ilHs ab initio". In rendering b y a neuter taurum he is apparently merely ducing the Aramaic word K'lIB, "tawra". which
H e scarcely takes Silts
would require S'l'in instead of S'ils.
There
is then
repro-
t o mean a bull;
no question
in T J I ,
Aramaic or Latin rendering, of the resurrected enjoying a bull that
was hidden
for them from the beginning!
(L'Apocalypse,
2nd. ed., p. x x x v ; he compares (132)
Y e t this is precisely h o w E . B. A L L O
3rd ed. p. X L i v ) understands T J I N m 11,16, which
with the doctrines of Mithraism.
Cf., e. g. E . B. A L L O , O. C, ad loc.
teaching
CHAPTER
SOME
MESSIANIC A N D
The received ripe
for
doctrine
students
of
comparative
Paris Jewish
study
of
Jewish
Messiah,
A
System
Critical
past
literature
at
has
already
time
is
present
and
brought
principally
Messianic
doctrine
by
about the
now much than by
a
Qumran
in general
see: M .
depuis Alexandre jusqu'a I'empereur JIadrien, paldstinischen
Theologie aus
Leipzig 1880, p p . 3 3 3 - 7 1 ; J . D R U - M M O N D , The of the Messianic
of the Mishnah,
l'''or the Messianic
are
has been
Idea among the Jews from the
London 1887; E . ScntJRER,
(1907) 5 7 9 - 6 5 1 ; J . KLAUSNER, Thie Messianic
b y G . W . ANDER.SON,
The
of Messianic d o c t r i n e in Israel This
der altsynagogalen
Study
Messiah
as w e
to the Close of the Talmud,
S . STINESPRING, London
the
centuries.
question
were.
und Talmud,
ning to the Completion W.
the
For post-biblical
Midraschim
I N T H E TARGUMS
concerning
in
Histoire des iddes messianiques
Rise of the Maccabees II
of
century
1874; P\ W E B E R ,
Targum,
Targums
attention
on the development
t h e last
(1) Bibliography: VERNES,
the
a reconsideration
of
THEMES
I N T H E N E W T E S T A M E N T (')
considerable
better informed
VIII
Idea in
Israel from
its
GJV, Begin-
translated from the 3rd Hebrew edition b y
1956; S . MOWINCKEI., He That Cometh,
translated
Oxford 1956. doctrine
of Qumran
cf., among
the subject, J . S. CROATTO, " D e Messianismo Q u m r a n i c o " ,
the many writings on VD 3 5 (1957) 279-86;
3 4 4 - 6 0 . J . VSTARCKY " L e s quatre etapes du messianisme a Q u m r a n " , RB 70 (1963) 481-505; R. E .
B R O W N , S . S . , " J . Starcky's
Theory
of Qumr&n Messianic D e -
v e l o l o p m e n t " , CBQ 28 (1966) 51-57; A . BARUCQ S . S . " D e messianismo i n ' D O C U mento Z a d o q a e o " ' ,
VD 16 (1936) 8 9 - 9 6 ;
123-27;
188-92; 242-45.
For other questions see L. G R Y "I^e Messie des Psaumes de S a l o m o n " ,
Museon
N S 7 (1906) 2 3 1 - 4 8 ; J . B. P R E Y " L e conflit entre le messianisme de Jesus et le Bib 14 (1933)
133-49; 269-93 (I " L e s con-
ceptions messianiques des Juifs au temps de J . - C " ,
p p . 137-49; I I " L e Messia-
messianisme des Juifs de son t e m p s " . nisme
de J e s u s " , p p . 2 6 9 - 9 3 ) ;
P. PRIGENT "Quelques
testimonia
messianiques.
Iveur histoire litteraire de Qoumran aux Peres de r:gglise", TZ 15 (1959) 419-30. For the Messianic references in the Targums see: J. B U X T O R F in chaldaicum, talmudicum
Lexicon
et rabbinicum s. v. nitPC, where he collects all the targumic
references t o the Messiah; ed. Basle 1639, coll. 1268-1273; ed. B. P'^SCHER, Leipzig 1875,
p p . 6 4 2 - 4 4 ; J. H . MICHAELIS, De
dodrina 238
de persona
Christi
(speciatim
Targumim
de voce
Memra
usu
insigni
seu Logos
anti-judaico
in
a chaldaeis de
Expectation
of the Days
of the Messiah
t e x t s w h i c h s h o w us t h e
239
fluctuations
this d o c t r i n e u n d e r w e n t w i t h i n t h e
D e a d Sea sect during t h e p e r i o d running f r o m t h e m i d - s e c o n d
century
B . C . t o t h e first half of t h e first Christian c e n t u r y . T h e r e are g o o d indications t h a t a s t u d y of this a s p e c t of t h e T g s w o u l d yield p o s i t i v e results a n d s h o w t h a t here all t h e T g s , n o t m e r e l y the P T , retain an o l d s t r a t u m of d o c t r i n e left u n t o u c h e d in t h e r a b b i n i c recension t h e w o r k has u n d e r g o n e .
T o mention but a few points: Gn 49,10
is u n d e r s t o o d Messianically in O while t h e surrounding c o n t e x t is n o t . A . P o s N A N S E i ' s (2) e x h a u s t i v e s t u d y of t h e h i s t o r y of t h e exegesis of this t e x t has m a d e it clear t h a t t h e Messianic i n t e r p r e t a t i o n of t h e verse is quite absent f r o m t h e earlier writings a n d reappears o n l y in t h e later midrashim.
Going
on
the
evidence
produced
by
A.
POSNANSKI,
J.
B O N S I R V E N (') writes: N o u s a v o n s v u q u e d a n s I'ecole d e R . Sela o n appelait le Messie Silo, s u i v a n t la p r o p h e t i c ; le trois t a r g u m s O, T J I , T J I I remplacent carrement I'obscur
r\bw p a r (iO'^O) J^n'tfO, le roi
Messie; c e t t e exegese n e t t e m e n t messianique d u t e x t e n e r e a p parait plus q u e dans des c o m m e n t a i r e s r e c e n t s ; au contraire vers le fin d u s e c o n d siecle n o u s v o y o n s s ' e b a u c h e r u n e i n t e r p r e t a t i o n qui p r e v a u d r a : elle identifie le sceptre et le legislateur, I'un au chef de I'exil q u i est en B a b y l o n i e , I'autre soit au S a n h e d r i n d e J e r u salem, soit a ses chefs, descendents d e D a v i d p a r Hillel.
Nous
ne t r o u v o n s p a s q u ' o n ait j a m a i s v u la u n signe d e I ' a v e n e m e n t messianique; au contraire
Messia 1758-59;
usurpata),
Halle
1 7 2 0 ; I.
nous
SCHWARZ,
discernons
Jesus
R . YOUNG, The Christology of the Targums,
as it is unfolded
in the Ancient
Jewish
Edinburgh 1 8 4 8 ; W . A Y E R S T , Tiqwat of the Ancient
Targums
Yisrael,
Jews concerning the Messiah
comme
targumicus,
volonte
parts,
Torgau
or the Doctrine of the
Messiah
(Hebrew,
the Hope
2
la
Aramaic,
of Israel,
English),
or the
as stated in the Targums;
Doctrine
Italian trans-
lation, Milan 1 8 6 5 (the edition consulted); J. L A N G E N , Das Judenthum in
Paldstina
zur Zeit Christi.
Freiburg
Ein Beitrag zur Offenbarungs-
in Breisgau, 1 8 6 6 , pp. 4 1 8 - 2 9 ;
und Religions-Oeschichte,
W E B E R , O. C, 1 8 8 0 , pp. 3 4 4 ff., 3 6 5 f.;
•'Le Messie dans le Targum des Prophetes", RevTheolPhil BRIERRE-XARBONNE, K.
G.
Exegese
BERNHARDT "ZU
targumique
Eigenart
Zusatze im Targum Jeruschalmi I " BerHn 1 9 5 8 , pp,
und
des Prophdties Alter
der
5 - 4 6 ; J. J. Paris 1 9 3 6 .
messianisch-eschatologischen
in Gott und die Gotter, P'estschrift E . F'ascher,
68-83.
(2) Schilo, ein Beitrag zur Geschichte der Messiaslehre Genesis 49,10
4 4 (1911)
messianiques,
P. HUMBERT
im Allertum
bis zum Ende des Mittelalters),
(I Die
Auslegung
von
Leipzig 1 9 0 4 .
(3) Le judaisme palestinien au temps de Jdsus-Christ, vol. I, Paris 1 9 3 5 , pp. 3 9 2 f.
Some Messianic
240
d ' a t t e n u e r le Messianisme d u t e x t e .
Etait-ce
Themes
p a r reaction c o n t r e
I ' a p o l o g e t i q u e chretienne q u i d e s ses premiers essais v i t dans la p r o p h e t i c d e J a c o b u n e designation d e Jesus et la p r e u v e q u e lui seul etait l e Messie a t t e n d u ? T h e p o r t r a i t of t h e warrior Messiah d e p i c t e d in t h e P T t o Gn 4 9 , 1 1 f. has a l r e a d y b e e n dealt w i t h (*).
T h i s v i e w of t h e S o n of D a v i d is e x a c t l y
in a c c o r d w i t h w h a t w e k n o w of t h e Messianic beliefs of N T t i m e s f r o m the
and JOSEPHUS.
Gospels
I t is also t h e p i c t u r e o f t h e Messiah w e
find elsewhere i n t h e T g s , b u t is n o t t h a t o f r a b b i n i c J u d a i s m . S T R A C K B n , E E R B E C K w r i t e (^): I n d e r r a b b i n i s c h e n L i t e r a t u r sind es besonders d i e T a r g u m i m , d i e d e n Messias als K r i e g s h e l d e n feiern. TJI 9;
Gn 4 9 , 1 1 ;
TJII
Nm
TJH, 11,26;
ibid.;
[Str.-B. refer t o
T g Is 1 0 , 2 7 ; T g Jer 5 2 , 1 3 . 1 4 ;
TJI Nm
24,17]
I n der e i g e n t h c h e n
ischen L i t e r a t u r tritt d a s kriegerische H e l d e n t u m
53,3.7rabbin-
des Messias
wenig h e r v o r ; dieses ist v i e l m e h r z u e i n e m h e r v o r s t e c h e n d e n Z u g e i m B i l d e d e s Messias b . J o s e p h ( b . E p h r a i m ) g e w o r d e n , w a h r e n d der Messias b . D a v i d m e h r als Friedensffirst u . M a n n der T o r a verherrlicht w i r d . W e d o n o t here i n t e n d t o g o i n t o t h e q u e s t i o n of t h e manner in w h i c h t h e Messiah is p r e s e n t e d in t h e T g s i n general o r i n t h e P T in p a r ticular.
I n s t e a d w e shall t a k e a f e w a s p e c t s of t h e N T d o c t r i n e o n t h e
r e v e l a t i o n of t h e Messiah a n d see h o w t h e y c o m p a r e w i t h w h a t w e read in t h e P T a n d i n t h e T g s as a w h o l e .
I. T h e Expectation of the Days of the M e s s i a h in the N e w T e s t a ment ( M t 13,17; L k 10,24; J n 8,56) and P T T e x t s H a v i n g e x p l a i n e d t o h i s disciples t h a t h e h a s s p o k e n in parables t o the
crowds
s o t h a t t h e p r o p h e c y of I s 6 , 9 f. b e fulfilled,
Christ
con-
tinues (Mt 1 3 , 1 6 f . ) : " B u t blessed are y o u r eyes, f o r t h e y see, a n d y o u r ears f o r t h e y hear.
( 1 7 ) T r u l y , I s a y t o y o u , m a n y p r o p h e t s a n d right-
e o u s m e n longed
{ensMiJiriaav) t o see w h a t y o u see, a n d d i d n o t
see i t , a n d t o h e a r w h a t y o u hear, a n d d i d n o t hear i t " . (1) Cf. above p p . 2 3 0 - 3 3 . (5) Kommentar...
vol. I V , p p . 8 7 7 f.
Expectation
of the Days
of the Messiah
241
I/Uke (10,24) g i v e s t h e w o r d s of Jesus in a different c o n t e x t a n d in a somewhat
different
form.
He
places t h e m
after t h e
r e t u r n of
the
s e v e n t y - t w o disciples w h o r e j o i c e t h a t t h e d e m o n s are s u b j e c t t o t h e m . Christ r e m i n d s t h e m t h a t their t r u e c a u s e f o r j o y s h o u l d b e t h a t their n a m e s are w r i t t e n in h e a v e n .
H e then thanks the Father for having hidden
his secrets f r o m t h e wise a n d r e v e a l e d t h e m t o b a b e s . disciples h e t h e n s a y s t o t h e m
T u r n i n g t o his
privately:
" B l e s s e d are t h e e y e s w h i c h see w h a t y o u s e e ! (24) F o r tell y o u
that
many prophets
and
kings desired
I
{-^^sXrjaav) t o
see w h a t y o u see, a n d d i d n o t see it, a n d t o h e a r w h a t y o u h e a r , a n d d i d n o t hear i t " . I n J n 8,56 O u r L o r d g i v e s a c o n c r e t e e x a m p l e of o n e w h o t o see his d a y a n d s a w it.
desired
I t w a s A b r a h a m (').
" Y o u r father A b r a h a m r e j o i c e d t h a t h e w a s t o see m y d a y Iva idrj); he s a w it a n d w a s g l a d " .
{^yaXhdaaro
I n t h e N T p e r i o d there s e e m s t o h a v e b e e n an intense e x p e c t a t i o n of t h e c o m i n g of G o d ' s r e d e m p t i o n a m o n g t h e p i o u s J e w s .
One such was
S i m e o n w h o l o o k e d {ngoadexo/xsvoi;) f o r t h e r e d e m p t i o n of Israel ( L k 2,25). Another was Joseph k i n g d o m of G o d
of
Arimathea
who
(Mk 15,43; L k 2 3 , 5 1 ) .
looked
{ngoadexofievog) f o r
the
W h e n Christ w a s p r e s e n t e d in
t h e T e m p l e t h e p r o p h e t e s s A n n a s p o k e of h i m t o all t h a t w e r e l o o k i n g
(») See Str.-B. I, p. 468 and I I , pp. 525 f. for the Jewish traditions on the vision granted to Abraham at the Covenant " b e t w e e n the pieces", Gn 15,19 ff. The majority of the texts say that Abraham was then granted a vision of the world to come
"Et
dilexisti eum
Abraham, et demonstrasti ei finem temporum solo secrete n o c t u "
as well as of
(Ed. BENSr,Y-
JAMES, Texts and Studies,
this world; cf. 4 Esdras
Vol. I l l ,
N o 2,
3,14;
Cambridge 1895, p. 8).
The P T to
Gn 15,12 plays on the words " T e r r o r " , " G r e a t " , " D a r k n e s s " and " F e l l " of the H T and takes the text t o refer to the four kingdoms that would arise Abraham's
children in
" D a r k n e s s " Media; the T J I I has Persia,
the course
of
history.
The
" T e r r o r " is
" G r e a t n e s s " Greece; " F e l l " , that
is
against
Babylon; the
Edom
(=
Rome;
and attempt to evade Christian censors; the text is erased in
N) which is to fall and never to rise a g a i n " .
The text probably implies a refer-
ence to Messianic times and to the victory of the Messiah over R o m e . C. P. BURNEY, pp.
The
Aramaic
Origin
of
which in Syriac
means
both
"wished,
JASTROW, 5 . v., p. 963 citing Keth.
62 b.
Fourth
Gospel,
Oxford
longed" and also " e x u l t e d " .
1922,
J o h n " , HTR
16 (192.3) 340 f.
See also
P'or another possible Semitic word to
explain jjyaXXidaaro see Ch. C. TORREY, " T h e
16
the
I l l f. thinks that behind rjyaUtdaaro Iva of Jn 8,56 there lies the Aramaic HID
Aramaic
Origin of the
Gospel of
Some
242
{nQoadsxofihotg)
f o r tlie r e d e m p t i o n
Messianic
of J e r u s a l e m
Themes
( L k 2,38).
We now
c o m e t o c o n s i d e r w h e t h e r t h e J e w s of t h e N T p e r i o d b e l i e v e d s o m e of t h e i r a n c i e n t s desired t o see t h e D a y s of t h e Messiah a n d w h e t h e r this w a s r e v e a l e d t o , o r w i t h h e l d f r o m , a n y of t h e m . 1. A vision of the Messiah, to Balaam {PT Nm 24,3.15):
withheld from all the Prophets, was granted
I n N m 2 4 , 3 . 1 5 , referring t o B a l a a m t h e H T
s p e a k s of " t h e o r a c l e of t h e m a n w h o s e e y e is o p e n e d " , pPH DDtt'. pUH Dn2> p r e s e n t s s o m e difficulty ('). 0[^p,
Dfltt? m a y b e v o c a l i z e d as Qfltt^, " t r a n s p i e r c e d " ,
" o p e n " , o r on'O ( = DlflD), " c o n c e a l e d " .
F o r Judaism Balaam was
a n e v i l m a n , a n d called " B a l a a m t h e V i l l i a n " , o r " t h e W i c k e d W e a r e n o t t h e n surprised t o see Sanh.
Balaam".
105 a u n d e r s t a n d this t e x t as
referring t o a p h y s i c a l d e f o r m i t y of t h e seer, t a k i n g it t o m e a n " B a l a a m was one-eyed".
T h e P T u n d e r s t a n d s t h e difficult DDC^ t h r o u g h t h e m e a n -
i n g s of b o t h " o p e n e d " a n d " c o n c e a l e d " . no N ' O ' D D K ' m
• nb bynQ mn
p
T J I renders:
T o w h o m t h e mysteries hidden f r o m t h e prophets were revealed.
'DSDNT
N a n d T J I I r e n d e r Hkewise. W e g i v e here T J I I , Paris 1 1 0 :
b:>
what
|0 ' D D n K I |Na
.'I'^r '"parTK
T h i s P T p a r a p h r a s e is s c a r c e l y word ontf.
w a s h i d d e n f r o m all t h e
prophets was revealed t o h i m . occasioned
m e r e l y b y t h e difficult
I t is m u c h m o r e l i k e l y t h a t t h e rendering is d u e t o t h e oracle
t h a t f o l l o w s t h e p h r a s e in v . 15, i. e. t h e vision t h a t w a s g r a n t e d t o h i m of t h e Star t h a t w a s t o c o m e f r o m J a c o b ( N m 24,17) in w h i c h T J I sees the
Messiah
and which
N
and T J I I paraphrase
as "a
R e d e e m e r " («).
This vision revealed t o Balaam was, doubtless, that which according t o t h e P T t o N m 2 4 , 3 . 1 5 w a s h i d d e n f r o m all t h e p r o p h e t s .
T h e t e x t is
t h e n parallel t o M t 13,17 a n d L k 10,24 w h i c h s a y t h a t m a n y
prophets
desired t o see t h e d a y of t h e Messiah b u t d i d n o t see i t .
(') Cf. G . VERMES,
Scripture
and Tradition,
pp. 156 f.
(8) This text of N m 24,17 is interpreted Messianically in the Qumran writings; cf. D D
4 Q Florilegium
and D D 7 [19J, 18 f.
J. STARCKY
was composed shortly after 6 3 B . C . and speaks
( a . c , in note 1) believes
of one Messiah. R . BROWN
(with others) would date it t o c. 100 B . C . and thinks it m a y well speak of t w o Messiahs; cf. a. c. in note 1.
Expectation
of the Days
of the Messiah
243
2. The vision of the Days of the Messiah desired hy Jacoh {PT Gn 49,18) but withheld from him {PT Gn 49,1): t h e j u s t of t h e O T . call h i m a p r o p h e t .
J a c o b c a n c e r t a i n l y b e classed a m o n g
W i t h P s 105(104), 15 a n d 1 Chr 16,22 w e c a n also T h e P T t o G n 4 9 , 1 8 tells u s h o w J a c o b l o o k e d f o r -
w a r d t o , a n d y e a r n e d f o r , t h e r e d e m p t i o n G o d h a d p r o m i s e d t o his p e o p l e . T h e t e x t of t h e P T t o this verse is p r e s e r v e d i n T J I , T J I I , N a n d i n t w o t a r g u m i c tosafoth ( ' ) .
T h e P T is a p a r a p h r a s e o n t h e H T w h i c h h a s :
" I wait for your salvation, O L o r d " . follow immediately Manoah
came
o n his blessing
( J u d 13,2).
T h e words are those of J a c o b and of D a n , from
which
Samson ben
T J I h a s t h e f o l l o w i n g p a r a p h r a s e — (itahcs
d e n o t e t h e b i b l i c a l t e x t p a r a p h r a s e d ) (i»): J a c o b o u r father said w h e n h e s a w G i d e o n b a r J o a s h a n d S a m s o n b a r M a n o a h t h a t w e r e t o arise as r e d e e m e r s " N o t f o r t h e r e d e m p t i o n of G i d e o n d o I l o o k
(ppnS):
('3D0) a n d n o t
for t h e r e d e m p t i o n of S a m s o n d o I y e a r n (pmO) as their r e d e m p t i o n is b u t t h e r e d e m p t i o n of an h o u r (i. e. s h o r t - l i v e d ) , b u t for your redemption do I look (D'OD) a n d y e a r n ( f l ' p m N )
0
Lord,
since y o u r r e d e m p t i o n is an eternal r e d e m p t i o n " . T J I I a n d N h a v e p r a c t i c a l l y identical t e x t s . noting w h e r e it differs f r o m N (") —
W e render T J I I h e r e ,
(itahcs as b e f o r e ) :
O u r father J a c o b s a i d : " N o t f o r t h e r e d e m p t i o n o f G i d e o n bar J o a s h d o e s m y soul l o o k ( n " 3 D ) w h i c h is b u t of a n h o u r , n o r f o r t h e r e d e m p t i o n of S a m s o n b a r M a n o a h w h i c h is a t r a n sient r e d e m p t i o n , b u t f o r t h e r e d e m p t i o n ( N : " f o r t h e r e d e m p t i o n of h i m " ) w h i c h y o u said i n y o u r w o r d ( N o m i t s " i n y o u r
word")
y o u w o u l d bring u p o n y o u r p e o p l e , t h e c h i l d r e n of Israel, to that redemption
{N: "to you, to your redemption")
does my soul look
(n"3D)". (9) These tosafoth can be found in M. G I N S B U R G E R , pp.
73
Das
Fragmententhargum,
f.
{1°) The .\ramaic texts can be seen in W A L T O N and M . GINSBURGER, Jonathan,
Pseudo-
p. 9 3 ; for a Latin version see W A L T O N ; an English translation can be
found in J . W . ETHERIDGE, O. C, p. 3 3 2 . M. BLACK (An Aramaic Approach,
p. 2 4 3 )
prints the text of T J I I Gn 4 9 , 1 8 as an example of the Aramaic
of the
Jews.
poetry
W i t h the expectant words of Jacob we should compare those of the pious
Simeon when his eyes had seen the promised salvation (Lk 2 , 2 9 - 3 2 ) .
T h e atmos-
phere of intense expectation for the Messiah found in L k 2 , 2 5 - 3 8 reflects the P T Gn 4 9 , 1 8 and other P T passages very well. (")
Por " s a l v a t i o n " see below p. 2 4 6 .
For the Aramaic texts of T J I I see W A L T O N and M. GINSBURGER, Das
Fragmententhargum,
p. 2 5 ; for an E T see ETHERIDGE,
p. 3 3 7 .
Some
244
We
Messianic
Themes
m a y n o t e t h e s h g h t difference b e t w e e n t h e t e x t s of T J I and
T J I I , N.
I n t h e f o r m e r w e read of J a c o b " l o o k i n g f o r w a r d " ('DDO) and
" y e a r n i n g " (pmO) f o r this r e d e m p t i o n while t h e latter speak merely of t h e P a t r i a r c h ' s " l o o k i n g f o r w a r d " (IT'DD) t o this s a m e . m o r e intense awaiting t h a n d o t h e other P T t e x t s .
T J I expresses a
W i t h this variation
w i t h i n t h e P T S y n o p t i c s , w e m a y c o m p a r e t h e N T S y n o p t i c s . M t 13,17 s p e a k s of r i g h t e o u s m e n a n d p r o p h e t s longing
{ins&viLirjaav) t o see t h e
d a y s of t h e Messiah, whereas IM 10,24 says t h e y desired {eMlr)aav) t o see it.
S u c h N T variants m a y b e d u e t o differences t h a t arose within Pales-
tinian c o m m u n i t i e s in t h e transmission of t h e w o r d s of Jesus and m a y e v e n h a v e b e e n affected b y Palestinian J e w i s h traditions o n these same d o c t r i n e s {^^). T h e Messiah is n o t e x p l i c i t l y m e n t i o n e d in a n y of t h e P T t e x t s cited above.
T h e r e d e m p t i o n w h i c h G o d h a d p r o m i s e d t o bring on Israel w a s ,
of c o u r s e , t h a t of w h i c h t h e Messiah w o u l d b e t h e agent. All these t e x t s , t h e n , really refer t o t h e daj^s of t h e Messiah w h i c h t h e p i o u s J a c o b wished a n d y e a r n e d t o see C^'). T h e desire was n o t t o b e fulfilled.
T h i s w e k n o w f r o m T J I Gn 4 9 , 1 .
A c c o r d i n g t o t h e H T J a c o b g a t h e r e d his sons t o tell t h e m w h a t was t o befall t h e m in t h e d a y s t o c o m e ( H T : D'O'n nnnKD). T J I renders t h e t e x t in t h e f o l l o w i n g m a n n e r — (italics d e n o t e t h e biblical t e x t ) ( " ) : And Jacoh called his sons and said to them: " P u r i f y
your-
selves f r o m uncleanness and I will show you t h e mysteries t h a t are h i d d e n , the determined times t h a t are c o n c e a l e d , w h a t t h e r e c o m p e n s e of reward f o r t h e j u s t , t h e retribution in store for t h e w i c k e d a n d t h e j o y s of E d e n a r e " . T h e t w e l v e tribes of Israel g a t h e r e d t o g e t h e r a r o u n d t h e b e d of g o l d o n w h i c h he l a y .
A n d after t h e G l o r y of t h e Shekinah
of t h e E o r d w a s revealed the determined t i m e in which King M e s s i a h is to c o m e ('n'O'? «n'trO «3'70 TflPT N^f'p) w a s h i d den f r o m h i m . W h e r e f o r e d i d he s a y : "Come
and I will teach you what is
to hefall you at the end of the days".
(")
See above p p . 144 f.
(12a) I n Das
a tosefta
Fragmententhargum,
targumica
on
pp. 73 f.)
of the Messiah, the Son of David
Gn 49,18
(published by M.
this is made explicit ....
GIXSBURGER,
: " T o the redemption
does m y soul l o o k " .
(13) For the Aramaic text see W A L T O N
and M. GINSBURGER'S edition; for
an English translation cf. KTHERIDGE, p. 329.
Expectation
of the Days
of the Messiah
245
H e r e w e see t h a t t h e " d e t e r m i n e d t i m e in w h i c h K i n g Messiah is t o c o m e " was n o t r e v e a l e d t o
Jacob.
T h i s implies t h a t h e w a s
g r a n t e d a vision of these d a y s , a l t h o u g h h e h a d desired it ( " ) .
not
This same
v i e w is f o u n d in T J I I , a l t h o u g h in a different p a r a p h r a s e , t h e r e l e v a n t p o r t i o n of w h i c h w e g i v e here {^^): T h e t w e l v e tribes g a t h e r e d t o g e t h e r a r o u n d t h e b e d of g o l d on w h i c h o u r father J a c o b l a y , seeking t h a t h e t e a c h t h e m t h e determined t i m e of blessing a n d c o n s o l a t i o n .
A f t e r t h e secret
w a s revealed t o h i m it w a s h i d d e n f r o m h i m ; after t h e
door
was o p e n e d t o h i m , it w a s l o c k e d f r o m h i m . T h e meaning of this p a r a p h r a s e seems t o b e t h a t t h e d o o r t o certain secrets was o p e n e d t o J a c o b b u t t h e t i m e of t h e c o m i n g of t h e Messiah w a s n o t revealed t o h i m . of T J I .
T a k e n in this m a n n e r t h e p a r a p h r a s e is t h a t
T h e s a m e is t r u e of N w h i c h , a p a r t f r o m s o m e glosses ( i « ) , carries
t h e same t e x t as T J I I .
T h e i d e a of all t h e P T p a r a p h r a s e s o n G n 4 9 , 1 ,
then, seems t o b e t h a t J a c o b w a s n o t g r a n t e d a v i s i o n of t h e t i m e of t h e c o m i n g of t h e Messiah.
This
were k e p t secret f r o m h i m .
impHes t h a t
these
days,
in
themselves,
H e is o n e e x a m p l e of t h e m a n y m e n t i o n e d
in M t 13,17 a n d L k 10,24. T h o u g h S t r . - B . (") refer t o T J I N m 2 4 , 3 , t h e t e x t s t h e
Kommentar
cites t o illustrate M t 13,17 refer t o a J e w i s h t r a d i t i o n w e h a v e a l r e a d y m e n t i o n e d (i^) a c c o r d i n g t o w h i c h t h e g e n e r a t i o n of t h e E x o d u s s a w m o r e of t h e Shekinah t h a n a n y of t h e p r o p h e t s w a s e v e r p e r m i t t e d t o b e h o l d . T h e P T t e x t s w e h a v e j u s t n o w c o n s i d e r e d a p p e a r t o b e far b e t t e r parallels t h a n those a d d u c e d b y t h e Kommentar.
T h e t r a d i t i o n w e find in t h e
t e x t s a d d u c e d b y S t r . - B . d o e s n o t really refer t o Messianic t i m e s .
{")
According to 1 Pt 1,10-12 the prophets inquired about the N T dispensa-
tion but it was revealed to them that the doctrine was for the themselves;
cf.
also
mation of the e n d "
Heb
11,13
(f*pn
and
Dn
12,8.
In
4 Q p H a b 7,2
was not revealed to Habacuc;
future, the
nuit pascale,
pp. 274 f.
p-or a discussion of the term cf.
(with latest
(15) Por an Eng. trans, (")
see
for
ppn IDJ here probably
refers to the end of time, as G. VERMES (The Dead Sea Scrolls in English, Books, p. 236) renders it.
not
"consumPenguin
R. DE D ^ A D T ,
La
literature).
ETHERIDGE, p. 334.
It appears that N f. 103 b from 'T fO of line 5 to nJ'D of line 8 beg. is a
gloss or a series of glosses; this collection of glosses m a y have been
occasioned
b y the biblical text of Gn 49,1 f. where we read twice of Jacob telling his sons to gather about him to listen to his words. (!')
I, p. 4 6 8 ; I I , pp. 525 f.
(i«)
Above p. 203.
Some
246
Messianic
Themes
I I . T h e Revelation of the Messiah in the T a r g u m s and the Epiphaneia of Christ in St P a u l : 2 T h e s 2,8; Tit 2,13; 1 T m 6,14 etc. (") St. P a u l s p e a k s a n u m b e r of times of t h e emgxivsia of G o d (Tit 2 , 1 1 : 'Enecpdvri . . . if ^dgtg xov '&eov ...
rj acoxiJQiog; T i t 3,4: ?f xgrjaxoxrjg ...
aoixrJQog i^/xwv •&eov) a n d of
(pdvrj xov
T m 6,14; 2 T m ligion (2").
1,10; 4,1).
Christ
sne-
(2 T h e s 2,8; T i t 2 , 1 3 ; 1
'Enupdvsia is a w e l l - k n o w n t e r m in Greek re-
T h e p a g a n g o d s h a d their emcpdveiai, •&eol eniq>avsig being of
f r e q u e n t use f o r t h e m after s u c h p r e s u m e d a p p a r i t i o n s . t o o , h a d their
enixpdvsiai, t h e t e r m
being
applied
to
T h e emperors,
their birth, their
a s s u m p t i o n of p o w e r , their e n t h r o n e m e n t , their visits, their victories o r m a n i f e s t a t i o n s of p o w e r , their return f r o m foreign p a r t s . O t h e r t y p i c a l l y Hellenistic t e r m s u s e d b y t h e Pastorals are acoxrjQia a n d aoixrjQ. G o d t h e F a t h e r is amxriQ (1 T m 1,1; 2 , 3 ; 4,10; Tit 1,3; 3,4; cf. J u d e 2 5 ) . religion.
I n t h e G r e e k w o r l d t h e s a v i o u r g o d s were an integral part of
D e a d heroes were at t i m e s v e n e r a t e d as s a v i o u r g o d s ; so, t o o ,
a t a later p e r i o d , were e m p e r o r s , e v e n during their lifetime {^^).
There is
n o n e e d t o h a v e r e c o u r s e t o Greek religion t o explain P a u l ' s use of amxriQ or awxrjQia (="").
B o t h t h e c o n c e p t a n d t e r m s are
well
attested in t h e
L X X for G o d ' s relation w i t h his p e o p l e in saving t h e m f r o m E g y p t D t 3 2 , 1 5 ; Is 1 2 , 1 2 ; 45,17 e t c . , e t c . ) . term.
(cf.
T h e P T also is replete with t h e
W h e r e t h e H T s p e a k s of G o d leading Israel o u t of E g y p t t h e P T
g e n e r a l l y p a r a p h r a s e s as " h e (etc.) led y o u f o r t h r e d e e m e d ( p p ' I D ) . . . " I n t h e s a m e p a r a p h r a s e G o d is called m o r e t h a n o n c e a " s a v i o u r g o d " , pTie «n^N, e. g. E v 14,15; N t o E v 2 5 , 3 8 e t c . P T G n 49,18 speaks of G o d ' s future " r e d e m p t i o n "
(19) nedikt. IV,
Cf.
O.
( N a p l l S ) , i . e . t h a t of Messianic t i m e s .
CASEI,, " D i e
Monatschrift
Epiphanie
4 (1922) 13-20.
im
Ivichte
plementa,
fasc.
in Graecitas
1, Nijmegen
Supplem.
ZNW
DiBELiUS,
Die
E . B. AiiliO,
5
(1904)
Pastoralbriefe on p.
cited in preceding
VSTAERK,
Sotir,
W.
(HNT),
2nd ed., Tiibingen
Gutersloh 1931;
greco-romain",
Unter-
1933;
M.
pp. 60 f f . ; 91 ff.; RSPT
19
(1926)
34.
(22) Cf. e. g. S. LYONNET, De peccato et redemptione, bibliography
Sup-
note for re-
Eine religionsgeschichtUche
335-53;
" D e s dieux sauveurs du paganisme
summary
Primaeva,
etc.
Por this sec D. W E N D L A N D , "Soter.
suchung",
Christianorum
Paris
d'EIIMiANEIA,
semantique
7-44.
and the literature
to the Greek inscriptions
(21)
et Latinitas
1964, pp.
(20) See the commentaries ferences
5-34,
in P a u l y - W .
1924, pp. 2 7 7 - 3 2 3 ; h. CEREAUX, Le Christ dans la theologie de saint Paul,
1951, pp. 2 9 - 3 2 ; A . J . VERMEULEN, " D e developpement et la fete de I'PJpiphanie",
Be-
der Religionsgeschiciite"
P m s T E R , "Epiphanie"
on pp. 7 f.
I I , R o m e 1960, pp.
7-17;
The Revelation
of the Messiah
247
D e s p i t e t h e w i d e s p r e a d use of enupdvsia in t h e Hellenistic w o r l d is q u i t e possible t h a t in his use of it P a u l is t h i n k i n g rather t h a n a Greek b a c k g r o u n d .
it
against a J e w i s h
T h e r e are reasons t o t h i n k t h a t s u c h
is t h e case, as a n e x a m i n a t i o n of s o m e t e x t s will s h o w .
In Tit 2,11-14
Paul writes: F o r t h e g r a c e of G o d h a s a p p e a r e d tion
{acorriQixx;) of all m e n , training
{inecpdvrj) f o r t h e s a l v a us
to
renounce
irreligion
a n d w o r l d l y passions, and t o live s o b e r , u p r i g h t a n d g o d l y lives in this w o r l d , awaiting o u r blessed h o p e , t h e a p p e a r i n g of glory
of o u r g r e a t
God
and
Saviour
Jesus
the
Christ (enicpdvBiav
dd^r]g rov fisydkov d'eov xal acorfJQog . . . ) , w h o g a v e himself t o
XTIQ
r e d e e m u s {ha
Ivrqwar^rai) f r o m
all i n i q u i t y
himself a p e o p l e of his o w n w h o are zealous
a n d t o p u r i f y for for
good
works.
T h e latter p o r t i o n of t h e c i t a t i o n c l e a r l y refers t o t h e E x o d u s
from
E g y p t : hirQovo'&ai being e m p l o y e d in t h e E X X t o e x p r e s s this r e d e m p t i o n . C o m m e n t i n g o n this f a c t a n d t h e Hellenistic l a n g u a g e of t h e earher p a r t of t h e t e x t , P. C. SPICQ writes ( " ) o n ha XvrQd)ar]rai of T i t 2 , 1 4 : niscence
de
I'A.T.. . .
remarquable
apres
I'hellenisme q u i v i e n t d ' e t r e e m p l o y e e " . about the conjunction
of
la
terminologie
"Remi-
religieuse
T h e s a m e writer is n o t
de
happy
enscpdvri and ;fg»7(rTdT»?? in T i t 3 , 4 either.
He
writes ( " ) : E a naissance d e I'enfant Jesus est u n e epiphanie nignite d u
Pere. E ' a s s o c i a t i o n
d e la be-
d e ces d e u x t e r m e s est t o u t
fait insolite p o u r des oreilles g r e c q u e s . T o u t e e p i p h a n i e
a
divine,
en effet, suscite u n frisson de terreur, u n effroi sacre, •&d/j,^og. J. D U P O N T h a s a p p r o a c h e d t h e use of emxpdveia b y P a u l f r o m a n o t h e r a n g l e {^^).
2 T h e s 2 , 8 says t h a t Christ will kill t h e lawless o n e rf] enupa-
veia rfjg nagovaiag avrov. of emcpdveia, h e r e m a r k s .
T h i s is n o t a c c o r d i n g t o t h e Hellenistic use T h e g o d s , e. g. A e s c u l a p i u s ,
at their
nies b e s t o w e d gifts o n m a n ; t h e y d i d n o t d e s t r o y h i m .
epipha-
T h e p a s s a g e is,
t h e n , t o b e e x p l a i n e d t h r o u g h t h e J e w i s h , rather t h a n t h r o u g h t h e H e l lenistic, meaning of em
(23) Les
ipitres
(24) Ibid.,
pastorales
(Etudes Bibliques),
Paris
1947, p . 266.
p . 276.
(26) Eilv XQIOTW. 1952, p p . 73-79.
L'union
avec le Christ
suivant
S.
Paul,
I,
Bruges-Paris
Some Messianic
248
Themes
W e find a different c o l o u r i n g a t t a c h e d t o t h e w o r d inwpdvsia in t h e EXX.
2 M a c c a b e e s (2,21; 3,24; 5,4; 12,12; 14,15 cf. 3,20) calls t h e d i -
v i n e m a n i f e s t a t i o n s in f a v o u r of Israel eni(pdveiai. J . D U P O N T writes (*•) o n t h i s u s a g e of t h e s e c o n d b o o k of M a c c a b e e s :
"IJenicpdvsia est u n e
m a n i f e s t a t i o n d e p u i s s a n c e p a r laquelle D i e u m o n t r e sa bienveillance a son peuple.
E ' e m p r u n t a la l a n g u e hellenistique est i n d u b i t a b l e " .
W e also find t h a t emcpdveia a n d t h e c o r r e s p o n d i n g v e r b are used in certain passages of t h e E X X t o render t h e H e b . mK13 a n d other w o r d s f r o m t h e r o o t NT. "to
be fearful".
T h i s r o o t NT m e a n s " t o f e a r " in q a l ; in t h e N i p h a l , I n rendering
b y emcpdveia e t c . t h e E X X
translators
m u s t h a v e u n d e r s t o o d t h e w o r d s as c o m i n g f r o m "lIN, " t o shine, m a k e t o shine, a p p e a r s " , e t c . or f r o m riNI, " t o s e e " e t c . 2 S a m 7,23 s a y s , a c c o r d i n g t o t h e H T : " G o d w e n t t o r e d e e m his p e o p l e . . . a n d terrible t h i n g s , mxijl
fll'^nj.
doing for them
great
T h e E X X r e n d e r s : noifjaai fieyaXco-
avvrjv xai imcpdveiav. Z e p h 2,11 s a y s t h a t Y a h w e h will b e terrible (Nlli) against M o a b , A m m o n a n d t h e enemies of Israel. emcpavrjaerai xvQiog en avrovg.
T h e E X X renders:
I n J o e l 3,4 w e read t h a t t h e sun will
b e t u r n e d t o darkness e t c . b e f o r e t h e g r e a t a n d terrible ( N m n ) d a y of the Eord.
T h e E X X renders t h e final p a r t as •^fiigav XVQIOV
rfji;. . . sni-
q)avfi. 'Emcpdveia a n d t h e c o r r e s p o n d i n g v e r b are, t h e n , used in t h e E X X of G o d ' s visit t o his p e o p l e a t t h e E x o d u s , against his enemies during t h e h i s t o r y of Israel a n d of his final visit. J.
D U P O N T c o n c l u d e s o n P a u l ' s u s e of emcpdveia ("): E ' e x a m e n attentif des v o c a b l e s les plus t y p i q u e m e n t " h e l l e n i s t i q u e s " d a n s les descriptions e s c h a t o l o g i q u e s d e saint P a u l n o u s a m o n t r e q u ' e n les e m p l o y a n t , I ' A p o t r e est tributaire, n o n pas
directement
fixe,
soit d a n s la chretiente p r i m i t i v e , soit dans le j u d a i s m e e t
d e I'hellenisme,
mais
d'un
vocabulaire
deja
la B i b l e g r e c q u e . I n this case, P a u l ' s use of s u c h a t y p i c a l l y Hellenistic w o r d as emcpdveia is t h e s a m e as w h a t W . C. V A N U N N I K h a s said of t h e e q u a l l y Hellenistic naggrjaia (2*) — t h e t e r m is Greek b u t t h e c o n c e p t
b e h i n d it is Jewish.
I t is q u i t e p o s s i b l e t h a t , in speaking of t h e " e p i p h a n y " of G o d a n d of Christ, Paul is d e p e n d e n t o n t h e l a n g u a g e w h i c h t h e J u d a i s m of his d a y , S e m i t i c as m u c h as Hellenistic
n
Ibid.,
p.
76.
(")
Ibid.,
p.
78.
(28)
See above
pp. 275-77.
(used of t h e c o m i n g of t h e k i n g d o m of
The Revelation of the Messiah
G o d a n d of Clirist).
249
I n r a b b i n i c writings w e read m o s t l y , t h o u g h n o t
solely, of " t h e c o m i n g " (NDN , N i n ) of t h e Messiah (29).
The Tgs, both
t h e P T a n d t h e others, w h e n referring t o t h e A d v e n t of t h e Messiah speaks of h i m as " b e i n g r e v e a l e d " ('baDN).
T J I G n 35,21 s a y s t h a t f r o m M i g d a l
E d e r " i s K i n g Messiah to be revealed ('^ailNT TDV) a t t h e e n d of t h e d a y s " . In t h e F o u r t h N i g h t of P a s s o v e r t h e Messiah is to be revealed t o r e d e e m the p e o p l e of t h e h o u s e of Israel, b^KTW n'3 NOV pTlDa"? '"^an' ( P T E x 12,42; Paris 110, E x 15,18). will b e revealed",
" E o ! I will bring m y s e r v a n t t h e Messiah a n d h e
b^m,
servant t h e B r a n c h " ) .
( T g Z e c h 3,8; H T " B e h o l d !
I will bring
my
" E o ! a m a n , w h o s e n a m e is t h e Messiah, who is
to be revealed", ''jjnn T D P , ( T g Z e c h 6,12; H T " B e h o l d t h e m a n w h o s e n a m e is t h e b r a n c h " ) .
" A n d their, king shall b e anointed f r o m their m i d s t ,
and their Messiah f r o m their m i d s t shall be revealed", '!?2n\ ( T g J e r 30,21; H T " t h e i r ruler shall c o m e f o r t h f r o m t h e m s e l v e s " ) . This m a n n e r of referring t o t h e c o m i n g of t h e Messiah m a y b e t a k e n as representative of first c e n t u r y (A. D.) Palestinian J u d a i s m .
T h e Syriac
version of 4 E s d r a s 7,28 s a y s : " M y s o n the Messiah shall be revealed".
The
Eatin version of this w o r k is here slightly affected b y Christian influence, writing:
"Reuelabitur.
..
filius m e n s J e s u s " .
T h e s a m e t e r m i n o l o g y is
f o u n d in 2 B a r u c h ; e. g. 29,3: " T h e Messiah shall (then) b e g i n t o b e revealed" («n'rO N*7:nn VtrWl); 39,7: " T h e p r i n c i p a t e of m y Mess^aAshall be revealed" ('n'C^OI ND'tfl )ibyr\r\) ('»). T h i s s a m e l a n g u a g e seems t o h e b e h i n d J n 1,31, (cf. J n 7,4), in w h i c h t h e B a p t i s t says t h a t h e himself did n o t k n o w Jesus b u t c a m e baptizing in w a t e r t h a t Christ m i g h t
b e made manifest (Iva
(pavsQ(o-djj; R S V " t h a t h e m i g h t b e r e v e a l e d " ) t o Israel. W o r d s being n o m o r e t h a n c o n v e n t i o n a l signs, t h e m e a n i n g t o b e g i v e n t o this revelation of t h e Messiah will d e p e n d
o n t h e beliefs w h i c h t h e
writer or speaker held o n t h e m a n n e r of t h e Messiah's c o m i n g .
For those
b e h e v i n g in t h e h e a v e n l y pre-existence of t h e Messiah t h e expression will h a v e special significance ( ^ i ) .
I t appears, o n t h e other
hand,
(29) On the use of these terms see E . S J O B K R G , Der Verborgene in den Evangelien,
that
in
Menschensohn
I/und 1 9 5 5 , p p . 5 5 f.
Cf. R . H . CHARLES, The Apocalypse
of Baruch translated from the
London 1 8 9 6 , p. 5 2 for 2 9 , 3 with the Syriac texts of both 2 9 , 3 and 3 9 , 7 .
Syriac,
H e thinks
that the Syriac text of 2 9 , 3 is corrupt and should read as 3 9 , 7 . CHARLES' emendation is rejected b y C. C. TORREY in JBL
6 1 (1942) 7 3 .
(31) For the figure of the pre-existent Messiah see E . SJSBERG, O. C, p p . 4 4 - 9 8 and G. F. MOORE, Judaism
II,
3 4 3 f. T h i s latter author doubts that 4 Esdras and
2 Baruch really believe in a pre-mundane Messiah seeing that they were contemporaries of the Tannaim and were men " o f some respectable learning", which at the time meant a connection with the schools.
Some
250
Messianic
Themes
r a b b i n i c writings " t h e r e v e l a t i o n " of the Messiah m e a n s n o m o r e than his c o m i n g {^'). J u d a i s m also k n e w of a t r a d i t i o n on t h e Messiah being h i d d e n o n earth b e f o r e his r e v e l a t i o n t o Israel (cf. J n 7,27). a n o l d o n e w e k n o w f r o m J U S T I N (Dialogue, c h . 8 ) .
T h a t this behef is
T h e revelation of the
Messiah t o Israel w o u l d naturally b e c o n c e i v e d of as s o m e t h i n g solemn ( ' ' ) . " W h e n K i n g Messiah reveals himself (or " i s r e v e a l e d " , ''?3flN) he will c o m e a n d s t a n d o n t h e roof of t h e T e m p l e "
(Pesiqta rabbati, 36, 162a; cf.
Mt
4,5f.; L k 4,8-11). T h e T g s also s p e a k of t h e K i n g d o m of G o d b e i n g revealed, in places w h e r e t h e H T s p e a k s of G o d reigning ( m n ' "pQ) ( " ) . Lord
of
Hosts
shall b e
revealed
" T h e k i n g d o m of t h e
mn»T NniD'^O
(mN33:
bynn) o n
the
m o u n t a i n of S i o n " (Tg Is 2 4 , 2 3 ( » ' ) ; H T : " t h e L o r d of H o s t s will reign [ m m "pQ] o n M o u n t S i o n " ; s a m e expression in H T a n d T g Mi 4,7). t h u s said t h e L o r d t o m e : ' A s t h e l i o n . . .
"For
roars o v e r its p r e y w h e n a
c o m p a n y of s h e p h e r d s is assembled against h i m , a n d is n o t d i s m a y e d at their v o i c e s . . . so shall the kingdom of the Lord of Hosts be revealed ('"^ann) to dwell on Mount
A s a b i r d t h a t flies swiftly so shall the might of
Sion...
t h e L o r d of H o s t s be revealed over Jerusalem;
h e will p r o t e c t a n d deliver,
h e will rescue a n d set f r e e ' " (Tg I s 31,4 f.; for t h e italicized parts t h e H T h a s : " s o shall the L o r d of H o s t s c o m e d o w n t o fight u p o n M o u n t S i o n . . . s o t h e L o r d of H o s t s will p r o t e c t J e r u s a l e m " ) .
(82) See E . SjOBERC, o. c, p. 56. (38) S. MowiNCKKL, He of
the Messiah'
bore special
That
Cometh,
significance
Oxford
1954, believes
for Jewish
writers.
that
He
'the
Day [ibid.
writes
pp. 302 f.): " T h e expression is formed b y analogy with the earlier 'day of Yahweh' ...
I t means the day when Yahweh, or the Messiah, will appear as king,
the royal title, and be acclaimed as king . . . " The day of the Messiah' the day on which he has accomplished
his Messianic
saved his people, 'restored the kingdom to Israel' himself
assume
. . . means
work, crushed the
enemy,
(. . . Acts i, 6), and thus shown
to be the Messiah. . . " .
(84) Cf.
K u U N , "basileus".
TWNT
I (1933)
572. "fin ni.T is, however,
rendered literally in the Tgs, e. g. in Ezek 2 0 , 3 3 ; Ps 4 7 , 9 ; 9 3 , 1 ; 9 6 , 1 0 ; 9 7 , 1 ; 146,10.
In
Tg
Is
31,4 f.
cited
in
the text the
G o d is not a rendering of " G o d shall r e i g n " ; sion, then, represents
revelation
of the
also 99,1;
Kingdom
it is a free paraphrase.
of
The expres-
current ideas of God's kingdom and is not a mere set exe-
getical paraphrase of the Hebrew words "^Q m n v (85) The Aramaic
texts and linglish translations of the passages of the Tg
Isaiah can be seen in J. P. STENNING, The Targum Aramaic texts can also be found in W A L T O N A . S P E R B E R ' S The Bible with critical
apparatus.
in Aramaic
III,
of Isaiah,
Oxford
accompanied b y a Datin
I,eiden,
1949.
to The
rendering.
1962, gives the Aramaic
texts
The Revelation of the Messiah
251
I n this t e x t of T g Is 31,4 f. w e see t h a t t h e k i n g d o m of G o d a n d t h e m i g h t of G o d are revealed t o d e f e n d his p e o p l e a n d d e s t r o y its e n e m i e s , j u s t as in 2 M a c a n d 2 T h e s 2,8. T g Is 40,9 a n d 52,7 s p e a k of t h e j o y a n d t h e rejoicing t h a t a c c o m p a n y t h e revelation of t h e k i n g d o m of G o d .
T h e first t e x t r u n s :
" G e t u p on a high mountain, y o u prophets that bring g o o d tidings t o S i o n ; lift u p y o u r v o i c e w i t h s t r e n g t h , y o u t h a t b e a r g o o d tidings t o J e r u s a l e m ; lift it u p , b e n o t a f r a i d ; s a y t o t h e cities of t h e h o u s e of J u d a h : 'The kingdom of your God is revealed' . . . ( F o r t h e itahcized p a r t t h e H T h a s : " B e h o l d y o u r G o d ! " ) . I n T g 52,7 w e
find:
H o w beautiful o n t h e m o u n t a i n s of t h e l a n d of Israel are t h e feet of h i m t h a t brings g o o d t i d i n g s , t h a t a n n o u n c e s p e a c e , t h a t brings tidings of g o o d , t h a t a n n o u n c e s s a l v a t i o n , t h a t s a y s t o t h e c o n g r e g a t i o n of S i o n : "The revealed". reigns,
(For
t h e italicized
Kingdom
words the
of your God has been HT
has
"Your
God
•yrh^ 'p'^").
W i t h these t e x t s w e m a y c o m p a r e T g Z e p h 3,14 f.: " B e g l a d a n d rejoice, c o n g r e g a t i o n of Sion, I will reveal ( ' ^ a n s ) the
Lord.
(HT:
and set my
"The
King
of
Majesty
...
in your
Israel, t h e L o r d ,
for behold
midst",
says
is in
your
midst"). Like t h e t e r m s referring t o t h e r e v e l a t i o n of t h e Messiah, t h o s e t h a t speak of t h e revelation of t h e K i n g d o m of G o d w e r e v e r y p r o b a b l y in current use in t h e N T p e r i o d .
I t is s u c h w e find in Sib O r 3 , 4 7 :
"Then
shall t h e kingdom of t h e i m m o r t a l king b e manifested (<pavelxai) t o T h e s a m e m o d e of expression is f o u n d in t h e N T .
men".
L k 19,11 s a y s t h a t
Jesus s p o k e a p a r a b l e b e c a u s e h e w a s near t o Jerusalem a n d b e c a u s e t h e J e w s s u p p o s e d t h a t t h e kingdom of God w a s to appear i m m e d i a t e l y : (leXXei r\ ^aadeia
rov •&eov dvaqiaivsa^ai.
T h e phrase is p r a c t i c a l l y t h a t of T g
Is 2 4 , 2 3 : "The kingdom of the Lord of H o s t s shall be revealed on t h e m o u n tain of Sion";
c p . T g Is 31,4. e t c .
W e c a n rest assured, t h e n , t h a t b e h i n d cpavelrai of S i b Or 3,47
and
L k 19,11 there hes t h e A r a m a i c or H e b r e w » ^ a n n . by of D n 2,19 is r e n dered in the L X X b y e^ecpavrji; a n d rby of 2,47 b y eKcpaivcov, w h i l e Vhyy of G n 35,7 is translated enecpavrj in t h e L X X .
T h e Tgs have, naturally,
b^m.
Some Messianic
252
Themes
T h i s m a k e s it q u i t e p r o b a b l e t h a t b e h i n d Emcpdveia and smcpaivsiv of 2 T h e s 2,8;
1 Tm
6,14; 2 T m
1,10; 4,1.8 a n d T i t 2,13 there lies t h e
J e w i s h c o n c e p t a n d t e r m of t h e revelation of t h e Messiah and of k i n g d o m of G o d . concept
of
the
N e i t h e r in 2 T h e s n o r in t h e other passages is the
emcpdveia
D U P O N T have noted.
quite that We
of
H e l l e n i s m , as P.
find parallels t o emcpdveia
I s 3 1 , 4 f., while t h e j o y a c c o m p a n y i n g the emcpdveia parallel in T g Is 4 0 , 9 a n d 52,7. of G o d ' s k i n g d o m o n earth.
C. S P I C Q and J . of 2 T h e s in T g in T i t
3,4
has
a
I t is t h e j o y t h a t a c c o m p a n i e s the c o m i n g
A s w e k n o w t h a t this t e r m i n o l o g y was used
in N T J u d a i s m (cf. L k 1 9 , 1 1 ; Sib Or 3,46-50) it is natural t o s u p p o s e t h a t here P a u l is d e p e n d e n t o n these t e r m s and d o c t r i n e in speaking of the
emcpdveia of G o d a n d of Christ.
T h e t e r m s h e used h a p p e n t o b e
t y p i c a l of t h e Hellenistic w o r l d t o w h i c h he addressed his message; his d o c t r i n e a n d e x p r e s s i o n is d e p e n d e n t on t h e religion of his fathers rather t h a n o n a n y a d a p t a t i o n t o his audiences.
CHAPTER I X
C O N C L U S I O N
A t t h e o u t s e t of this dissertation w e h a v e c i t e d P. K A H E E ' S w o r d s o n t h e utility of t h e P T t e x t s for t h e s t u d y of N T exegesis.
T h e y bear
repetition ('): W e c a n learn m a n y m o r e details f r o m t h e m t h a n f r o m t h e material c o l l e c t e d b y B i l l e r b e c k or B o n s i r v e n .
Their voluminous
w o r k s o n l y serve t o i n d i c a t e w h a t t h e c o n d i t i o n s w e r e a t t h e t i m e of t h e reorganization of J u d a i s m after t h e d e s t r u c t i o n
of
t h e T e m p l e ; t h e y s h o w us h o w t h e rabbis r e b u i l t J u d a i s m
for
t h e future. In t h e Palestinian T a r g u m of t h e P e n t a t e u c h
w e h a v e in
t h e m a i n material c o m i n g d o w n f r o m pre-Christian t i m e s w h i c h m u s t b e s t u d i e d b y e v e r y o n e w h o wishes t o u n d e r s t a n d t h e state of J u d a i s m at t h e t i m e of t h e b i r t h of Christianity.
And
we
possess this material in a l a n g u a g e of w h i c h w e c a n s a y t h a t it was similar
to
that spoken
by
the
earliest
Christians.
It
is
material, t h e i m p o r t a n c e of w h i c h c a n scarcely b e e x a g g e r a t e d . F o r a p r o p e r s t u d y of t h e bearing of t h e P T o n N T exegesis w e h a v e considered it necessary t o treat b o t h of t h e P T in itself, its origin, its n a t u r e a n d t h e h i s t o r y of its transmission.
W e have then considered some points
in w h i c h there appears t o b e an u n d e n i a b l e relation b e t w e e n t h e P T a n d t h e N T and h a v e considered a n u m b e r of o t h e r p o i n t s of c o n t a c t b e t w e e n t h e t w o b o d i e s of writings as well.
This approach
to
the
relation
of
t h e P T and t h e N T has b e e n u n d e r t a k e n o n set p u r p o s e as w e w i s h e d t o determine w h a t c o n c l u s i o n s w o u l d f o l l o w f r o m a c o n s i d e r a t i o n of t h e t w o f r o m t h e aspects of l a n g u a g e , expressions a n d d o c t r i n e , as well as f r o m t h e manner in w h i c h certain persons a n d e v e n t s of sacred h i s t o r y are v i e w e d
The Cairo Geniza,
2n(l ed., Oxford 1959, p. 2 0 8 ; see pp. 34 f.
above. 253
Conclusion
254
in b o t h .
W e n o w c o m e t o cast a glance b a c k on w h a t we have found and
see w h a t b e a r i n g t h e e v i d e n c e has o n t h e p o s s i b l e u t i l i t y of t h e T a r g u m s , a n d of t h e P T in p a r t i c u l a r , f o r t h e s o l u t i o n of N T p r o b l e m s and for t h e e a r l y d a t i n g of t h e b u l k of t h e material of t h e P T . 1. Paul and the PT:
The texts which we have examined from
the
P a u l i n e C o r p u s , i. e. R m 1 0 , 6 - 8 ( 2 ) a^d 2 Cor 3,17 - 4,5 ( ' ) , present a v e r y s t r o n g a r g u m e n t t h a t P T D t 3 0 , 1 2 - 1 4 a n d T J I E x 33,11 ff.,
N m 7,89
was
k n o w n t o h i m in t h e p a r a p h r a s e t h a t still lies b e f o r e us in o u r e x t a n t t e x t s a n d t h a t these s a m e t e x t s d e t e r m i n e d his m a n n e r of paraphrasing D t 3 0 , 1 2 - 1 4 a n d his s e q u e n c e of t h o u g h t a n d expression in his midrash o n t h e veil of M o s e s .
T h e p u p i l t h a t sat at t h e feet of Gameliel ( A c t 22,3)
t o hear h i m e x p o u n d t h e fine p o i n t s of h a l a k a h m u s t h a v e regularly listene d t o t h e E i t u r g i c a l p a r a p h r a s e of t h e E a w as it w a s e x p o u n d e d b y t h e M e t u r g e m a n in t h e s y n a g o g u e s .
T h e a s c e n t of Moses t o t h e t h r o n e of
G o d o n Sinai t o f e t c h t h e lyaw t o his p e o p l e a n d t h e g l o r y w i t h w h i c h his f a c e s h o n e as h e g a v e t h e T o r a h t o Israel, as well as t h e c o n v e r s e of t h e L a w g i v e r w i t h t h e Spirit in t h e T e n t of M e e t i n g , w o u l d h a v e i m p r e s s e d t h e m s e l v e s d e e p l y in t h e y o u n g p u p i l ' s m i n d , a p u p i l e x t r e m e l y zealous f o r t h e t r a d i t i o n s of his fathers (cf. Gal 1,14).
On the road to Damascus
h e w h o said " l e t l i g h t shine o u t of d a r k n e s s " (2 Cor 4,6) revealed t h e Risen S a v i o u r t o t h e erstwhile r a b b i n i c s t u d e n t a n d s h o w e d - h i m t h e t r u e role of M o s e s in G o d ' s e c o n o m } ^ of s a l v a t i o n .
W h e n t h e A p o s t l e of t h e Gentiles
c a m e u p against a situation w h e r e h e h a d t o m a k e clear t o others w h a t t h e E o r d h a d clarified f o r himself
o n t h e t r u e p o s i t i o n of Moses, t h e li-
t u r g i c a l p a r a p h r a s e of t h e r e l e v a n t passages of t h e P e n t a t e u c h c a m e
to
his m i n d a n d d e t e r m i n e d a n d c o l o u r e d t h e m a n n e r in w h i c h he interpreted f o r t h e m t h e O T t e x t s in q u e s t i o n (*).
T h e liturgical [paraphrase of t h e
P T , or of t h e p o r t i o n s b e a r i n g o n Moses and his mission, at a n y rate, m a y n e v e r h a v e b e e n t o o far b e l o w t h e s u r f a c e , seeing t h a t it appears in R m
again
10,6-8.
(2) P p . 70-78. (3) Pp. 168-188, esp. 173-188. (*) On this question
B.
GKRHARDSSON,
Memory
and
Manuscript,
p. 2 8 5 ,
writes: " T h e way in which Paul conceives of this alteration of the H o l y Scriptures is perhaps most clearly seen in 2 Cor 3 , 1 - 4 . 6 where we find a Christological midrash on E x 34. Scripture
Paul naturally enough does not limit himself (miqra) in
its
Hebrew
or
Greek
form; he
is
to the bare text of
also familiar with the
targumic and midrashic material which was connected, in the mind of a torah scholar, with this t e x t " .
Paul and the PT
255
A s t u d y of t h e A p o s t l e ' s t h o u g h t against t h e b a c k g r o u n d of J u d a i s m tends t o s h o w t h a t his t h o u g h t is J e w i s h , e v e n o n o c c a s i o n s w h e r e his w o r d s w o u l d indicate h e is i m m e r s e d in H e l l e n i s m .
I t is t h e c o n c l u s i o n
t h a t appears t o f o l l o w f r o m a s t u d y of naogrjaia (') a n d emcpdveia (») in t h e light of Hellenism and J u d a i s m . 2. The PT and the Apocalypse:
T h e N T b o o k w h i c h s h o w s t h e greatest
n u m b e r of c o n t a c t s w i t h t h e P T is t h e Apocal3rpse, if w e t a k e t h e t e x t s e x a m i n e d in t h e c o u r s e of this dissertation as a n y i n d i c a t i o n .
W e have
n o t set o u t t o d e v o t e m o r e s t u d y t o t h e b e a r i n g of t h e P T o n this N T book.
W e first of all c o l l e c t e d p r o b a b l e parallels and o n e x a m i n i n g t h e m
later f o u n d t h a t a large n u m b e r of t h e m w e r e f r o m t h e last b o o k of t h e N T Canon.
T h e parallels b e t w e e n these t w o w r i t i n g s a p p e a r t o b e p a r -
ticularly close.
I s seems, f o r i n s t a n c e , t h a t in A p 20,14 ('), w h e r e t h e
author is thinking a n d writing w i t h I s 6 5 , 1 5 ff. in m i n d , J o h n has p a s s e d f r o m t h e b i b h c a l t e x t t o t h e m a n n e r in w h i c h this w a s c o n s i d e r e d i n t h e T a r g u m , a n d t h a t t h e f a c t t h a t " t h e s e c o n d d e a t h " is f o u n d in T g I s 6 5 , 1 5 occasioned
its use in A p
20,14.
When
John
(Ap
1,4.8; 1 1 , 1 7 ;
16,5)
calls G o d " W h o is w h o w a s (and w h o is t o C o m e ) " (') h e w o u l d n a t u r a l l y think of t h e divine N a m e Y a h w e h revealed
to
Moses in E x
3,14.
It
seems t h a t in this title, t o o , t h e Seer of P a t m o s h a s p a s s e d f r o m t h e b i b l i c a l t e x t and r e p r o d u c e d t h e m a n n e r in w h i c h this n a m e w a s in T J I E x 3,14 and T J I D t 3 2 , 3 9 .
paraphrased
T h e d o c t r i n a l a n d lexical parallels
in this case are so close t h a t o n e is led t o b e l i e v e t h e a u t h o r of t h e A p o cal3Tpse h a d s u c h a p a r a p h r a s e in m i n d . T h e use of t h e s y m b o l i s m a t t a c h e d t o t h e s e v e n - b r a n c h e d l a m p s t a n d and its l a m p s in T J I E x 3 9 , 3 7 a n d 40,4 b y A p 1,12.16.21 (»), m a k e s o n e surmise t h a t s u c h s y m b o l i s m w a s a l r e a d y p r e s e n t in t h e J u d a i s m of J o h n ' s d a y and t h a t t h e paraphrase of T J I has left its influence in t h e N T w o r k . T h e E x o d u s t h e m e runs right t h r o u g h t h e A p o c a l y p s e , a n d t h e e x a m i n a tion of s o m e A p o c a l y p s e t e x t s in t h e light of t h e m a n n e r in w h i c h certain events of t h e E x o d u s are v i e w e d in t h e P T ( " ) p o i n t s t o t h e
conclusion
t h a t t h e N T writer has d r a w n o n this paraphrase w h e n setting f o r t h t h e
(5) Pp. 175-77. (8) Pp. 246-52. (') Pp. 123 f. {«) Pp. 98-117. (9) Pp. 192-99. Pp, 192-226.
Conclusion
256
N e w a n d final E x o d u s of s a l v a t i o n .
I t is also p r o b a b l e t h a t t h e P T p a r -
aphrase has influenced s u c h A p o c a l y p s e t h e m e s as t h e r o y a l and priestly d i g n i t y of Christians ( " ) , t h e figure of t h e warring Christ ( A p 19,11 S.){^^) a n d t h e d e s t r u c t i o n of t h e forces of G o g a n d M a g o g ( A p 20,9) ( " ) . A l l this g o e s t o s h o w t h a t , w h e n t h i n k i n g of t h e E x o d u s and t h e events c o n n e c t e d w i t h it, J o h n d o e s s o in t h e m a n n e r in w h i c h these same were v i e w e d in t h e sacred l i t u r g y of G o d ' s p e o p l e . natural.
Nothing could be
more
T h e a u t h o r of t h e A p o c a l y p s e w a s c l e a r l y a J e w , a n d o n e w i t h
a liturgical t u r n of m i n d .
W e c a n p r e s u m e h e w a s of t h e s a m e b e n t
b e f o r e h e e m b r a c e d t h e religion of
Christ.
His receptive mind
would
t h e n h a v e b e e n p a r t i c u l a r l y r e t e n t i v e of t h e liturgical paraphrase he h a d h e a r d s p o k e n in t h e s y n a g o g u e s , a p a r a p h r a s e t h a t b r o u g h t o u t t h e significance
of these s a v i n g e v e n t s a n d m a d e t h e m living realities for later ages.
W h e n J o h n himself c a m e t o narrate t h e significance of t h e N e w R e d e m p t i o n w h a t m o r e n a t u r a l t h a n t h a t he s h o u l d b e t r a y his earlier e d u c a t i o n ? 3. The Gospels and the PT:
O u r c o n s i d e r a t i o n of t h e bearing of t h e
T a r g u m s o n t h e G o s p e l s has been v e r y s u m m a r y .
T h e t e x t s studied s h o w ,
h o w e v e r , t h a t t h e P T {^*), a n d e v e n O {^^), c a n b e p r o f i t a b l y used in a s t u d y of t h e .Scripture c i t a t i o n s a n d t h e l a n g u a g e of t h e Gospels.
An
i n d i c a t i o n has b e e n g i v e n of t h e possible s o u r c e of o n e of t h e c o m b i n e d O T t e x t s of M a t t h e w (5,21) ( " ) . (and par.) (") respectively.
T h e l a n g u a g e of E k 11,27 a n d M t 7,2
is p a r t i c u l a r l y close t o P T
G n 49,25 and P T
Gn
38,26
T h e l a n g u a g e of t h e P T is n o t w i t h o u t significance in a
s t u d y of t h e F o u r t h G o s p e l ( " ) . 4. The NT
and the early dating of the PT
as a whole:
In the second
c h a p t e r of this w o r k w e h a v e m a d e a n a t t e m p t t o t r a c e t h e h i s t o r y of t h e P T f r o m earliest t i m e s d o w n t o t h e s i x t e e n t h c e n t u r y .
T h e s t u d y has
of necessity b e e n brief b u t has s h o w n t h a t citations f r o m o n e or other, or f r o m all, of o u r present P T t e x t s c a n b e f o u n d in various ages. also c o n s i d e r e d a t e x t in w h i c h R . J o h a n a n (c. 250 A . D . ) ( " )
(")
Pp. 227-30.
(12)
Pp. 230-33.
(")
Pp. 233-.37.
(")
Pp. 126-49.
(15)
P p . 131; and n. 14 to the same chapter.
(i»)
Pp. 126-31.
(!')
Pp. 131-33; 138-42.
(18)
Pp. 145-49.
(19)
Pp. 53 f.
W e have censured a
The NT
and the Early Date of the PT
257
t a r g u m i c rendering of G n 29,17 still f o u n d in T J I I
and Ngl.
T h e ren-
dering w a s g i v e n b e f o r e R . J o h a n a n b y his A m o r a , t h e t a s k of s u c h an a m o r a b e i n g t o repeat t r a d i t i o n a l lore, n o t t o g i v e n e w exegesis.
This
indicates t h a t t h e P T w a s p r o b a b l y in e x i s t e n c e as a u n i t a n d t r a n s m i t t e d b y t h o s e w h o s e t a s k it w a s t o h a n d o n s u c h material.
I t is i n itself, o f
c o u r s e , intrinsically p r o b a b l e t h a t t h e P T w a s t r a n s m i t t e d as a block a n d not improvised b y individual Meturgemanin. various P T t e x t s i n d i c a t e t h e s a m e .
T h e essential u n i t y of t h e
T h i s is in itself
a n a r g u m e n t in
f a v o u r of t h e essential early d a t e of t h e P T , a p a r t f r o m i n d i v i d u a l t e x t s t h a t m a y h a v e b e e n altered t o b r i n g flagrant v i o l a t i o n s of h a l a k a h in line with rabbinic views T u r n i n g n o w t o t h e bearing of t h e N T o n t h e d a t i n g of t h e P T w e m a y say, f r o m w h a t w e h a v e c o n s i d e r e d , t h a t t h e N T in general s e e m s t o f a v o u r an early d a t e of t h e P T as a whole. sets of writings has b e e n a p p r o a c h e d
from
T h e relation of t h e t w o
various
angles, f r o m
close
t e x t u a l relations (2'), f r o m t h e p o i n t of v i e w of t h e p o r t r a i t s of certain p e r s o n s in t h e P T and N T {^^), f r o m t h e m a n n e r in wliich certain t h e m e s s u c h as t h e E x o d u s are c o n s i d e r e d in b o t h (23), e t c .
T h e parallels w e h a v e s t u d i e d
f a v o u r an early dating of t h e P T t r a d i t i o n as a w h o l e . says t h a t there are n o t later sections in t h e P T .
This b y no means
T o affirm t h a t there
are n o t w o u l d g o b e y o n d t h e e v i d e n c e of t h e N T t e x t s [examined,
and
very probably
We
against t h e e v i d e n c e of t h e P T
texts
themselves.
h a v e seen (") h o w t h e paraphrase of E v 22,28 f o u n d in T J I is v e r y p r o b a b l y o m i t t e d f r o m other P T t e x t s as a result of t h e censure directed against it b y R . J o s e b e n B u n .
I t is also p r o b a b l e t h a t certain t e x t s of N
have
b e e n altered t o bring t h e rendering in line w i t h official h a l a k a h {^^).
The
influence of later J e w i s h exegesis o n o t h e r i n d i v i d u a l P T t e x t s is a m a t t e r t h a t m u s t b e s t u d i e d for each i n d i v i d u a l case.
This does not invalidate
t h e a r g u m e n t for an early dating of t h e b u l k of t h e P T , h o w e v e r , p a r t i c u larly in cases of midrash t h a t d o n o t r u n c o u n t e r t o h a l a k a h .
Due to the
liturgical nature of t h e P T , and t o t h e c o n s e r v a t i v e c h a r a c t e r of liturgical t e x t s , t h e probabilities lie in f a v o u r of an early d a t e for these sections of t h e P T , which f o r m t h e b u l k of t h e w o r k .
T h e p o i n t s of c o n t a c t b e t w e e n
t h e P T and t h e N T s e e m t o i n d i c a t e t h a t t h e greater p a r t , if n o t all, of n n (22) (23) (24) (26)
17
Pp. 62 f.;
138; cf. 64 f. 76 f. ; 126-131; 131-33; 133-38; 138-42. 70-96; 15,5-188. 97-112; 199-217. 133-138. Pp. 62 f.
Pp. Pp. Pp. Pp.
Conclusion
258
t h e P T p a r a p h r a s e w a s a l r e a d y in existence i n N T t i m e s a n d has been t r a n s m i t t e d t o u s , essentially, as it t h e n w a s . 5. The NT
and Onkelos: W e n o w c o m e t o consider t h e bearing of
the texts w e have considered on the individual Targums.
T h e traditional
v i e w of O is t h a t it w a s c o m p o s e d i n Palestine a n d f u n d a m e n t a l l y r e p resents Palestinian exegesis b u t has b e e n t r a n s m i t t e d in B a b y l o n ,
and
h a s b e e n r e d a c t e d t h e r e , t o b r i n g it i n line w i t h t h e h a l a k a h as codified in B a b y l o n i a n J u d a i s m (^s).
W e h a v e c o n s i d e r e d t w o t e x t s of O (Gn 9,6 a n d
E x 21,24 a n d p a r . ) ( 2 ' ) w h i c h f a v o u r t h e v i e w t h a t O is f u n d a m e n t a l l y Palestinian.
T h e t e x t s are o n l y t w o , of c o u r s e , b u t deserve
i n v i e w of t h e later t h e o r y t h a t wishes t o m a k e
attention
O a n entirely
Baby-
lonian product. 6. The Targum to the Prophets and other books: T h e T g of J o n a t h a n t o t h e P r o p h e t s is also c o n s i d e r e d t o b e f u n d a m e n t a l l y a Palestinian w o r k , d e s p i t e t h e f a c t t h a t , like O, it n o w stands i n B a b y l o n i a n A r a m a i c a n d has b e e n r e d a c t e d i n t h e eastern A c a d e m i e s (^s).
T h e t h e m e of " t h e s e c o n d
d e a t h " C*) m a y i n d i c a t e t h a t in p l a c e s it represents t h e Palestinian p a r a p h r a s e of N T t i m e s .
The Tgs to
Psalms, Eamentations
a r e all c o n s i d e r e d as r e c e n t c o m p o s i t i o n s .
and
Canticles
D u e t o t h e c o n s e r v a t i v e nature
of t h e h t u r g i c a l t r a d i t i o n o n w h i c h t h e y are b a s e d these m a y retain o l d p a r a p h r a s e s a n d m i d r a s h i m n o t attested in o t h e r J e w i s h writings ("•), a point noted b y those w h o have studied the question. 7. TJI
O n e c u r i o u s f a c t t h a t has e m e r g e d in t h e course
and the NT:
of this s t u d y is t h a t T J I s h o w s close c o n t a c t w i t h t h e N T in passages w h e r e its p a r a p h r a s e is n o t a t t e s t e d in o t h e r P T t e x t s .
O n l y T J I of P T
t e x t s s h o w s t h e p a r a p h r a s e t h a t parallels M t 5,21 ( ' ' ) .
T h e relation of
T J I t o t h e A p o c a l y p s e is p a r t i c u l a r l y close.
T h i s is clear f r o m t h e f o r m
of t h e d i v i n e N a m e i n E x 3,14 a n d D t 3 2 , 3 9 {^^). I n T J I alone d o w e t h e p a r a p h r a s e of E x 3 9 , 3 7 a n d 40,4 o n t h e s e v e n - b r a n c h e d a n d its l a m p s ( ' ' ) .
D
Cf. p. 6 0 .
(")
P p . 1 3 0 f.
T h e p a r a p h r a s e of T J I t o N m 11,26 w h i c h has b e e n
and n.
(28) Cf. BACKER, JE (2")
Pp.
(30)
Cf.
(81)
Pp. 1 3 0 f.
find
lampstand
14
to p. 1 3 1 .
1 2 ( 1 9 0 7 ) 6 1 and general works on the Tgs.
117-24. above 7 8 - 8 1 ;
(82)
Pp.
109-112.
(88)
Pp.
196-199.
160-63;
211-14.
TJI
and the New
Testament
259
a d d u c e d as a parallel t o A p 2 0 , 9
is n o t attested in T J I I or N .
Paul s h o w s a relation t o t e x t s f o u n d o n l y in T J I . a n d J a m b r e s {^) is o n e instance. of
M o s e s ( 2 Cor
Even
T m 3 , 8 on Jannes
A n o t h e r is t h e m i d r a s h o n t h e v e i l
3 , 1 7 - 4 , 4 ) {^^).
I t is possible, of c o u r s e , t h a t all these t e x t s of T J I are i n t e r p o l a t i o n s i n t o the t e x t of t h e P T f r o m early sources.
Seeing t h a t t h e probabilities
are against this, a n d t h a t t h e N T s h o w s a relation w i t h t h e P T ( w h i c h indicates t h a t t h e paraphrase w a s k n o w n t o t h e N T writers), it is m o r e natural t o t a k e these passages of T J I , n o t f o u n d in o t h e r P T t e x t s b u t parallel t o the N T , as g e n u i n e p a r t s of t h e liturgical p a r a p h r a s e of N T times ( " ) .
T h e a b s e n c e of s o m e t e x t s of T J I f r o m other representatives
of t h e P T c a n b e e x p l a i n e d .
E v 2 2 , 2 8 , for instance, w a s p r o b a b l y o m i t -
ted f r o m T J I I , N a n d P T G , M S F , b e c a u s e it ran c o u n t e r t o a h a l a k a h {^). Other renderings of T J I , n o t attested in a n y other P T t e x t , c a n b e e x p l a i n ed b y t h e a s s u m p t i o n t h a t T J I represents a special P T t r a d i t i o n ( " ) . This is q u i t e in a c c o r d w i t h w h a t w e k n o w f r o m a s t u d y of T J I in A s A . M A R M O R S T E I N has p o i n t e d
relation t o Jewish writings in general.
o u t (*»), it has an early f o r m of h a l a k a h t h a t is similar t o t h a t of P H I E O . I t also m a y preserve renderings t h a t p r e s u p p o s e a pre-Massoretic H T . P a r t of this rendering ( T J I D t 3 3 , 1 2 ) ( « ) is d a t e d b y s o m e scholars t o t h e s e c o n d c e n t u r y B.C. of transmission.
E v e n w i t h i n J u d a i s m it h a d a special h i s t o r y
T h i s is p r o b a b l y t h e reason w h y it preserves a n u m b e r
of anti-halakic passages. 8 . Where the chief value of the PT
for NT
exegesis seems to lie: I t is
scarcely necessary t o s a y t h a t n o t e v e r y t h i n g in t h e Gospels, m u c h less in t h e N T , c a n b e e x p l a i n e d b y t h e T a r g u m s .
T h e N T has a c o r e
of
teaching t h a t requires n o other e x p l a n a t i o n t h a n t h e n e w revelation b r o u g h t b y Christ and interpreted b y t h e p r i m i t i v e Church.
S o m e of this t e a c h -
(34) Pp. 233-37. (35) Pp. 82-96. (3») Pp. (")
177-88.
M. W i L C O x ,
The Semitisms
of Acts,
Oxford 1965, p. 27, notes that p e -
culiarities in Acts 7,3b. 10b are paralleled only in T J I . with other texts from A c t s see the GRELOT, RB
71 (1964) 266 f.
Por the relation of
index of the same work s. v. " T a r g u m " .
goes too
far
when he states that the
of T J I is suspect in passages not paralleled in other P T texts; il faut
en faire
la preuve
(38)
Pp. 137 f.
(39)
P. 61 f.
(4») ZAW (")
dans chaque cas particulier"
N F 8 (1931) 234 f.;
See pp. 114-17 above.
241 f.
(266).
TJI P.
antiquity
" p a r t o u t ailleurs
Conclusion
260
ing m a y h a v e b e e n p r e p a r e d t o a certain e x t e n t in J e w i s h t h o u g h t while o t h e r elements weres so p a t e n t l y n o v e l t h a t t h e y astonished e v e n Christ's o w n followers. T h e d o c t r i n e t h a t is n o t specifically n e w in t h e teaching of Christ a n d of t h e e a r l y Church m a y v e r y well represent J e w i s h ideas of t h e N T period.
W e c a n n o t e x p e c t t o find all these ideas paralleled in t h e P T as
w e n o w have it. be
taken
to
T o b e g i n w i t h , o u r present t a r g u m i c t e x t s can scarcely
represent
c e n t u r y Palestine.
fully t h e
liturgical
paraphrases
current in
A n d e v e n if t h e y d i d , w e c a n b y n o means
first
assume
t h a t t h e biblical p a r a p h r a s e of t h e N T p e r i o d represented all t h e t h e o l o g ical c u r r e n t s
of
the
time.
The
Christian
message
was
addressed
to
m a n y classes of s o c i e t y a n d m u s t surely refer t o , and e m p l o y , traditions n o t f o u n d in t h e T a r g u m s .
I t w o u l d t h e n b e a serious mistake t o a t t e m p t
t o e x p l a i n all N T t e x t s t h r o u g h t h e T a r g u m s . W e m a y t h e n ask w h a t specific c o n t r i b u t i o n has t h e P T t o t o w a r d s N T studies.
make
W i l l its c o n t r i b u t i o n b e greater than that of rabbinic
sources, o r of t h e A p o c a l y p t i c
a n d Q u m r a n writings?
I n difficult
NT
t e x t s w h y s h o u l d o n e t u r n t o t h e P T rather t h a n t o these other writings? T h e specific c o n t r i b u t i o n of t h e P T appears t o b e that it gives us t h a t f o r m of J e w i s h t h o u g h t w i t h w h i c h m o s t J e w s of t h e N T p e r i o d w o u l d h a v e b e e n familiar. amount
The
r a b b i n i c writings, d o u b t l e s s , contain
of pre-Christian t r a d i t i o n , m u c h
c o m m o n heritage of N T J u d a i s m .
a
of w h i c h m a y h a v e been
good the
Still, t h e f a c t remains t h a t t h e r a b -
b i n i c t e x t s , as w e h a v e t h e m , c o m e f r o m t h e p e r i o d after t h e destruction of t h e T e m p l e a n d were c o n n e c t e d w i t h t h e s c h o o l s rather than with t h e public synagogue service.
T h e y likewise represent t h e r a b b i n i c or P h a r -
isee t r a d i t i o n a n d c a n n o t b e t a k e n as g i v i n g a true p i c t u r e of t h e religion of t h e N T p e r i o d .
B o t h t h e A p o c a h p t i c and Q u m r a n writings, on the
o t h e r h a n d , c o m e f r o m authors living o n t h e margin of o r d i n a r y Jewish life. T h e s e writings d o n o t t h e n necessarily represent t h e ideas of t h e o r d i n a r y J e w of t h e t i m e of
Christ.
W i t h t h e P T m a t t e r s are entirely different.
These t e x t s , e v e n as
w e n o w h a v e t h e m , m a y b e t a k e n t o represent substantially t h e liturgical p a r a p h r a s e of t h e N T p e r i o d . N T Judaism.
T h i s rendering w a s at t h e v e r y centre of
I t w a s t h e m a n n e r in w h i c h t h e O T message w a s mediated
t o t h e m a s s of t h e J e w i s h p e o p l e .
T h e y heard it e v e r y s a b b a t h and it
w o u l d h a v e b e c o m e p a r t a n d p a r c e l of their m e n t a l frame.
T h e liturgical
p a r a p h r a s e m a y also h a v e b e e n t h e m e d i u m t h r o u g h w h i c h certain a p o c a l y p t i c ideas b e c a m e k n o w n t o J e w i s h audiences.
T h e r e is also t h e p r o b -
a b i l i t y t h a t m a n y of t h e astrological a n d a s t r o n o m i c a l speculations c u r -
Where the chief value of the PT for NT
exegesis seems to lie
261
rent in E a s t during t h e N T period had a l r e a d y influenced t h e J e w i s h liturgy.
W e h a v e seen t h a t a c o s m i c significance is a t t a c h e d t o s o m e of t h e
o b j e c t s of t h e T a b e r n a c l e in T J I , w h i c h is here p r o b a b l y of t h e Jewish liturgy of t h e t i m e of Christ.
representative
T h e r e are p r o b a b l y
more
cases of such s y m b o l i s m . It is natural, t h e n , t h a t s t u d e n t s of t h e N T s h o u l d t u r n t o t h e h turgical rendering w h i c h is t h e P T w h e n t h e y seek t o d e t e r m i n e t h e m e a n ing of, or seek a parallel t o , s o m e difficult N T p a s s a g e .
It m a y yet prove
t h a t t h e P T , particularly T J I , is of n o small i m p o r t a n c e f o r t h e i n t e r p r e t a tion of t h e A p o c a l y p s e , t h a t b o o k of seven seals. 9. Work
yet to he done: D e s p i t e t h e a t t e n t i o n t h a t has b e e n g i v e n
t o t h e P T and its bearing o n t h e N T in recent y e a r s , n o small a m o u n t y e t remains t o b e d o n e b o t h as regards t h e P T itself and its relation t o t h e NT.
I t seems t h a t m o r e a t t e n t i o n m u s t b e p a i d t o t h e h i s t o r y of t r a n s -
mission of t h e P T .
It m a y be possible t o collect more P T citations in
early rabbinic writings.
T h e n t h e origin a n d transmission o t T J I still
remains a m y s t e r y {*^).
Is it p o s s i b l e t o s h o w a n y relation of this T g t o
rabbinic writings b e f o r e f o u r t e e n t h centuries?
it m a k e s its a p p e a r a n c e
in
the thirteenth
or
I t will b e necessary t o find e a r l y parallels f o r t h e
P T midrash s o as t o d e t e r m i n e t h e early d a t e of t h e i n d i v i d u a l passages. M o n o g r a p h s on individual aspects of t a r g u m i c d o c t r i n e , s u c h as t h e Messiah, the
figures
of G o g a n d M a g o g a n d other biblical p e r s o n s a n d s u c h like
remain t o b e written.
O n l y after this w o r k has b e e n d o n e c a n a definitive
answer b e g i v e n o n t h e d a t e of i n d i v i d u a l passages of t h e P T . T h e n , there is a v a s t field for s t u d e n t s interested in t h e relation of the P T t o t h e N T .
H o w d o e s t h e general t e a c h i n g of t h e P T o n s u c h
p o i n t s as Messianic beliefs, t h e M e m r a , t h e H o l y Spirit, r e t r i b u t i o n , a n d a h o s t of s u c h questions, c o m p a r e w i t h t h e t e a c h i n g of t h e N T ?
I n this
field it will first b e necessary t o estabhsh a parallel b e t w e e n t h e P T a n d N T ; then seek w h e t h e r t h e P T d o c t r i n e is peculiar also f o u n d in r a b b i n i c writings.
to
the
T a r g u m or
I t will b e necessary t o see w h e t h e r t h e
P T passage has affected t h e c o n t e x t where t h e N T t e x t o c c u r s , a n d w h e t h e r t h e d o c t r i n e of the T g is paralleled in o t h e r e a r l y J e w i s h t r a d i t i o n .
Many
parallels h a v e a l r e a d j ' b e e n established b u t s o m e of t h e m a w a i t detailed s t u d y .
M u c h w o r k awaits t o b e d o n e in t h e
field,
a
field
more rich
in possibilities — o n e w h o s e i m p o r t a n c e c a n s c a r c e l y b e e x a g g e r a t e d . (*2) A s do also the origin of T J I I and of the numerous glosses to N .
INDEXES
A. I.
CITATIONS
T H E
S C R I P T U R E S
1. Old Testament
EXODUS
GENESIS 190'
3,14
202
l,6fE.
201" 172«2
7 26f.
217, 2 2 0 , 22092 221,
32,1
48
93
1-10
48
103,105,106,255
1-20
46
14b
104,109
4,22
4
224
7,8-10
221
3 3,15
113
15f.
1
49
32
1,5
84
10-12
83f.
12
48 170
15f. 32,15-34, 35
171
32.16
170
21f.
48
21fE.
46
226
34
48
203
35
63'*
223
12,1-20
20
221
14,5ff.
4,4f.
157
8
157
15
10
160
15,lfE.
209
6,14
51f.
2
203
5fE.
126, 127', 128, 129
3
203
7
113
8
204
7f.
179
9,6 10,32
42
14 199",
200-203
104,
48
33
169
33,5
179. 181 180 1818',
187
13,18
90"
12
226
7ff.
184
15,19f.
241«
18
206
7-11
179
22
164
25
51
9-11
184
22,16
164
19,4
226
11
186
54fi.
6
227-230
16
186
171
18
171 171
25,3 29,17
51'*,
53f.
18f.
30,40
109
20
35,7
251
20,13
22
46f.
223,
127,
13-16
75
22
130
23
186
143
34
173»«
33-34
37,9-11
225
17
129
38,13f.
46
21,12
127f.
49
116
24,10
41,53
245"
25,31
194"
239
35
lOff.
233
36fE.
llf.
231
37
18
243
30,11-16
49,1 10
244, 6,
49 195 192,
34
183 169, 1 7 3 " , 254* 171
34,29
171
29f. 29ff. 29f.35
180 171,
173
198'i
33
173
42
34
178,179
Index
264
A:
Citations
34f.
184
22,7
35f.
174
25,4.18f.
13888
4,7
EZRA 38
35,1-39,43
196
17-19
42
5,1
162f.
77
6,14
162f.
136
192
30,14
192
32
40
196
32,4
40,4
192
11
197
21
124
8,1-8
28
86
8
37,17-24 140,
39,37
4b
197"
22
112 112 223,
39 LEVITICUS
18
8-11 21
210"
127
33-34
113
8,6
215
34,7
174
28 (29),1
215
17.21
192
1,4
127
6,26
75" 11456
176
26,13
JUDGES 243
13,2
NUMBERS
II
184
7 7,89
184,
186
8,2
192
11,26
235
16,24-26 32 19,1-21
46
24,3-15
242
12
242
15
242 114" 175 13838
28,2 30,5f. 35,16ff.
18f.
68 (69),32
171
7 3 (74),13
224
95 (96),7
46
13,lff.
46
215 243
107 (108),4
149
109(110)
149
113(114)
185"
118 (119),33.112
22089
148,4
20P«
248
11,2-17
I
WISDOM 10,21
KINGS
3 2 " 6 , 19986, 2 0 0 "
SIRACH 2018'
7,23-44 35
195
49
192
16,22 II 24,20 20-22
127 114"
16,3
22089
ISAIAH I CHRONICLES 243
75" 127f.
DEUTERONOMY 5,18
SAMUEL
7,23
42 168
27,20
6 79,156,171
226
22-24
15-17
209"
104 (105),15
131"
20
231
3,9
67 (68),19
JOSUE
167"
24,2-4
2,9
44 (45)
143
24
PSALMS
143
115"
28 23-24
162f.
121f. 11455
134f.
22,27f.
12,16
116
33,6
46,49
19,15-18
398a 39, 44, 155
112
32-33 70
18,5 21
104, 1 1 1 "
43
NEHEMIAH
226
CHRONICLES 162f. 160-163
2,1-4
213"
6,2f.
204«a
3
203
9f.
240
7,14 8,1
6 162
21f
160
2 9,6
161 149
22
160
11,4
231
Scriptures:
265
Old Testament
143
17,1313-59,3
ZEPHANIAH
EZEKIEL 1
202
2,11
248
26,17
250 224106
1,22-26
202
3,14f.
251
27,1
223104
29,3
224
24,23
27,11
86
32,2
224
28,16
70
37
234
30,29
209,212
37-40
234
1,1
162
31,4f.
250
38-39
234
3,8
249
38,2
234
4,2
195
235
6,12
249
213''8
35
22
251
40,9 10
210
31
223 104, 1 1 1 "
41,4
234
39,4.17-21 9f.
236
40ff.
210
51,9
224
2,19
251
52,7
251
2,47
251
167,
167*8
53,7 63 32"6,
63,1-6
3,5
141 17362
232
7 7,13
225 22092
2
232
3
231
65 65, If 1-7
3
167 231
13f. 10,13-11,1
122-124
12,3
124
8
5f.
122f.
15
123f.
15ff.
5f.
250 126-28,126M30,
198 245"
2,16
124
17-22
123
17-25
122 224106
98
66,7
248
249 21388
31,6 33
15 2,3
131
23
126
27.38
126 131" 127 1272
43-48 45
136, 13685
48
56, 1 3 3 - 3 6
198"a
7,If.
75"
2
MICAH 4,1-5
21368 250
BARUCH
5,1-3
126
21 I)
75"' 75
7
3,22f.
21.43
198"a 21388
11.21 8,20
170
49,7
126
6,1.9 1,3 143
30,21
136
21.27.33.38.43
43
JONAH JEREMIAH 26,5
256, 2 5 8 16.45
38
JOEL 3,4
140 22195
1,3 4,1 5,21
124, 255
17.19
S T MATTHEW
149
HOSEA
122
2. N e w T e s t a m e n t
225
122
8-16
229f.
DANIEL
48,20
53
MACCABEES
2,17
21368
18-21
n
234
111"
43,10
ZECHARIAH
HABAKKUK 3,4
142
138f., 2 5 6 136 22092
10,32f.
136
12,39f.
7721
50
136
13,16f.
145
16f.
240
17 171
136 139,
14,4
240,244,242,245
7721
Index 16,17
136
17,2
224
7,4
249
38
136
8,28
160-163
32
17068
35f.
160
56
240f., 241«
36
163
12,32
23,35
146,
4,21-24
139
22.24
142
24 5,41
138f., 142 94«2
15,43
241
ST
LUKE
170
6
170
145-149
33
146f.
34
147
41
41
ACTS 1,6
250''
2,3
235"» 259"
48
32"8
204«a
9,35
179
241, 243
10,44-48
187"
29-32
243
11,15-18
187"
38
242
4,8-11
250
25
16f. 36
136, 56,
139 142 138f., 142 145 2 4 0 - 2 4 2 , 244f.
11,13
136
27 29
131f., 2 5 6 7721
51
160
19,11
251f.
23,51
241
ROMANS
32f.
254*
3,1-4,6
183
6
188
6.8 170,
7
170=8
7ff.
170
7.10f.
171 170
7-18
169"
7-4,6
168ff. 183 17782
8 10 12
177
12f.
3.25
184"a
7,7
32"'
8,32
164
9,7.10
164
10
70
10,2
70
5
70
5-8
70
6ff.
79
6-8
173,
178 175«»
12-18 14
180
14-16
178
15
178
16 178f., 181,183,186!. 668». 170,
17-4,4
36, 70ff.,
75",
S T JOHN
31
169", 173"
182-188
183. 187-188,
77, 80f., 156,169,
1,29
3
17
136"
10,23f. 24
179 254
133fe., 136
37f. 38
21 22,3
43
6,35
170
14-16
7-17
7,3b. 10b
136",
2,14
2,3
149
149
1,33
CORINTHIANS
32"»
147
32.34 ST MARK
Citations
250
27
32"8
4 18,10.19
1
A:
93,
17-4,5 18f.
259 254 173"
4,6
254
GALATIANS 254 4932
1,14 3,16 4,1-8
78
28
164
29
164
254
94«2,
167
249 235129
9
77
20f.
39
167*8
3,13
73, 7 4 "
14
146
16
164
10,lff.
4.14
149
12,3
124
1 CORINTHIANS
EPHESIANS 1,4
81"
20-23
8128
2,5 5,7
167" 189 77
23
20
5f. 16 4,7-9
8128 8128 8128 78
Scriptures:
8
New
75",
Testament
78-81,
156 8128
9 5.2.25
267
2,21
164
8P8
14
6
1,10-12
245"
13ff.
63'*
2 THESSALONIANS
18-20 246f., 1
251f.
TIMOTHY 246
2,3
246
3,16
206
4,10
246
6.14
246, 252
19
6 3 ' * , 167
9
20
3 2 " 8 , 167*9
15f.
1,10
246,
252
8f.
82-96,
4-5
168
5
197
1.8
I
99',
215"
2 0 4 , 214
125»i, 215'2 200 205
7
JOHN
3,12
200,
205f.
7ff. 157,159
205
9f.
209, 2 1 1 , 227
9-11
205
9-13
209
10
227-30
11
159
13
205
24
23
6,10
112
25
246
7,4ff.
214
9
252
4.8
209"
10
APOCALYPSE 1,4
TITUS
215, 100,
5,6
246
4,1
200 9 8 - 1 0 0 , 112, 203f.
11
228
JUDE
37,83,169,189,259
200 201",202,20289a, 203
8
2 TLMOTHY
3,8
204
6-8
167"
2,9
1,1
200,202f.,20289»,205, 2.6
1 PETER
79, 81^8
2,8
4
4,2ff.
205,
209"
8,32
167*»
98,
110
10,5
112
99f.,
255
11,8
224
1,3
246
5
230
15
101
2,11
246
5f.
227
17
98f, 101, 2 5 5
247
6
227-30
252
7
101
247
8
98
252
10-13.16.20
11- 14 13
246.
14 3,4
246f.
12 12ff.
HEBREWS 8,1
23
9,2 11,4
157,
13
192 194" 193
12,1
1901, 2.55
6
192 198f.
2,1
222
223"*,
7ff.
221 221
192
9.12.20
101
9.14.15
20
164
9.13.24
221
10
12,24
160"
10
221
13f.
13,8
105"
11
117
16
14
168
17
17
124
17f.
3
1,25
221"
3,9 170"
12
226
9
5.16
J.VMES
225 223
164
181
221
223,
18
13
2251"
3f.4.7.9.13.16f.
12.16.21 13
224,
1-6 4
20
222",
223f., 2 2 4 1 "
192,195,197
1901
221, 2 2 1 " ,
222-226,
12.16.20
159f. 245"
12 190, 190',
221 205f.,
226 226
226,
2261"
221f., 2 2 3 ,
226
217ff.
13,2.4.11
221
221
14,1-5
214
124
3
209
268
Index A:
15.2
201f., 20238, 20.3
231f., 2 3 1 " !
13
7-10
2f.
201
13.15
231
8
2-4
209
13a-15b
231
8f.
112
3
203,
3f.
209,
237
233-37
15
231
9
15f.
231
9ff.
211
17f.
230
10
221
17ff.
237
llf.
234
11-15
234
12f. 98f.,
234 117,
2 1 1 , 214
4 16,5
Citati ons
17-21
101, 255
233f.
236, 256, 259 237 118,
123, 221
13
221
20
117, 123
13
18,20
112
21
230
14
19
2.30
221
14-21,4
19,lf. 2
230
2f.
234
15
123
112
2.7
221
22
221
20,2
234 118,
123f.,
255 124
3-5
230
3
234
21,lfE.
6-8
230
4
234
1.4
237
4f.
117
1-22,5
9f.
230
4-6
234
2
98
11
231
5
234
8
118, 1 1 8 " , 123
117, 118"6, 120, 227
9
234,
llff.
2,32,
256
6
232
6.14
11-15
230
11-16
230-33
llb-12
15,13fE. 18,3
1663"
48,2.9
86
2. SIBYLLINE ORACLES 3,47
251
3,46-50 3. I
(ETHIOPIC)
39,12
252
7n.
234
20
101
7-9
234
PSEUDEPIGRAPHA 20445a
3,17-19
76 76
7,28
249
13
214
13,3.6
214
13,.3511.
2)3f.
13,35..39
214
6 I I BARUCH
62,7.9.14
22092
29,3
249,
24939
63,11
22092
39,7
249,
2493"
69,26f.
22092
70,1
22092
7. TESTAMENTS
201
(BIB-
LICAL ANTIQUITIES) 235
2,5
52
3,4 171,
12,1
224
15,6
76
18,5
165
19,6
174f.
32,1-4
165
40,3
165
9. BOOK OF ELDAT AND MODAT
Levi 2,7
8. PSEUDO-PHILO
OI-- X I I
P.\TRIARCHS
3,3
225'" 1 1359a
8,3ff.
3,18
20445a
Naphtali 5,3f.
5 I V ESDRAS
ENOCH
4. I I (.SLAVONIC) E N O C H
101 101
225 166"
22,7.12.20 17
21,1
17,15
124 20959, 2 1 3 "
118'4
II. 1. JUBILEES
234
201
236'3»
Qumran
Writings:
Damascus
III. 1. DAMASCUS DOCUMENT
269
Document
QUMRAN
2.
WRITINGS
1 Q p HAB
4. 4
2,1-10 Cols
1-14
85f.
5,17-19
85f.
7[19], 18f.
242
7,2
5.
1,13,2-4
165''
2,9,2
94f.
3,6,4.
194
3,7,2 4,8.35
FLAVIUS
13,10,5f.
115"
1,2,8
115"
4.5,2
194
TABILIS
AGRICULTURA 199"
5,5,5
194
6,5,4
233"*
DIVINA-
RUM HERES SIT 193
45,221ff.
194
9.
229
121
103"
198
165"
D E SPECIALIBUS LEGI-
10.
DE
VI. 1. MISHNAH
10,5 136
16,1
212"
5£.
VITA
CONTEM199"
QUAESTIONES ET SO-
LUTIONES IN E X O D U M 194
79 [in E x 2 5 , 3 7 ]
197f."
WRITINGS
216'5
Megillah 3,4
Shabbat
194
83-88
Pesahim
Berakot 5,3
HALAKIC
§ 168
PLATIVA
7. D E V I T A MOSIS 2[3], 117-135
129
BUS
11. 229
D E DECALOGO
1,82-97,
6. D E ABKAHAMO 56
8. 132ff.
45,221
4. D E SOBRIETATE 66
194 161"
PHILO
5. Q U I S RERUM
103"
80-82
4,5,4
55'8
2. Q U O D D E U S SIT IMMU-
3. D E
5,5,4
162
2. BELLUM JUD.\ICUM
181"
69
10.3"
9,8,3
V.
54
I12f.
32,8
JOSEPHUS
131"
1. D E GIGANTIBUS
DEUTERONOMY XXXII
242»
8,13,7
159
Q PATRIARCHAL BLESSINGS 233'"
TESTIMONIA 114",
JEWISH ANTIQUITIES
1,2,11
245"
3. 4 Q
IV. 1.
72
6
42
4,2.4
43"
4
40 4
40
42
9
49f., 114, 136
42
10
46,
62
270
Index
Abot
Moed
2,8
131
5,8
128*
6,2
170 2. TOSEPHTA
Katon
Makkot
15b
48"
4,41
41
Ifagigah
24b
241«
85a
148
3. BABYLONIAN T A L M U D
62b
203"
52",
90,
57, 1 5 5 ' 39
23a
49a Baba
4. PALESTINIAN TALMUD
41
5,3,9c
114,
119
10a 123a
54
54c
53
Megillah 4,1,74d
Sanhedrin 57b
128 235
166"
92a
120
Yebamot
105a
242
4,5d,
1. MEKILTA 165 61
14,2
216"
14,13
204
14,16
176"
14,18 203,
15,1
209f.
15,3
104
4
225 129
20,13 2. SIFRE
ON
NUMBERS
175,
224
3. GENESIS R A B B A H
27,8
148 53f., 65, 114
49,25
132
50,21
225
3,14 7,12 15,1 19,3 52,143d
63 51f.
6,14 128,
129»
BAH 3,16
162
12,7 (end)
104",
105,
110 90
203" 80 148
187"
185"
8. MIDRASH ON PSALMS 80"
72,1
5. LEVITICUS R A B B A H 1,1 23,167a
220"
7. ECCLESIASTES R A B -
68,19 4. E X O D U S R A B B A H
104f.
9. TANHUMA Shemot 185"
10, f. 3a Beshallah 24 Ki
51 tissa
19
90"
115b
92
53 10. Y A L Q U T R E U B E N I
221
3,15 6,2.4 9,6
55
235
11,26 27,20
56
25,3
6164
14,19
top
MIDRASHIM
24,10
29,17
136 48
31a
VII.
114,
4,10
17a
42
41«
4,9,75c
48"
31b
136
Sukkah
Batra
25a
12,13
92
Berakot
Kiddushin
Megillah 3a
162
Menahot
Ketubot
30b 42,
172«2
Sotah
Megillah 4,10
A. Citations
6. NUMBERS R A B B A H 8,2
195
(ed.
Amsterdam)
106d
91
148a
91"
Targums:
The
PT
271
11. Y A L Q U T SHIMEONI 1,
§
176 (57d)
90"
4
204«a
34 (18a)
118f.
14. ALPHABET
OF
R.
AKIBA 105, 107
12. PIRQE D E - R . E L I E ZER 2
131
13. A B O T D E - R . N A T H A N 2 (2a)
80"
VIII.
PT
1. T H E
217fE., 221",
7-9
144
8
158"
10
160
6,14
51f.
15,12
115",
241«
24,10
56
25,3
54-56
28,8
167"
29,17
53f., 257 29146
37,15-33 38,25f. 26
140f.,
142
144,
256
40,23
213«' 29146
42,34-43,10 49,1
243
9
141"
10
233"*
11
231,
llf.
116, 2 3 0 - 3 3 , 2 4 0
231"i,
232f.
12 18
232
145,
243, 246
131-33, 2 5 6
25 Exodus
216
ll,7f.
113
12
226
21,21
5, 6 1 , 6 6 " , 9 3
18
204, 206, 2 0 7 " ,
24,10
21988
12,42
33, 2 1 0 , 249
23,2
138"
33-34
168ff.
29,17
34,20.26
1 3888
30,40
35,5
13888
35,21
19,6
172"
27,1
76 54,114 9462 249
37,3
172"
49,1
244f.
246
10
138"
11
239 144f.,
232"2,240
llf.
Numbers 24,3.15
242
231
12
232
18
145,
25
Deuteronomy 30"'
1,1
30"'
1,15
59"
3,14
19,5 28,6.12
132
93-96,
36, 82
30,12
76 70ff., 7 7 , 156, 169,
255, 7,11 llf. 12,42
94"
97f., 1 0 9 f . , 2 0 5 ,
138"
30,10-12
243f.
Exodus
1
12-14
54ff.
19
53
14,15
56
25,3
24,10
Leviticus
130f.
37,
258
82f.,
169
96,
197 210«i
254
14,2
61
32,1
213"'
8
176
33,6
120f.
PSEUDO-JONATHAN
Genesis
15,18
207f., 2 1 6
19,6
228
20,13
128*
21,12
128*
172"
22,24
131"
216
4,8
157f.
24,10
3 2 1 " , 199-217, 1 9 9 " ,
6,2
61
26,9
61
33,5ff.
204, 215f. 200"
6,2.4 6,14
218f.,
215 6164
220"-"
200,
3,15
14 19
4,5f.
203,
14-15
15,2
226
9,6
216
14,14 15
216,
106-110
10,9
250
203, 216
2.
3,14
36,162a
6 2209»-«2, 226
RABBATI
TARGUMS
221f.,223,
4,3-16 4 7 " , 1 4 4 " , 156f.3
PESIQTA
15,3
Genesis 3,15
15.
52"a
5.7f.
53 5, 61 181 180f.
Index
272
7
187
32-33
7f.
181
33,6
8
181
181,
32,1
148
3
114-117
4
112 7924
8
113
11
186
12
259
llff.
254
21
21161
11.20
182, 184
34,5
76
186f.
7
174
16 34,29
17262
33-3SC
17262
35,5ff.
183
39,10
199
37
192,196,255,258
3.
3,15
220"''2
Genesis
2416
6 6 " , 192, 196-199,
24,10
56
3,13
54ff.
15
oOf., 6 1 , 114
24,20
131"
26,13
177
22,28
56.61,114,133136,
257,
259
Numbers 7,89
66«»
11,26
25,3 29.17
18.21
149'6,
15,30
4,8 6,2.4
38,26
140-142
40.18
176"
49,1
245
10
239
11
144,2.32,232122, 240 231 232
188, 254
18
145, 2431", 243f.
233-237,
25
132
20
22,22
9666
24,3
245
3.15
242
12
242
17
240
24
5
27,20
175
33,3
176
8
61"
18,10
107f.,
205 21061
14,14 208,
19,6
30,40
28
135,
137f.,
259
Numbers 149'6, 235129,
62 9462 ,
35,22
11
109 46f.
140
144 176" 245
49,1
Leviticus 137
54
27
216
76,
54ff.
29,17
228
22,27
56
25,3
215
15,18
472* 472.
24,10
40,18
166 ,
63 130 472.
22,28
3,14 76,
157, 159
17,17
38,26
12,42
4726 218f., 2 2 0 "
9,6
Exodus
11,26
Deuteronomy
4726
109
12
258
4726
257
llf.
176
21,16ff.
54,
1,27 2,5
30,40
168, 182-
237^1,
174
4. NEOFITI 218-220,
15,12
Leviticus
115=6
KK.\G.\IE.VT TARGUM
Genesis
199 258
120"
11
157f.
255,
111
33,6
4,8
40 40,4
39
34,7
17362
29f.35
Citations
121
112-117 119",
11
A:
145, 232, 232122
llf.
231
12
232
18
145, 243f.
25
132
Exodus 3,14
lOSf.,
12,42
76,
14,8
205 166 176
240
14
215
73
24,3.15
242
15,18
207, 2 0 7 "
32,4
76
24,12
242
8
117
30,12-14
235-237,
8f.
U3
39
104, 110-112, 2 0 4 , 255, 258
19,6 22,24
Deuteronomy 30,12 12a-c
24,10 73
28,4
74
32
228 131" 53 55" 48
Targums:
Paris
MS
110
273
32,4.23
48
j
8
48
35
49
1
33,11
186
16
186
35,5ff.
180
39,37
197
40,4
197
4726
i
1
1,26 462«,
50f.,
62
22,27
137
28
56, 63, 135, 137f., 259
24,20
131" 246
25,38 26,12 13
211«2 177
7. GLOSSES TO NEOFITI 107f.
3,14 15,3
215f.
206f., 18 76, 166, 207",210f.,214,249
7,89
185f.
11,26
148, 2 3 5 " 9 , ; 2 3 5 f .
15,30
176
21,1
148,
4,8
52"a 4726
18,10 22,28
24,3.15
29,17
242
157
6,14
Numbers
4726 54,
257
Exodus
Deuteronomy 30,12a 33,6
7416
3,14
106f.-108
121
24,10
53
Leviticus 6.
GENIZA
P^RAGMENTS
Exodus 15,7-21
57",
206"
18
206
MS B
1,26
4726
2,26
4726
18,21
50f.
26,13
176f.
Numbers 4726
242
24,12
242
33,3
176
4,7-9
3,32
216 211"
20,4 23,15 30,13
211" 75
32,3
112
4
76
8
113
39
111 1208",
11
121
115"
34,5
76
144 157,
8
110
8. P T CITATIONS
40
109
54f.,56,74,132,140
220"
Genesis 38,26
Aruk
Elias Levita 56, 1 4 0 , 2 1 8 ,
MS D
David 140f., 144
Kimhi
59",
Pseudo-Rashi
157 54
MS E Genesis 38,26
9. TOSEPHTA 140f.,
144
MS V Genesis
56
22,27
38,26
140
28
157
4,8 130
243,
49,18 10.
228
Leviticus
24,10
TARGU-
MICA Genesis
19,6 220"
121"
33,6
Exodus
Genesis
74
30,12f.
Genesis
9,6 5. PARIS MS
159
MS C
30,
Deuteronomy
Deuteronomy
Genesis
149'6
24,3.15
3,15
Getiesis
11,18
Numbers
33,6
1 j ;
Leviticus 18,21
!
Exodus
137
2 5 » , 5 6 , 135,137f.
ONKELOS
Genesis 3,15
76,
244"»
4,5f. 9,6
219" 172" 126, 130f., 2 5 8
274
Index
21,24
258 94«2
30,40 49,9
141"
49,10
239
11. TARGUM
3,14
109"
14,19 19,6 22,24
5,9
176
24,23
61«4
31,4f.
228
40,9 52,7
55"
63,6
122 250f. 250",
25 If.
49
65,5f.
33,11
186
65,15
34,29ff.
174
123f,
40,4
Jeremiah
197
30,21
51
22,28
137 176f.
1,22
119"
119 119
176
33,3
176
73
32,8 39 33,6 21
113 109,
34,7
174
Genesis 29,17
3,14
99,1
250"
108,12
81"»
Job 75
3,18
1,1 1,10
Zephaniah 3,14f.
251
2.20
3,8 6,12
211-214 76
Lamentations
Zechariah 249
//
249
24,20
160,
162f.
Chronicles 163
P E S H I T T A
229f.
Psalms 97,11
18,21
167
Canticles 250
Leviticus 109"
215 81"»
97,11
94"
54
Exodus
250"
96,7
250"
19.6 51",
163
146,10
2,3
IX.
78-81,
93,1
111 121 211«i
80
68,19
250"
4,7
30,12-14
68
118,27
Micah Deuteronomy
215
202"a
Jonah
15.30
TARGUM TO H A G I O -
GRAPHA
49,11 249
20,33 Numbers
13.
250"
240
26,13
213"
47,9
53,3.7-9 Ezekiel
17,5.7
29,1
240
131"
Jeremiah
255
52,13f.
24,20
213"
Psalms
57
18,21
65,15
255.
51,39 Leviticus
213"
122f.
15ff.
197
212f.
51,6
232"2
180 196",
30,29
25If. 251f.
32,35
35,5fE.
240
22,14
176
131"
28,4
12. P T TO PROPHETS Isaiah
Judges
10,27
14,8
Citations
PROPHETS
Isaiah
Exodus
39,37
XO THE
A:
81"»
Apocalypse 50f.,
51"
4,9
215
Septuagint:
Genesis
275
X. Genesis
II
3,15
217
6,14
51
22.16
164
29,17
Samuel
Jonas
7,23 II
248
Paralipomenon
251
161
/ [///]
Exodus 103
15,12
226
//
75
2,11
248
Zacharias
Esdras 393a
9,48
3,14
2,3 Sophonias
24
54
35,7
SEPTUAGINT
162
1,1 Isaias
Maccabees
228f.
2,21
8,2
162
32,15
170
3,20
248
12,12
246
33,7
179
24
19,6
34,29f. 34
248 248
41,4
104
171
5,4
248
45,17
246
178
12,12
248
14,15
248
Leviticus
Jeremias 103
1,6
26,13
Psalms
176
215
28,1
Deuteronomy
67,19
30,12 12-14 32
74
95,7
70
97,11
79 215 81"a
14,13
103
39 (32), 17
103
Ezechiel 224
29,3
1121 113
Wisdom
8.43
112
13,1
15
246
Joel
174
3,4
32,8
34,7
Daniel 103 248
XI.
217f.
251
5,30
229
VULGATE 51
Deuteronomy
29,17
54
34,7
XII.
PAGAN
APULEIUS
174
WRITERS P L I N Y THE E L D E R
Apologia Historiae
47
6,14
Genesis 3,15
251
2,19
(De Magia), Bundahiin,
PAUSANIAS Descriptio
ch. 9 0
ch.
1,3
87
History
30,1,11
87
PLUTARCH Graeciae,
10, 12, 10
102
De facie —
PLATO Timaeus,
Natural
102"
37E
102
in orbe lunae,
28,1
De Iside et Osiride,
27,6
US'* 118"
9
102
Index
276
B:
Rabbis
TACITUS
SUETONIUS Augustus,
Historiae,
195
30
233124
5 , 13
IIl.RMETiCA Vespasianus,
4
233'-4
XIII.
EARLY
CHRIvSTIAX
Ambrosiaster
90
Preparatio
evangelica, 9, 8, 1
T h e Gelasian
88
Decree
89
HERMAS Vis.
236"o
2,3,4
Hebraicae
3,15 2 1 7 " '
25,3
55
Liber interpret, hebr. nominum
sS^
XIV. British Museum,
Additional
(TJI) 134f.,
180f.,
184,
5709
Epistola
55^8
JUSTIN Dialoga cum Tryphonc. oh. 8
250
Philosophoumena THEODORETUS In II
Tim..
9,30,
2088
3, 8
90
Ebr.
16 ((Jnkelos)
(Onkelos)
462=
Vatican Gr.
330
121
462= 53,
55'139
132
29147
, 462= 30"' 230 245'8
Vatican, Neofiti 1
29"«
48, 58, 1()3»8
RABBIS Bar Kappara
132
Ben
Abbahu
148
El'ai
Abin
203
H a i Gaon
58
Abun Aba Akiba 58,
104,
Zoma
Helbo
129
Isaac
107
Isaac
48f.
53,
172«2 148 58
Hanina
48f.
58 Abba)
88"
Vatican Ebr. 30 (Genesis Rabbah)
A b b a ben Zutra
Asi
89 4, 51
(TJII)
(TJII)
Ammi
23,37
Vatican 448
(Onkelos)
Ba)
Matt.
Contra Cehum
Vatican 440
B.
Ba ( =
161
64
207, 207=i
Leipzig (TJII)
Abba ( =
23,26
196,
207=8, 237181
Nuremberg
in Matt.
25,6
Codex Vat.
27031
186f.,
D e Rossi 3 1 3 2 Harley
Comment,
MANUSCRIPTS
29f., 848», 938', 110,
197",
102
WRITINGS
In
quaestiones in Genesim
113,
(II), 14b
OKIGEN
S T JEROME
—
;
—
EUSEBIUS
Pastor,
Asclepius
57-59 128 56 105f
Nappaha
Ishmael Jacob ben A h a
58 10524 128
B.
Rabbis - C.
Subjects
277
Jacob ben Nissim 53f., 62,
Johanan ben
Nathan
58
Johanan
256
Zakkai
f.
51f.
Nathan ben
59
Yehiel
131
Nehemiah
235
5236
Rabba
121
257
Rashi (Pseudo-)
Jose the Galilaean
203
Samuel
Joshua beu
131
Samuel ben
Nahman
59
Samuel ben
Phinehas
41
Sar vShalom, Gaon
Jonathan ben Uziel Jose ben Bun
136,
Hananiah
Judah ben
Barzillai
Judah Judah ben Iliii
221
Meir
42
C.
Abandh Abel
Preedom and Law, Freedom in
PT
and
Apocalypse 2I4ff.
i \
Symbolism,
189ff.;
48
and
170f., 170=3 parrhesia
of speech, see
|
Anthological style 24f. Apocalypse,
Eleazar
SUBJECTS
55-"* divine,
12 57 239
Simeon ben
156-60
Acclamations,
55f.
Shela
41f., 58
Levi
59 132
Glory
on
Moses'
face,
171ff.,
224i»3
Gog and Magog, 233rf. Gospels and Targums,
126ff.
liturgy, 124f.; and P T , 255f. Aqedah,
164ff.,
Aquila,
5236
Aruk,
165f.-'8
Hemian,
553*
Hexapla,
llf.
5236
H o l y One, Blessed be Pie, 1 0 5 f . " , H o l y Spirit, in Judaism,
136
184-87.
Balaam, 37, 168, 242 Bath Qol,
141
Image of God, Christians etc.,
Binding of Issac, see Aqedah
Isaac,
Cain and Abel, 37,
J.'uines and Jambres, 8 2 - 9 6 ,
Chronicle of Moses,
156-60. QQ^^, 95
Jerome and Targums,
Comparative School of Rclitrions and Apocalyp.se,
190ff.
Jewish
Divine
Dibbura, Name,
184ff.
Josephus,
Yahweh,
lOS'^,
1083=:
in Apoc. and in PT, 97ff.
115f.
lildat and Modal, Elias Levita, TJI,
Sl^^
and
523*
Targums,
23f.,
24"";
and Halakah, 2 4 ' " , 131'*; and Messianism, lism,
PUdad and Medad,
156
5533
periodicals, 1533
John Hyrcanus,
Jonathan ben Uziel, Dibbera,
172f.62
164f£.
233'24,
195,
197,
240;
and
symbo-
199, 2023'
235f.
Book
of, 23&^'>
K i m h i , and Targums, 5 9 = ' , 157
and Neofiti, 46f.26; and
K i n g d o m and Priests, Christians, 227f£.
and
Kingship of God and of Messiah, 204£E.
Elijah the Priest,
Ngl,
46f.26
114f.
L a m b of God, 9462 Law
Pourth Gospel and Neofiti,
145fE.
and
Freedom,
170f.,
170='
Liturgy and Targums, 40fE., 44f., 116f.
Index
278
Magog, see Gog and
Sepher
Magog
Mastema, 2 2 5 Messiah, 6, 37, 230fE., 238ff.; in 2 Baruch,
24931;
in
4
£;sdras,
2493i;
D a y of, 25033; fj-om R o m e , 2 1 0 , 210«» Meturgeman,
ha-Zikronot,
Septuagint
11,
53f.,
Michael,
Angel,
Midrash
Wayyosha,
65,
106,
257
225
Mithra Diturgy,
Holy;
Symbolism,
209ff.
see H o l y of
Symmachus,
195
95
TJI,
Spirit.
196ff.;
Apocalypse, Josephus, Synoptic
225
Subjects
and Targums, 24, 54
Song of Moses, Spirit,
C:
see
also
Philo
523«, 229f.
Problem
of
the
PT,
142-
45
Mithraism, 2371^1 Moresedek
(Qumran),
Moses, 70ff.,
115
Targeman,
168ff.
Targum, PT,
Neofiti,
see
Targum
40 general,
45 60;
1-45;
history
studies, 7 f f . ; TJI,
N e w Song, 209fE.
60f.,
history of
6-8,
12, 24, 37,
TJII,
138, 258f.;
8,
1766_ 4726_ etc.; Neofiti, Onkelos,
523«,
57;
see
also
Order of Scripture Reading,
Targum
4726,
42fE.
29,
89
57,
Onkelos, Paenitentia
lamme
ParrhSsia,
175-77.
Paschal D a m b ,
et Mambre,
165ff.,
Paul and the P T , Periodicals,
254ff.
Jewish,
Persian Writings, Peshitta,
167«f-
5533,
Prophets,
10;
102
chi,
229f.
194f.; 197f.3i, 199,
Targum
25,
30,
in
Pa-
Jonathan
W^,
17"=, 6681,
Tg Jeremiah,
Prophets,
I P " ; Targum 1233',
8f.9; to
Mala-
of Palestine
to the
213";
the Hagiographa,
1 7 " , 37;
8f.9, 9f. to Joel,
to Abdiah-Jonah,
Prophets,
17",
12,
60;
23f.,
59f.;
57*'";
Targum to
Bibles,
118'*
8
Protevangelium
in
PT
and
Apoc,
217ff. Quartodecimans,
216"
Qumran,
of
"seers
and Targums, T g Job,
10, 12; to Ruth,
to Canticles,
8,
Tg
115;
Leviticus,
25
mentations,
9f.", 12,16",
Therapeutae,
Redemption, Revelation
20511., 208f., 246f., of
Second Death,
the
Messiah,
117-24.
Sepher
ha-'Ittim,
Sepher
ha-Yashar,
2llf.6=;
1 1 " , 17''3; to La1763, 6631, 16326; 1763; to
Chroni-
1993=
Tosephta
Targumica,
Triennial
Cycle,
Turgeman,
1993=, 207f.
10,11^6,
\\^; 9,12;
11; see also Qumran.
Trisagion, Redeemer,
9", 9",
to Esther. cles,
falsehood",
25f.;
to Megilloth, to Ecclesiastes,
to
Psalms,
8, I P i , 1736, 66»i, 80f.2'a; to Job,
20 If.3'. Plutarch and the N T ,
25;
lestine, the
PTG,
citations,
138; Onkelos
to
12339, 2 1 3 6 ' ;
Philo, 2 6 , 165, 2 3 0 ; and Halakah, 61,
Polyglot
109*»,
ll^^, 1 2 ,
28-30, 29fW',
46f.26;
\\^,
7,
60,
r,^' Minor
1533
513*, 109*", 216,
129«; symbohsm,
Ngl,
62f.;
56f., 56*3, 5 9 . px
of
targumic
59=',
157f.'
42f.i3
204*6* 40
etc.
248-54.
Unveiled face, see
parrhesia
Veil of Moses, midrash on,
173ff.
59 95
Zechariah, son of Barachiah,
160ff.
D.
Persons
279
D.
PERSONS
A b b o t t , E . A . 2 4 " » , 143"a, 144=8, i456i_ 147,
194"
7f., 472«,
10782
Adler, M.
16"
Aegidius
of
Viterbo
Abrahams, I.
8229
Abt, H.
878'
Abudraham, D a v i d ben
59f.
Albeck; see Theodor-Albeck Albright,
W . F.
9 9 8 , 17983 1 9 0 2 , 1 9 1 , 1 9 1 6 , 225199,
237181-182,
AUon, G. Almquist,
P.
H.
Strack-
Billerbeck 3 2 , 1 3 1 " , 13429, 13534 142=1, i4469_ Blank. S. H .
14976 2 4 3 "
1 6 0 " , I6222,163
Blass, F .
988 2 8 , 32 , 3 5 , 442», 7 6 " , 8229, 9 5 f _ 140, 1552, 210»»
Block, H .
24111
Boccaccio, P.
28i**
24621
Boehl,
1298
Bohle, S.
118'*
Boismard, M . E . ,
E.
381 11
Anderson, G. W .
238i
Boll, P.
Artapanus
88"
Bonsirven, J.
Ayerst, W .
148; see also
Black, M .
6 2 , 1972»a 114=
198,
89
Billerbeck,
Bloch, R .
Allegro, J. M . Alio, E . B .
Bidez, J.
97i, 1 4 6 " , 2 1 4 ' i 191 2 1 , 722, 7924^ 1021=,
1 8 ' ' , 239i
145",
147, 2 3 9
Bornkamm, G. Baars, W . Bacher,
2 9 " = , 57, 2 0 6
W.
16, 178=-««, 2 7 , 38i,
59=', 802'8., 1052*-2=, 18598, 2 1 3 " , 25828 Baethgen Baillet,
812'a
M.
85f.8i, 8682
Barnstein, Barrett,
Bousset, W .
H.
168i-=2, 17=8
C.K.
146"
Barthelemy, D .
528«
Bartlet, V .
236i8«
Bartolocci, J.
14
194" 988, 1 9 4 " , 198, 2018=,
208==, 214'i, 2229', 2 2 3 , 2 3 3 " = Braude, W . G., Braun,
17=2
P. M .
Brederek, E .
17== viii
Brierre-Narbonne, Brooke,
A.
Brown,
R.
37i8«
Brown, S.
238i
Brownlee, W . H .
61«2,
115, 1 7 6 " , 1778
Baumstark, A .
38i, 51*«
Beck, M. F.
Briill, Bruce,
P.
Biichsel, F. Buhl,
Belkin, S.
1298
Bultmann, R .
Benoit, P.
161"
P. W .
11589 117'2
Burchs, V .
1891
P. C.
1 4 5 " , 147f.
15=', 169», 462**, 4829,
Burney,
C. P.
9482, 241=
Bernhardt, K . G. K. H.
Bertram, G. Bernardus,
72'
81^. 998, l o p ^ 1028, 11147
Burkitt,
57*', Bernhardt,
F.
388a,
213=9, 241=
762»,
Berliner, A .
26128 15=8
F.
11
D.
230 4 3 " , 238i, 2 4 2 '
X.
146"
R.
239i
146"
Behm, J.
Bensly.
J. J.
E. E.
Barucq, A .
17=8, 18'i-'2, 59==,
1 4 6 " , 22297
Breen, P.
Bartina. S. Bassfreund, J.
IO422
Braun, A .
58="'-'i 239i
Burrows,
M.
Buxtorf, J.
204*=
72' 11, 8229, 11977^ 145",
148, 2381
1798= G.
Bialoblocki, S.
N.
102" 38i, 8 1 ' ' *
Cabaniss, Cai,
R.
A.
998
90*=
280
Index
Capelle,
P.,
118'* 993
Desmolets,
Cartwright, Ch.
13f.
Deutsch,
O.
246" 1763
Cassel Cassuto, H .
{=
Castellino, G. Cazelles,
U.) R.
H. D.
Charles, R . H . 103",
110,
194",
195,
20136,
2 I 4 ' i , 222"', 223"2, 2 3 1 " \
M.
802=
Dietrich, A .
184
Diez
Christie,
P.
237131 8229
Churgin,
C.
533'
Cinquarbres, J. de, see Quinquarboreus Cioranesco, Cohen,
A.
H. 26,
Cohn, h-
Congar,
Y.
J.
1901,
Costa, P. S., IO318,
P.
W.
Driver, S.
N.
R.
Dubarle,
134,
24111
O.
381 381-3, 64'6, 13833, 16538
Eissfeldt,
I.
7, 11, 12, 4726, 5235a, 56,
I'vllis, E .
E.
Ivngels,
L. A.
1088=
p:sh, S.
170=3 7722a D.
60, 140, 2 2 0 " 7822a.23_ 8026 17569 878*
Etheridge, J. W . 1078i,''ll3='>a 128*,
1052' 1763, 73^ 74i5_ 8430^ 13013, 13582, 140*9,
1962', 19730, 207=3, 208=*, 21831, 24310-", 24413, 2451=
P'abre, A . P'agius, Pelix
1891
P.
Pratensis,
73 13, 971, 1272, 13329,
p-estugiere, A. J.
169=*, 19729a, 224"'*
Feuillet, A .
Daube, D .
8,
19935
D e Balmes, A b r a h a m 983,
A.
D e Caligny, Deissmann,
G.
D e Lagarde, P. DelUng, G.
10420
R. A.
20855,
223f., 2 2 5 1 " Pield,
P.
5236, 229
60 110
Figueiro, P. 10 Fischer, B. I P ' , 8229, 11977^ i4g6i_ 2 3 8 i
10"
Fitzmaurice Martin M.,
215
1661-62, 2 1 3 6 ' 993, 10429, 112*3, 12591,
D e Rossi, A .
8, 73 472=, 10732
10213 142=1, i902_ i9i6.9_
1272, 1 3 1 " P.
Debrunner,
134, 247f.
M.
Ernout,
136,35, 21988
J.
Davies, W .
1931'
13320-21-22,
10836, 1 0 9 « , 115, 1261,
133",
Daumas,
M.
lOf.
15=*
D a n b y , II. Danielou,
18'3 2381 10,313, 2 2 6 1 "
l2^o-^ , 1661, 19, 57*', 59,
8P'a,
2136' 7822a
Duckworth, H . T . P.
159", Dalman, G.
222
142=1, 1 4 3
Druramond, J
2381 89
Czertkowsky,
Doeve, J.
Elias Levita
23312*
Cumont,
H.
Elbogen,
P.
M.
158', Dodd, C.
209=6, 21368
Corssen,
P.
24 621 191,
4726, 56*3, 57, 62, 10732, 13213, 13430^
Duschak
1998*, 206*' 8'.8
Cross,
291*=,
59='
R.
J.
1568, 1589
A. VII, 1229, 2,5123, 2 8 " * , 29f 1*6 , 301=1, 311=2, 37180 45^
Dupont, J.
Cornely,
Croatto,
128*,
Macho,
10"
2193
M.
1993*
26131
Colson, P. H . Comblin, J.
381
R. R.,
249".
Chevalier, A .
De V a u x , DibeHus,
209==,
14*9
E.
Diaz, J.
983 8632-33, 993.4 100,
13320
N.
4626
1 8 2 " , 183, 22296-9', 2 4 6 "
Cerfaux, L.
Chamberlain W .
Persons
Descamps, A .
Carpentier, J. E . Casel,
D:
see Martin M. P". I'^lusser, D . P'-oerster,
2 1 5'2-'* 5235a
W.
1891,
19315
204*=a i94i9_ i95_
214'2, 216'9, 2 2 2 9 ' , 2 2 3 i ° * Fohrer, G.
216'9
D.
Persons
281 134"
Forins, A . Frankel, Z.
15=8, l y i - s s , 19, 24, 5 9 "
Gry,
L.
2381
Guilding, A .
Freedman, D. N
103"
Gunkel.
Freedniann, H .
220*2
Gutmann, J.
Freudenthal, J.
SB""
Freundorfer, Frey,
J.
J.
191,
B.
191"
213"", 2381
42f.i8,
190,
H.
Iladorn,
8229,
971
Harkavy, A .
1868
Harnack, A . von
381
P.
Galetto,
P.
Ganschinietz
82-9
Gaster, M.
Harris, R .
23 1763
Harry, S.
18289
Headlam,
18289
Heller, Ch.
59==
Helm,
8737
8788
1 7 " , 210=9
Geiger, A .
15,
1 7 " , 19, 113, 115, 116,
Geuebrard,
117, 165 10
G.
57 134
82=9
Hausdorff, Gachter,
205f. 4318, 14681
Priedmann, M. Fuller
!<.
18'2
7722a
A . C.
R.
Helvicus (Helwig, Helwich), Ch. Henry I I
12f.
Herder,
142
G.
HerHtz, C. G.
4 1 ' , 548'a, 168=8, 254*
Gerschovius, J.
11
Hirsch,
Ghislerius, M.
10 143
Hirsch (Modrecai ben Naphtali) Hoffmann, D .
1763
Hole,
G.
C.
I/. Gillespie, C. G. K . Ginsburg, C. W . Ginsburger, M. 30,
1763 lO^^, 1782.66_ 1869-'i, 18'',
4621-2=, 4728, 4 8 2 ' - 2 8 , 493o.3i_ 5235a^
5 6 " , 5 7 , 58=1, 59==, 6 4 " , 7 4 " ^ - " , 8489, 108,
109",
110,
1 1 5 " , 121, 1 3 0 " ,
1 3 2 " , 1 3 4 , 13489, i 3 5 _ i3533_ 140^ i497e_ 157=, 1 7 7 , 1 9 6 2 ' - 2 8 , 20649, 2 0 7 = " , 237181, Ginzberg, L.,
2439-"-",
21888,
244i2a.i8
2 7 , 7 5 " , 82=9, 18598,
18289
Ch.
18'2
C. U.
18289
Ilopfner, T h . ,
102"
Ilorovitz, H . S.
129'
Hort, F. J. H .
1901, 2 2 9
Hoschke, R. ben,
91=8
Howard, W . F.
988, 14661
K.
Plumbert, Hurter,
12 15=8 8229
Holzmeister,
Hruby,
10" 15=8
Hermann, I.
Gerhardsson, B.
Giesler,
233124
1). W .
Haenchen, E .
Fridrichsen, A . Fuchs, H .
143
1 9 4 " , 222
388a
P.
2391
H.
8'
19628, 209=8, 2 2 4 " = , 2 2 5 " " Glasson, T. F.
113=»a
Glatzer, X .
15=2
Goettsberger, J.
Goldschmidt, Greeh,
Greenslade, S. h. A.
1568,
1578,
3 2 , 4728, 6184a, 1589,
Gronemann, Grot,
H. S.
G.
Grundmann,
W.
B.
119"
Jaeger, H . ,
18289
James, M. R .
1788 i59_
1901,
59 8229
17589, 26181, 762o_
14468,
52,
9482, 11665^ 1 3 0 " ,
548'a, 8229, 8682, 14581,
148,
17282,
21988, 22099, 2 4 1 8
259"
Jaubert, A .
23312=
Jeremias, A .
1889, 4930^ 11452
17672 i726i_
213=9, 2 4 1 8 Jastrow, M.
19934.36_
210=9, 2128=, 230129, 2 3 1 " ! ,
Gressmann,
L.
8'
W.
Grelot, P.,
Iselin,
17388, 17888
L.
P.
Greenup,
I b n Serah, Menahem ben Aaron
Jeremias,
J.
16689,
19936
191, 2 2 2 i3635_
i68=»
8229
Jervell, J.,
9482,
130",
172=2
216'=
Joiion, P.,
175=9, 2229'
Index
282
Justinianus, Kabisch,
A.
A.
213f.
K a h l e , P. 50^,
8
1 5 " , 23f., 25f., 28, 32, 34,
51^,
131",
56, 5 9 « , 60, 115f.,
132",
137",
140",
130",
144=9,
253
Kasher. M . M.
220^^
Kaufmann
1879"
Kohler
Leusden,
1343
E.
Levi,
S.
H.
194" 17«3
Levi, I.
164f., 1674'
J.,
121,
Persons
J.
Levesque,
Levy,
D:
533', 5437a_ 8229, 94«2_
130",
145=1,
148,
172=2,
i7676^
177, 2219* Levi, M.
18'2, 55'»
Kautzsch, E . E .
16"
Liebermann, S.
19729a
Kidder,
14"
Liebreich,
165f.3»
R.
Kiddle, M. Kisch,
G.
Kittel,
G.
226^" 26,
76",
HI",
145=1,
174«=
Klausner,
Lietzmann, Ligier, L.,
215"
Loewe, H .
J.
238i
Klostermann, E .
J.
H.
Lightfoot,
jggi^ 19316
Klauser
L.
191=,
223i<»
J.
14 161 170«
Lohmeyer, E .
1004-=, 191, 1 9 4 " , 195, 2013=, 215'2, 22297
89"
ICnox, J.
7822a
Loisy, A .
K n o x , W . L.
169=4
Loria, Mordecai ben Yehiel,
134 12
82^9
Lyonnet, S. v i i , 32f., Voi, 73, 7722, 7822a.23 8 128, 168=3, 17 569_ 18289, 211=3,
Kohut, A.
18'i, 59=«, 82^9, 1 3 2 " , 177=9
24622
Kortholatus
(Kortholt), Ch.
Koetschau, Kohler,
884"
K.
Krauss, KroU,
P.
S.
17=4,
134» 1370241"
J.
214"
K u h n , K . G.,
175==, 216'=, 224i»', 2 3 3 " = , 2 3 4 " = , 250**
Kutscher,
Y.
30"i,
60
McLean, N . McNamara,
230 M.
63'3
McNeile, A . H .
229
Mann, J. Marcus,
1993= R.
19831
Marmorstein, A . Lagrange, M. J.
113=»a, 114=4, 259
127», 133^1, 134
Lambert, G.
103"
Landauer, S.
16=i, 17==, 1632=
18'<>, 24, 6 1 ,
Marsh, J.
1249»
Marshall, J. T .
Landen, M. J.,
17=*
Martin, P. X .
Langen J.
239i
Martin, M. Pitzmaurice
Laniado,
M.
11^=
Lapide, Cornelius a.
194"
Lattey,
C.
145=i,
LauchH,
S.
99^,
Lauterbach
J.
145, 12591,
182^9 2 1 5'2-'4
104,
L e Deaut, R .
129'
3 2 , 33, 388a, 472=, 63f.,
Maybaum, Mayer,
Melamed,
S.
17=' 103"
R.
H.
P.
H.
Mercerus (Mercier), J.
2013', 2 1 0 , 210=9.=o, 211=1, 216'9, 2 4 5 "
Merx,
Lelong,
M. R.
J.
Leon-Dufour, X .
26"' 8',
14
3 8 ' , 211 12 216'9
16639.40.42_ 1 6 7 4 6 . 4 7 . 4 9 _ 17782^ 179^ 1 9 1 1 4 _
Lehmann,
144»
Melammed, D . Y . Menoud,
155
1642',
7 8',
R.
156',
160",
7=,46f.2=, 10689
Martinus, R a y m u n d u s
Melito,
160,
7=
Masch, A . G.
7 5 " , 94=2, 97_ 10939, 14468^ 14976^ igg^ 1573.4,
8229
A.
Metzger,
146=i 8f.,
9* 59=
B.
M.
Meunier, M.
142=i, 143=', 144=»
Meyer. R .
Lepsius. J.
193, 1993'
MichaeUs,
L e m e r , M.
18'i
8329a 102" 115
J.
G.
822»
Michaelis, J. H .
13, 238i
D.
Persons
283
Michaelis,
W.
216'8
7314
Michel, O. Michl,
J.
217",
219",
Milik, J. T.
22092-"
86",
MoUat, D . Montefiore,
C.
G.
Moore, G. F.
Praetorius, P.
1859«, 212«=,
Moule, H . C. G. J.
D.
Mras,
H.
Pontac),
A.
16=2
Prat, P.
7722a,
108"
Probst, M.
15=8
13
Procopius
528=
73
Prumm, K .
215"-'* 88"
M.
182=9
Quinquarboreus (de Cinquarbres), J. 9 Quell,
G.
Quentin, D .
103" 21782
H.
Quetif-Schard
102"
Munk, 11. A. F.
16"
Rabin,
C.
103"
Rabin,
I.
170=8
Radermacher,
38, A.
Nestle, Ch. Neubauer,
A.
Neumark,
M.
A.
L.
98=
Noldeke, T h . Norden,
E
Nygren,
A.
381
Ramsay, H. Ramsay,
Ochser,
S.
Rappoport,
Recanati,
7822a
Reinach,
311=2, 8229, 904 , 10888 8229, 17782, 17983_ 236180
O'Leary, M. Olitzki,
G.
M.
Olmstead, A .
T.
115,
Owenus Paradis, Parrot,
P.
Pauli, G.
W.
J.
Petermann, Peters, C. Peterson, Pfeiffer,
H.
528=a, 60 23109, 8229 103"
M.
2229'
Riddle, D . Riessler,
Rist,
88a
B.
M.
Ritter, Rivaud,
142=1
W.
26"i
P.
2229'
Rigg, J- M.
1011 185,
Renz,
R.
Menahem
24111
13
A.
Parzen, H . Perles,
J
23f.
Th.
Rigaux, B.
8229
(Owen)
S.
viii
136, 142=1
OreUi, V.
193" 48
Reisel,
A.
M.
Rashi
233124
15=8
Odeberg, H .
I931'
W.
Raubenheimer,
16=2, 191«, 223192,
7928a, 103i=a
18'8 17=4 102"
86" 129'
Rahlfs, A .
Oepke,
182
Prigent, P. 1259i, 202,20240a, 2044=*, 238i
988 998,
Murtonen,
Nock,
10 239
24931
1 0 3 " , 22092, 238i, 25088
K.
Mussner,
(de
98'
Mowry, L,. MiiUer,
190i
5', 21f., 40, 41«, 4 2 " ' - " ,
103",
Mowinckel, S.
210=9
Posnansky, A .
Morinus, J.
Moulton,
Pierron, J. Poirier, L.
142=i
Moran, W . L.
F.
246"
Pontacus
43, 4 4 " , 12088, 1 5 9 " a - " ,
C.
12 Phister
170=8
Montgomery, J. A .
Moule,
114==
33, 145f.", 1 6 7 " . 1 7 6 " , 1 8 2 "
Pheibel ( R . P. ben D a v i d Zechariah),
1336
M.
202.
R.
129=
A.
102" 2 5 , 38i, 812'a, 142=i, 212==
Robert, A .
199=4
Robertson,
1859'
Rosenthal,
1763
Rothenberg,
17==
Rudolf,
17==
Sacerdote,
214'i
A.
T.
98=, 1104=
F.
17=2
E l . Gottschalk,
A.
12 18=8
G.
29, 107=2
5184 E.
A.
175=9 13
Sahlin,
H.
Samson ben Abraham,
971 R.
59
Index
284
Samuel,
J.
Sanday,
W.
Sbeless,
C.
10 7722a
A.
Scammon,
J.
Schechter,
H.
S.
Schefftel,
S.
B.
Schelkle, K .
H.
vScliildenberger,
J.
Schiller-Szinessy, Schlatter,
A.
S.
M.
vStarcky.
231121,
Persons
114==, 2 3 8 ' .
Stauffer, E .
242=
9 9 8 , j j , 4 7 124
J868
Steinschneider,
145" 85=1 1766
.Stenning J. l v
167*»
Strack, II.
1828"
vStrack, II.-Billerbeck, P. 2 7 , 5 4 8 ' a , 73f.,
38>
75'», 7822, 7924, 802', 822", 9046.511.51.52^
M.
S.
15==
12288, 204''='^ 212==, 213=', 250==
Stinespring, W . S.
13320, 139, 209=6, 222»', 223101,
J.
D:
238i 16, 4 0 ' , 91=*-==-=
91=«. 92, 92=', 988, 10525^ 10943 120,
23312=
126',
128,
129",
131,
ijgf _ ISl"-",
175="-'o, 176"-'4, 214'2
138*1, 139f., 148, 168=8, 170==, 171=",
182="
184"=^, 185"=, 190', 19520, 196, 1962=,
J.
812=, 993
2 0 1 8 6 , 203*2, 209=6, 220"2, 221"=, 2 2 5 " ' ,
Schoenberger
18=8
2;>3'25,
18=8
Streber, H .
Schlier,
H.
Schneider,
B.
Schneider,
Schoenfelder,
J.
IvI.
Schoeps, H . J.
5288, 1 6 7 " , 165
Schoettgen, C.
73, 822", 933^ 994_ j i97i._ 131,
Schreckenfuchs, Schulz, S.
Stuiiuner, Swete,
Scott,
Scriven,
A.
Sichardus,
I.
J. G.
Richard
Singer,
S.
Sjoberg,
E.
Skehan,
Thiising,
15=8
Torrance, T. P.
M. D.
99=, 142=1, 1 4 5 "
147,
2 4 1 6 , 249=0 Traub.
I
Tremellius, J.
175=" 1338
T.
29f., 119'8, 121=1, i3oi3_ 250== 822", 1574^ 18188_
247
Spiro, Pr.
10211
Staerk,
24621
W.
125"', 2 0 i f . 8 ' , 202*0, 209=6
j
13
Spicq, C.
145"
Torrey, C. C.
13
1272
A.
90
W.
18=" 112=0
Smith, T .
Sperber,
31'='-, 55="
Thomas Aquinas, St.
17==
822"
Soccombe,
11 20, 73, 822", 168=8, 23312*
176=
J.
10
I.
24920-81, 2 5 0 8 2
P.
Smolders,
56*8
472=
Smith Smith,
L. J.
Tlicodor-Albeck
13'2
Simon,
142=1
26
Siegfried, C. Signorelli,
11
'r.
Thackeray, H . St.
25'2'' H.
W.
Terentius,
VIJI 18=8
S.
(Taylor), P".
Teicher, J.
1368=
12 24111
Taylerus
13, 2 3 9 1 102'8
Shinedling,
98=, 102, 229
Tachauer
R.
Seligsohn,
B.
169,
Seboek Segert,
5588
9 173=8
M,
W.
II.
Taylor,
245 38'
P''r.
Szebrczyn, David ben Jacob
115=0 236180, 2381 Schwab,
241«,
13S"
E . O.
Schwarz, I .
240f,,
131'=,
20, 3 8 ' , 822", 87=7, 8 8 " ,
Schiirer, E .
233'2'-'28,
Valette,
8/8'
P.
25122
Van der Ploeg, J. Vanhoye,
103",
A.
V a n Unnik, W . C.
169,
202*oa
175, 1756"-'i, 176f., 248
Varenius,
A.
Vatablus P. Venard,
h.
Vermeulen, A . J.,
13 9", 1 0 " 7822a 246'"
Vermes, G. 19'*, 2512=, 26^2, 28, 3 2 , 35, 728, 7619, 86=2, 94=2, II466_ 14458^ 156,
D.
Persons
285
1573-«, 158», 1 6 4 " , 165, 1 6 6 " - « , 1 6 7 " ,
West,
E.
W.
168,
168^",
Wetstein,
J.
Verncs,
M.
Vigouroux, Von
21059, 2 4 2 ' ,
245"
F.
Dobschiitzt,
E.
Voobus,
2381
Wichmannshausen,
82"^'
Wieder,
89'2
Wikgren,
2281"
V o n 8oden, 11. F.
5134
A.
C.
Walker, A.
183"' 3,
381
Walton, B. 5f., 14, 34, 84»°, lOV'i, lOO", 110, 1 1 9 " ' - , 121, 130ii-i=>, 13532, 140«,
A.
31f.,
Wiidberger,
H.
G.
Wilkins,
209*" 73",
11
Winter, J.
129',
2 0 3 " , 204^^
Word, vS. 8'
11^^ 119'2,
G.
183«3
187''»,
203ii-«,
Weber, \K
238f.i 7«, 8''-'-8i, 472", 48'-', 6 0 ° " !
Yadin,
Y.
23109
Yehiel,
R.
Weingreen, J.
38'^
Young,
R.
Weiss,
18«8
J. II.
134
Zahn, T h .
Zamorano, A . de Leon. Zerwick, M.
J.
Wensiuck, A . J. Wernberg-MoUer, P. Werner,
U.,
134,
161 246-'
235i2» 5 1 " , 60, 1 0 9 " 99'
nS"!,
2391 1273 ll^'^ 1828" 82=» 220""
F.
Zunz, I.,.
209"
llf.
9 9 ' , 1052-1, 11772^
Zetngrad Zorell,
204",
18",
15^3
D.
105^', 129',
ben
Weissmann, A . Wendland,
138'i
30"! Nathan
Weiss, J. Wellhausen,
131'^
1762 IO42'
Weill,
14, 73, 79^^
h.
Wiinsche, A . W .
Weil, G. 1-.
209" 51'*
Wolf(ius), J.
250^5
Webb,
1798*
1765
B.
D.
Wolfsohn,
34
235"», 2 5 9 "
15911, xQ2a, 1 9 6 " , 207^=, 208^', 2U)^'>, 211, 218«^ 220»i, 2 3 7 " ! , 2 4 3 " " - , 2 4 4 " ,
13 26136
W i l c o x , M.
Winer, T.
J.
H.
Windisch, 11.
Vriezen, Tli. C.
Walker,
1021* 7 9 « , 822"
51,
15,
18",
3 8 1 , 5955.57_
9 1 " " - , 1632"
ADDITIONS A N D CORRECTIONS SUPPIvEMENTARY T O T H E SECOND P R I N T I N G
It is now ten years since the first edition of this work was printed. The opening chapter was devoted to a survey of targumic studies and, in the closing paragraphs of the book, I indicated work as yet t o be done. I did not then anticipate that the interest in this field of research would be as great as, in fact, it has been over the past decade. The literary output has proven to be phenomenal: in the new edition of texts and the reprinting of older editions, in the relating of Targums to Jewish Midrash, in the investigation of the language of the Targums, in the bringing of targumic evidence to bear on the interpretation of the New Testament, and in numerous other ways besides. In the article "Targums" of The Interpreter's Dictionary of the Bible, Supplementary Volume I, I have attempted to give some idea of this later development under various headings, such as: editions of texts, interrelationship of Targums, targumic Aramaic, Targum and Midrash, dating of Targums, the challenge to the early date of Targums from linguistic evidence, early Targums from Qumran, the insufficiency of circular reasoning when used as a criterion for dating. In the same essay, observations are made on these objections and on the utility of the Targums and, for New Testament Studies, of the Palestinian Targum to the Pentateuch in particular. In an earlier work, Targum an.I Testament (Shannon 1 9 7 2 ) , I developed some points already treated in the present work and added other material on the bearing the Palestinian Targum has on the New Testament The same work also contains an introduction to the individual Targums with special emphasis on the Targums to the Pentateuch and on the setting of the Targums in the liturgy of the sjoiagogue. A good idea of the proliferation of Targum studies during the past decade can be found in Bernard G R O S S F E L D ' S A Bibliography of Targum Literature (Cincinnati/New York 1972) with its 1 0 5 4 entries. This is supplemented by M. K I , E I N in Biblica 5 5 ( 1 9 7 4 ) 2 8 1 - 8 5 and b y A. DiEz M A C H O in Ms. Neophyti 7, IV Numeros (Madrid 1974) 1 1 * - 1 6 * . Roger lyE D E ; A U T has contributed two major surveys: "The Current State of Targum Studies" and "Targumic Literature and New Testament Interpretation", both in Biblical Theology Bulletin 4
288
Supplement
(1974) 3-32 and 243-89. The interested student can keep abreast of the current developments in the field by aid of the entries in the Newsletter for Targum Studies (published by Victoria College, Toronto) which began in 1974, and in the relevant section of P. N O B E R ' S Elenchus Bihliographicus. In this present Supplement my intention is to correct certain errors found in the original printing, to add information on major developments that have taken place in the field during the past decade and, finally, to make occasional comment on sections of the original printing. I wish to express my gratitude to the reviewers of the original for their criticisms and observations. It is only through such cooperation that positions can be changed or refined and progress made. This is particularly true in the field of targumic studies where reassessment is constantly called for. In the course of this Supplement I shall follow the order of the pages of the work. I must begin, however, with the title: "The Palestinian Targum". Some scholars have objected to the use of the singular form "Targum", when actually (in their view) there are several Palestinian Targums: T J I , T J I I (in different recensions) and Neofiti (with its many variants, drawn presumably from other Palestinian Targums). Many scholars, in fact, now speak of Palestinian Targums to ("on" or " o f " ) the Pentateuch, rather than of "the Palestinian Targum". In Targum and Testament, pp. 14f. I have argued that we can still retain the singular form "Targum", in view of the fact that the texts in question represent the same basic interpretative tradition. There is a family unity between them. W e can consider, and speak of, the individual texts (Neofiti, T J I I , etc.) as representatives of this Palestinian Targum. In my opinion, this particular point is of little importance. Whether we use the singular or the plural, students acquainted with the field of study will know what is intended. A further objection raised against the title was that it does not altogether exactly describe the contents of the work, which treats of Targums other than those on the Pentateuch. The point is conceded. But, then, few titles are wholly exact, and in any event the title chosen can be justified b y the axiom that denominatio fit -per fotiorem -partem. p. xvii, under W T : For "Targumin", read "Targumim". p. xviii: For "Bihlia Polyglotta Matriensis . . . " read "Biblia Polyglotta Matritensia p. xix: For " P . G R E I < O T , Le sens chretien read " P . G R E L O T , Sens Chretien p. 7, II, lines 5f.: There is a copy of the Pugio Fidei in Marsh's Library, Dublin. The work was reprinted by Gregg in 1967.
Supplement
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p. 8, lines 7-11: All four Polyglot's are in Marsh's Library. p. 8, note 8a: There is a copy of F A G I U S ' work in Marsh's Library. p. 9, n. 9: M E R C I E R ' S work, Chaldaei translatio Ahdiae . . . is in the British Museum; see the Museum's Catalogue of Printed Books. p. 10, n. 12: G 6 N E : B R A R D ' S work, Joel Prophetae . . . , is in the BM; see Catalogue... p. 10, n. 18: The third volume of G H I S L E R I U S ' three-vol. work, In Jeremiam Prophetam commentarii ..., Lugdvmi, 1 6 2 3 , together with the Vulgate and Latin translation of the L X X , contains "Chaldaicae paraphrasis translatio in Threnos ex Biblia Regia ad Hebraicam Veritatem, ex Chaldaicis exemplaribus correcta, opera B. A. Montani" {o.c, p. 8 ) . This work is in Marsh's Library. p. 11. n. 24: There is a copy of the work in Marsh's Library. p. 11, n. 26: There is a copy of the 1541 Isny edition in Marsh's Library. This edition was reprinted by an anonymous publisher in Israel, ca. 1 9 6 7 ; see M. K E E I N in Biblica 5 5 ( 1 9 7 4 ) 2 8 4 . p. 12, n. 34: Marsh's Library has a copy of O W E N ' S work, under the title, EiaayoYT^ ad legenda rabbinorum commentaria, Paris, M. luuenis, 1563, without the translation of Targum Joel. p. 13, n. 35: Both works of H E E W I C H are in the British Museum; see the Museum's Catalogue of Printed Books. p. 13, n. 36: Marsh's Library has a copy of an earlier edition: 0eoXoYou(i,eva TtavToSaTta sive de natura, ortu verae theologiae libri sex, Oxford 1661. Both edd. are in the BM. p. 13, n. 44: See also S. M U N S T E R U S , Messias. Christiani hominis cum Judaeo colloquium hebraice et latine, Basle 1 5 3 9 . p. 14, n. 46: L I G H T F O O T ' S works have been edited a number of times: first in 2 vols., folio, b y B R I G H T and S T R Y P E in 1 6 8 4 ; Opera Omnia, cura Texelii, Rotterdam 1 6 8 6 ( 2 . vols., folio); b y L E U S D E N at Franeker in 1 6 9 9 ( 3 vols., folio). The Horae Hebr. et Talm. were edited in Latin b y C A R P Z O V (Leipzig 1 6 7 5 - 7 9 ) and again in English b y G A N D E E E (Oxford 1859). They are also found, in English, in the last volumes of the most complete edition of Lightfoot's works, that edited b y J. R. P I T M A N , The Whole Works of the Rev. John Lightfoot ( 1 3 vols., London 1 8 2 2 - 2 5 ) . p. 17, n. 62: For " M . G A S T E R , 'Geniza Fragmente zu D t (Targum jeruschalmi)' . . . ed. A. B R A U N . . . , pp. 2 2 2 - 2 4 " , read " M . G A S T E R , 'Geniza Fragmente', . . . ed. A. BRAISTN . . . , pp. 2 3 5 - 3 7 " (with Geniza fragments of Targum Deut.; G A S T E R ' S essay, o.c, pp. 2 2 2 - 4 4 , deals with a variety of Geniza fragments, item V of which contains of the P T on Deuteronomy). The essay was reprinted in M. G A S T E R , Studies and Texts,
290
Supplement
London 1928; reprint b y Ktav, New York 1971), vol. 2, pp. 679-70; vol. 3, pp. 205-08 (item V, pp. 683f., 207f. respectively). p. 17, n. 63: Add: An English translation of Tg Canticles 1,1 - 8 , 1 4 was published in Hermann G O L L A N C Z , Translations from Hebrew and Aramaic, London 1908, pp. 15-90. p. 17, n. 65: Add, S. C O H N , De Targumo Jobi disquisitio. Addita est appendix, in qua continentur nonnullae variae lectiones e cod. MS. a. 1258, Schoerin 1867. p. 18, n. 68: On Onkelos add, J. P E R L E S , Meletemata Peschittoniana, Wroclow 1859 (on Peshitta and Pentateuch); J. M. S C H O E N F E E D E R , Onkelos und Peschitto, Studium Uber das Alter des Onkeloschen Targums, Munich 1869; J. P R A G E R , De versione quam Peschitto vacant, Gottingen 1875; B. O P P E N H E I M , Die syrische Vbersetzung des fiinften Buches der Psalmen {Psalm 107-150), und ihr Verhdltniss zu dem massoretischen Texte und den dlteren Vbersetzungen, namentlich den LXX, Targ, Leipzig 1891; C. H. CoRNiEL, "Das Targum zu den Propheten", ZAW 7 (1887), 177-202; id., in Das Buch des Propheten Ezechiel, Leipzig 1886 (on the Peshitta and Tg Ezekiel); M. S. F R A E N K E E , Die syrische Uebersetzung zu den BUchern der Chronik in JfPT 5 (1879) 508-36; 720-59. A. M A N D L , Die Peschitta zu Hiob nebst einem Anhang Uber ihr Verhdltniss zu LXX und Targum, Budapest 1892; H. P I N K U S S , "Die syrische Uebersetzvmg der Proverbien textkritisch und in ihrem Verhaltniss zu dem masoretischen Text, den L X X und dem Targum", ZAW 14 (1894) 65-141; 161-222. p. 18, n. 73: Read " R . Y O U N G , Christology . . . " The work of A. N E U - S. R. D R I V E R , The Fifty-Third Chapter ... has been re-edited b y Ktav Publishing House, New York 1970. p. 21, n. 90: B O N S I R V E N did study the Tgs in his doctoral dissertation, "Eschatologie rabbinique d'apres les Targums, Talmuds, Midraschs. Ses elements communs avec le Nouveau Testament". Thfese presentee a la Commission Pontificale pour les iStudes Bibliques par Joseph Bonsirven, pretre du diocese d'Albi, Rome, 1910 (pp. xvi -|- 554). There is a copy of the manuscript work in the Library of the Biblical Institute, Rome. p. 27, n. 133 and end of paragraph 1: With regard to the first attested occurrence of a saying within rabbinic tradition, the following remark of H. LoEWE, in his study on "The Dating of Rabbinic Material", should be kept in mind: "One must bear in mind that the date of a saying is that of the man who first uttered it, not of the transmitter who reported it, still less of the later editor who recorded i t " . As illustration he instances the saying "The Sabbath is made for man, not man for the Sabbath", BAUER
Supplement
291
fovind as a logion of Jesus in Mark 2 : 2 7 and of Simeon b . Menasya (who lived ca. A ; D . 180) in Mekilta Ki Tissa', Shab. § 1; see A Rabbinic Anthology, selected with an Introduction b y C. G. M O N T E F I O R E & H . LoEWE, Meridian Books and Jewish Publication Society, Cleveland and New Y o r k Philadelphia 1 9 6 3 , p. 7 1 1 . p. 29, n. 146: S P E R B E R ' S work has now been completed: I V A . The Hagiographa — Transition, from Translation to Midrash, Leiden 1 9 6 8 ; IVB: Conclusions: The Targum and the Hebrew Bible, Leiden 1 9 7 3 . In his review of the original publication C. T. F R I T S C H {Bibliotheca Orientalis 2 6 , 1969, 2 4 0 ) pointed out that Sperber's edition of Onkelos and the Former and Latter Prophets is not a critical one, based as it is on late MSS which represent both Babylonian and Yemenite elements. A new edition will be published in the Madrid Polyglot. p. 29, n. 147: Four volumes of the editio princeps of Neofiti have already appeared, accompanied b y extensive introductions b y the editor A. DiEZ M A C H O and b y the parallel passages from T J I b y E. B. L E V I N E : Genesis, 1 9 6 8 ; Exodus, 1 9 7 0 ; Levitico, 1 9 7 1 ; Numeros, 1 9 7 4 . The final volume with Deuteronomy is in press. The work is published b y the Consejo Superior de Investigaciones Cientificas, Madrid-Barcelona (Madrid alone for vol. I V ) . Together with the Aramaic text and glosses, there are three translations: Spanish b y the editor, French b y R. L E D E : A U T , and English b y M. M A K E R and the present writer. p. 38, n. 1, 3rd line from end: For " A . R O B E R T S " read " B . J. R O B E R T S " . More recent studies on the Tgs can be found in A. DiEz M A C H O , " T a r g u m " , Enciclopedia de la Biblia, vol. 5 , cols. 8 6 5 - 8 8 1 ; R. L E D 6 A U T , Introduction a la litterature targumique, 1, Rome 1 9 6 6 ; J. B O W K E R , The Targums and Rabbinic Literature. An Introduction to Jewish Interpretations of Scripture, Cambridge 1 9 6 9 ; B. G R O S S F E E D , "Bible: Translations, Aramaic (Targum i m ) " , Encyclopaedia JudaicaYol. 4 , 1 9 7 1 , 8 4 1 - 5 1 ; M. M C N A M A R A , Targum and Testament, Shannon 1 9 7 2 ; G . V E R M E S and F. M I E E E R in the revised English translation of E. S C H U R E R ' S , The History of the Jewish People in the Age of Jesus Christ {175 B.C. - A.D. 135), vol. I, Edinburgh 1 9 7 3 , pp. 9 9 - 1 1 4 ; A. DiEZ M A C H O , El Targum, Barcelona 1 9 7 2 , fotmd in French in " L e Targum Palestinien", Revue des sciences religieuses 4 7 (1973) 1 6 9 - 2 3 1 . p. 40, II: In O and T J I Exod 4 : 1 6 Aaron is called Moses' pmna; his ]amn in Neofiti (the MT has 'mouth'). In Exod 7 : 1 O uses the same term as in Exod 4 : 1 6 to translate "prophet" (used of Aaron's relationship to Moses); T J I retains the Hebrew term; N renders as pnr. pp. 42f., n. 13: A work of fundamental importance in the question of the cycle of synagogue readings has since come from the pen of C. PER-
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R O T , La lecture de la Bible dans la synagogue: Les anciennes lectures falestiniennes du Shabbat et des fStes (Collection Massorah, Etudes Classiques et Textes 1), Hildesheim 1973. P E R R O T ' S position is that select passages of the Torah were read before A . D . 70 in a septennial cycle, but that after the destruction of the temple a lectio continua was instituted in various three and three-and-a-half-year cycles beginning at Tishri. The triennial cycle to which scholars are accustomed appeared only at the end of the second or the beginning of the third century A . D . The linking of texts from the Prophets with those of the Torah, however, probably goes back to the second century B.C. There is, he believes, no valid reason to assume a total discontinuity between the sabbath readings before and after A . D . 70, and Is. 61:lff. seems to have been connected with Gen 35:9ff. before Jesus' day; cf. Lk 4,16-20 and C. P E R R O T , ' X U C 4,16-30 et la lecture biblique de I'ancienne Synagogue", Revue des sciences religieuses 47 (1973) 324-40. J. H E I N E M A N N , "The Triennial Lectionary Cycle", JJS 19 (1968) 41-48, makes similar observations: there was no single, generally-accepted Sabbath lectionary in use in the first century and all assertions regarding the particular reading of any particular weekly portion at fixed times of the year entirely vmfounded speculation. "There is consequently no justification at all for interpreting New Testament sermons in the light of the weekly pericopes supposedly read at the given (or inferred) dates on which such sermons were preached" {ibid., p. 46). H E I N E M A N N ' S p o sition is wholeheartedly endorsed by R . LoEWE in his Prolegomenon to the reprint (p. 20) of A. N E U B A U E R - S. R . D R I V E R , The Fifty-Third Chapter of Isaiah according to the Jewish Interpreters, vol. I I , Ktav, 1969. Notwithstanding these studies, works on the relationship of the Gospels to the Jewish lectionary continue to appear, e.g. M. D. G O U E D E R , Midrash and Lection in Matthew, London 1972, claiming that the First Gospel was written to provide suitable Christian reading corresponding to the reading for every week of the Jewish year. p. 46, line 16: For " N m 16,24-26" read " N m 6,24-26". p. 46, n. 25: T J I also leaves untranslated the blessing proper of Nm 6,23 (ed. W A L T O N ) . Mishnah, Sola 7,2 (Eng. trans. Danby, p. 200) lists a number of texts which must be said 'in the Holy Language', including N m 6,24-26. From the context of Sola (7,2-9) it appears the use of the original Hebrew in these texts was restricted to the specific occasions to which the passages refer, not to their occurrence in the synagogue readings. With the exception of the Blessing of the Priests they are all translated in the Targums.
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f. 47, n. 26 end: In the preparation of Targum and Testament I compared the PT citations of L E V I T A found in the printed edition of the Meturgeman and in the first half of the Rome MS, Angelica Library Rome (MS Or. 84 [A 6,6]), completed A . D . 1531. The examination led me to conclude that L E V I T A could scarcely have known Neofiti, since there are too many differences in the PT as cited b y L E V I T A and as found in Neofiti; cf. Targum and Testament, p. 185. Later, R. G R I N D studied eightynine examples of PT citations from Genesis in the Meturgeman and on the basis of these gives four hypotheses (not mutually exclusive) on the relationship of E E I A S L E V I T A and Neofiti. The first is that L E V I T A knew directly our actual text of Neofiti (cf. A. DiEZ M A C H O , MS. Neophyti 1, vol. I I , Exodo, p. 29*). DiEz M A C H O (loc. cit.) prefers G R I N O ' S third hypothesis, viz. that E E I A S knew directly a text very similar to the actual text of Neofiti. M. K L E I N [Biblica 56, 1975, 242-46) has made a special study of E L I A S ' relation to Neofiti and has instanced eighteen Yerushalmi ( = PT) citations in the Meturgeman which do not agree with Neofiti. Together with this he notes that in the Meturgeman (ed. Isny, 157b) we have a PT citation from Gen 38,18, which E L I A S says he found in the Aruk and which he searched for in Targum Yerushalmi but did not find it. The text L E V I T A sought for in vain in Yerushalmi actually occurs twice in Neofiti (Gen 38,18.25). L E V I T A in the Meturgeman (129a) also cites P T Dt 21,12 from the Aruk, saying that he did not find it in the printed text of Targum Yerushalmi (i.e. the Fragment Targum, ed. 1517-18; 1524-25). The Aruk text L E V I T A cites is similar to, but not identical with, that of Neofiti. K L E I N concludes that " n o t only did L E V I T A not have a hand in the writing of Codex Neofiti 1, but he seems to have had little access, or none at all, to MS. Neofiti 1 during the compilation of the Meturgeman" (o.c, p. 244). More light may be shed on the question when R. G R I N D publishes his doctoral dissertation (compiled under the supervision of A. DfEz M A C H O ) : " E l Meturgeman de Ellas L E V I T A : Estudio comparativo de sus dos versiones: MS. de la Angelica 6:6 y Edicion de I s n y " ; cf. also R. G R I N O , "Importancia del Meturgeman de Elias L E V I T A y del MS. Angelica 6-6 par el estudio del mismo", Sefarad 31 (1971) 353-61. p. 50, first Aramaic citation: In Neofiti Lev 20, 2-4 similar expressions occur: .n-nsi ninVe m p masra'? •••ia p in-" n (v. 2) .nnsi njnVo m p iniia masaV arp •nia p (v. 3) .nnai run'?D m p siiia masa'? •'ua xi'-snT p in-" na (v. 4)
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p. 51, n. 34: A . B A U M S T A R K had earlier treated of the problem in " W e g e zum Judentum des neutestamentlichen Zeitalter", BZ 4 (1927) 30-43 and in "Pe§§itta und palastinischen Targum", BZ 4 (1927) 257-70 p. 54, line 24: "raised in prayer"; cf. also N Exod 17,12: " T h e hands of Moses were raised in prayer" (the same Aramaic words; MT: "the hands of Moses were heavy"). On this and other "whitewashing" translations in the Tgs, see further below in "Supplement" to p. 63. p. 54, no. 5: The PT paraphrase of Gn 25,3 may well be faithful to the meaning originally intended. E. F. C A M P B E L I Jr and G. E. W E I G H T observe that the names in the MT "look more like designations of professions than like clan names" {BA 3 2 , 1969, 114, n. 16). p. 55, n. 38: For Jerome and P T Gn 25,3 see also W . B A C H E R , Die Agada der pcddstinischen Amorder, vol. I, Strasbourg 1892, pp. 503f., n. 5, who gives the text as edited b y Gratz ("Haggadische Elemente bei den Kirchenvatem"), MGWJ 3 (1854) 385, in which text correct 9uXapoi. W e may also note that atrn of the MT is rendered b y (variously written) in O, T J I , N E x 28,8.27f.; 39,5.20f. and Lev 8,7. p. 55, n. 39: The text in Vat. Ebr. 30 (fol. 97b, line 21) reads: This text is not reproduced in M. B A R T H , An Analysis of Vatican 30, Cinciimati - New York - Los Angeles - Jerusalem 1973. p. 56, line 9: For " T l i a m " read " n''3iam". pp. 60-63: In Targum and Testament I have given an introduction to all the Targums, with special treatment of those on the Pentateuch. A special chapter is devoted t o the geography of Neofiti (pp. 190-205) in which I omit mention of the Shalmaites which is the identification of Kenite(s) in Tgs Gn 15,19; N m 10,29; 24,21f.; Jud 4,11.17; 1 Sam 15,6; 27,10; 30,29. The Shalmaites are linked with the Nabataeans in Rabbinic sources: p Shibut 6,36b,46 (by R. Juda, ca. A . D . 150; Str.-B. IV, p. 899, note o ) , p Kidd. l,61d,8; Bab. Bathra 56a,13 (a baraitha of R. Meir, ca. A . D . 150 through R. Yehudah [died 299] and R. Samuel [died 254]); Gen. Rabba 44,29b (on Gn 15,19; Rabbi, ca. A . D . 150; Str.-B. IV, 899; I I , p. 724). The are mentioned b y Pliny the Elder (Nat. Hist. 6,30 § 118) who links them with Arabs. They are mentioned (in the form laVir) in Nabataean inscriptions, e.g. Hauran, Hegra 197,9; 199,4 (from A . D . 5; in J. C A N T I N E A U , Le Natateen, vol. I I , Paris 1932, p. 29, who notes that they are an Arab tribe allied t o the Nabataeans and are mentioned as such by Stephen of Byzantium, sixth cent. A.D.). In order to set the Targums in context, Targum and Testament has a preliminary chapter on "Ancient Jewish Writings". This is followed b y a section on the formation of tar-
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gumic tradition which treats of the development of doctrine in Judaism, the Law in post-exilic Judaism, including the work of Ezra and Nehemiah, the text of the' Pentateuch in post-exilic Judaism as now known from Qumran; the laws underl3dng post-exilic exegesis. There is a chapter on the Synagogue and synagogue worship, on the Scripture readings in the synagogues and on the Palestinian cycle of Scripture readings. The homily in the synagogue service is also treated, as well as the vexed question of the date to be assigned to the specifically "Galilean" Aramaic found in the Palestinian Targum of the Pentateuch. This form of Aramaic is reckoned by some (specially by scholars of Qumran Aramaic) as " l a t e " , post-A.D. 2 0 0 at the earliest. A summary of these views can be seen in the article on "Targums" in The Interpreter's Dictionary of the Bible, Supplementary Volume. A fuller treatment can be found in the essay "The Spoken Aramaic of Palestine in the First Century A . D . " (published in Proceedings of the Irish Biblical Association, vol. 2 , Dominican Publications, Dublin). In Targum and Testament I have also treated of the origin and transmission of the Palestinian Targum. These are two points to which, I believe, greater attention must be paid. The interpretative exegetical tradition may have arisen independently of the synagogue and in scribal circles. The slightly variant formulation of the P T may be explained through dependence on this interpretative rendering. One would naturally presume that the interpretative tradition was formed in Judea and Jerusalem, not in Galilee. The date to be assigned to the "Galilean" form of the tradition, found in the PT in "Galilean" Aramaic cannot be divorced from the history of Judaism in post-exilic Galilee. There are historical indications that Galilee was Judaized only at the end of the second century B.C. Two doctoral dissertations have propounded the view that the PT is actually a late translation from the Greek, not from the Hebrew (cf. A. DiEz M A C H O , MS. Neophyti 7, vol. I l l , pp. 5 6 * - 5 9 * ) , the Greek translation being possibly dependent on an earlier Jewish one. Immediate translation from the Greek is highly improbable, but the dependence on an earlier exegetical tradition may well be right. p. 63, lines 7-16: The validity of the inference from the preceding examination to the effect that the present recension of Neofiti is from talmudic times has been queried by some reviewers, e.g. A. DiEz M A C H O , P. G R E E O T , G. V E R M E S , who contend that these rules may have been older than the Mishnah. D. G O O D I N G has shown that the process of "whitewashing" the elders of Israel is already present in the L X X ; cf. " A h a b according to the L X X " , ZAW 7 6 (1964) 2 6 9 - 8 0 ; "The Septuagint's Rival Versions of Jeroboam's Rise to Power", VT 1 7 (1967) 1 7 3 - 8 9 . In the
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light of this evidence, in Targum and, Testament (pp. 33f.) I have changed my opinion on the bearing of these texts on the date of our present recension of Neofiti. p. 71, Greek citation; lines 1,4f.: For "hk" read " S ^ " ; for " p Y i [ i . « " , read "'^=hy.i.", " ^ T J i x a " . p. 75, n". 4, lines 4-7 and note 17: J. F I T Z M Y B R , in his review in Theological Studies 29 (1968) 325, objects t o my identification of "the depths of the Great Sea" of P T , D t 30,12 with "the abyss" (the term used b y Paul). His criticism may well be justified. My xmderstanding of "the Great Sea" of the paraphrase of D t 30,12, however, is confirmed by other P T texts. Thus, for instance, in N m 34,6 'the Great Sea' of the MT (trn Vnsn) is identified in Neofiti's paraphrase as "the Great Sea, the Ocean; these are the waters of the beginning (or: " o f creation"): D11""pN n3T na"" rTTPKia prK. The primordial abyss is surely intended. The marginal gloss on the passage in Neofiti has a similar paraphrase: "(the) primordial (waters) that are within it; these are the waters of the beginning (or: "of creation"): n-TTNia rra pin min nvi n'^nnp. T J I I is practically identical with Ngl. T J I on the verse has a similar paraphrase: " A n d the western border; and you shall have the Great Sea, the Ocean and its border; these are the waters of the beginning (or: " o f creation") with the primordial waters that were within i t " : rv^Kta ">» prn rr-aimn Dir-'piN n a i n a v . . n^ia n m fixaip vra n » . There is a similar passage in T J I D t 11,24, where the MT has "the Latter Sea" (pnnxn O'-n): " t o the sea of the Ocean; these are the waters of the beginning" (or " o f creation"). Some rabbinic parallels are noted b y E. L E V I N E in MS. Neophyti 1, vol. IV, p. 706. On the midrash and its use b y Paul see now A.M. G O E D B E R G , "Torah aus der Unterwelt? Eine Bemerkung zu R o m 10,6-7", BZ N F 14 (1970) 127-31, who believes that the underworld or abyss is intended in the PT text. He also believes that the paraphrase if probably an intentional polemic against Jewish mystics or apocalypticists. There may be a similar intention present in Paul's use of the text in the Epistle t o the Romans. p. 76, lines 4, 16-18: The phrase " b o w down the heavens" (Q'-aw nw) is found in the MT (Ps. 18,10, in qal; Ps 144,5, in Hiphil; cf. also Is 63,19b: "rend [snp] the heavens", rendered " B o w down" [NnraiN] in the Tg). In Stromata 5,1 (PG 9,20), with reference to Gn 15,5, Clement of Alexandria speaks of Abram looking up t o heaven and seeing its wondrous order. Clement may have known some tradition similar t o that of the PT. The similarity of terminology I note in the dissertation scarcely proves or argues strongly for a New Testament date for the PT passages. On the theophany genre and terminology in the N T , PT and other texts see now
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F. L E N T Z E N - D E I S , Die Taufe Jesu nach den Synoptikern. Literarkritische und gatiungsgeschichtliche Untersuchungen, Frankfurt on Main 1970; id. "Das Motiv der 'Himmelsoffnung' in verschiedenen Gattungen der U m weltliteratur des Neuen Testaments", Biblica 50 (1969), 301-27. p. 81, n. 27a, line 7: For " A . R O B E R T S " read " B . J. R O B E R T S " . pp. 84f.: The presence and form of the names Jannes and Jambres were already noted in the seventeenth century. In Prolegomena X I I , no. 11, to the London Polyglot (vol. V I , 1657, reprint 1965, p. 88) Brian W A L T O N rejects the opinion that they prove the ancient character of T J I . K. K O C H , in his essay "Das Lamm, das Agypten vemichtet. Bin Fragment aus Jannes und Jambres und sein geschichtlicher Hintergrund", ZNW 57 (1966) 79-93, expresses the opinion that the text of T J I E x 1,15 appears to be an interpolation. In his view a study of the pericope's genre and apocal5rptic traits indicates that the fragment belongs t o a lost apocalyptic historical account written in Aramaic. Likewise, in his opinion, the Tg references to Jannes and Jambres (Ex 7,11; N m 22,22) point to an interpolated fragment. C. B U R C H A R D , "Das Lamm in der Waagschale: Herkunf imd Hintergrund eines haggadischen Midraschs zu E x . 1:15-22", ZNW 57 (1966) 219-228, denies Koch's contention and maintains that the story is actually a simple haggadic midrash on a single biblical passage. In his review of the original printing (Biblica 48, 1967, 303) P. G R E L O T noted that "L'etude linguistique des passages cites montre le caractere ancien de la langue, homogfene au reste du T P " . A Latin-Anglo-Saxon fragment of the apocryphal Book of Jannes and Jambres is extant in MS. Cotton Tiberius B V of the British Museum; ed. M. R . J A M E S " A Fragment of the 'Penance of Jannes and Jambres' " , in JTS 2 (1901) 572-77; id.. The Lost Apocrypha of the Old Testament, London, 1920, pp. 33-38; cf. also F. S T E G M U L L E R , Repertorium Biblicum Medii Aevi, vol. 1, Madrid, 1940, no. 89, 13 (wrongly printed as 29,13), p. 54. Fragments of seven folios of the Greek text this work, as yet unpublished, are in the Chester Beatty Library, Dublin; cf. The Irish Theological Quarterly 41 (1974) 317. No date is assigned to the Greek fragments but they are known to represent the work known in the Anglo-Saxon translation. They may well be the apocryphal work referred to by Origen (Contra Celsum IV, 51; ed. Koetschau, vol. I, p. 324,27) as -rijv irspl MWOCT^W? xal 'lavvou xal 'Ia|i,ppou i c T T o p t a v . p. 85, Aramaic text, line 3: For " r r " read " c r " . p. 89: See above to pp. 84f., end. p. 90, n. 44: John C H R Y S T O S T O M (PG 62, 644), says Paul came to know the names from tradition or through inspiration. The Old-Irish
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gloss (ca. A . D . 750) on the text in the Wiirzburg Codex of St Paul (fol. 30cl7) thus comments on the two names: " T w o Egyptian wizards who had been contending with Moses, and the Law records them not, but his own tradition, for he was skilled in the whole Old Testament" (ed. W . S T O K E S and J. S T R A C H A N , Thesaurus Palaeohibernicus, I, Oxford, 1901, reprint Dublin 1975, p. 695). p. 102, n. 14: For Bandahis read BundahiSn; see Index. p. 107, Aramaic text, lines 2-3: For "yiDlSDD", "'IDnsJOD" read " p n s r o a " . p. 108, n. 35: Add at end: Cf. also, W. F. A E B R I G H T , From the Stone Age to Christianity, ed. 2, Doubleday Anchor Books, New York 1957, p. 259: "Many different meanings have been attributed to Yahweh by scholars who recognise its relative antiquity, but only one yields any suitable sense: 'He causes to b e ' " ; see also ihid., p. 261. p. 115, n. 61: See also R. M E Y E R , "Melchisedek von Jerusalem und Moresedek von Qumran", VTS 15 (1966) 228-39. pp. 118-125: On targumic texts on "the second death" see now S. S P E I E R , "Sieben Stellen des Psalmen-Targum in Handschriften", Biblica 48 (1967) 491-508 (494-99 for texts on "the second death"). p. 130: For the interpretation of Gn 9,6 see also The Testament of Abraham 13, ed. G. H. B o x , London 1927, p. 21: " F o r God has said: I judge you not, but every man shall by man be judged". B o x [ibid., note 1) refers us to the interpretation of the verse in the PT. The origin and date of the Testament of Abraham are debated. Some scholars date the original to the second century A . D . ; others to the first. Some consider the original to have been Jewish; others defend a Christian origin. p. 132, before second Aramaic text: For "f. 192a" read "f. 191b, lines 3-4". The corresponding curse is pr psm nra B-V [Gen. Rabba 5,9; Kil. 1,7 [3a]): "Cursed be the breast that nourished that one" (cf. H. O D E B E R G , The Aramaic Portions of Bereshit Rabba, I, p. 128). Both expressions were probably current and direct dependence of the saying in Lk 11,29 on the PT is improbable. p. 138, n. 38: It must be observed, however, that literal, non-paraphrastic translations of the MT are also introduced by the words: "My people, children of Israel", e.g. E x 22,17. 21.27; cf. also J O S E P H U S , JA 4,8,2 § 120, where Moses is made to address the Israelites as " O children of Israel". pp. 145-149: To the instances of jrVnON in the sense of " t o die" we can add T J I I Dt 6,4. I have further developed the argument of this section in "The Ascension and the Exaltation of Christ in the Fourth Gospel", Scripture 19 (1967) 65-73, in which study the terms utj/ouv, utJ^wO-^vai of
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John are connected with dvixX7)[i.(|^i<; of Lk 9-,51 and with other texts. The term avaXyjiA^'K; is used in the sense of " d e a t h " in the Psalms of Solomon 4,20, and receptio of the Assumptio Mosis 10,12 may have the same meaning [art. cit., pp. 69f. and n. 16). It is possible that we have a further instance of "being taken u p " = " t o die" in the Gospel of Peter, Fragment I , 1,19: " A n d the Lord cried out saying, 'My power, my power [ = Heli, Heli of Mt 27,46?], thou hast forsaken me'. And when he so said, he was taken u p " . The possibility that this is so is now admitted by Chr. M A U R E R in The New Testament Apocrypha, vol. I , ed. E. H E N N E C K E and W . S C H N E E M E E C H E R , Eng. trans. by R. McL. W I E S O N , London 1963, p. 181; see also Targum and Testament, p. 130, n. 11. p. 157-59: S. I S E N B E R G , " A n Anti-Sadducee Polemic in the Palestinian Targum Tradition", HTR 63 (1970) 433-44, believes that P T Gn 3,7-10 contains a polemic against the Sadducees and that it can consequently be dated ante-A.D. 70. See also A. J. B R A U E R , "The Debate between a Sadducee and a Pharisee in the Mouths of Cain and A b e l " , Beth Mikra 44 (1971) 583-85. On the other hand, E. L E V I N E , "Some Characteristics of Pseudo-Jonathan Targum to Genesis", Augustinianum 11 (1971) 89-103, esp. 93f., is of the opinion that the polemic is antiMarcionite. p. 162, Aramaic citation, line 3: For "pn'?Dp1" read "pnVtspT". p. 165, n. 31: For "JBL 65 (1946) 38-965" read "JBL 65 (1964) 389-96". pp. 168-188: Certain aspects of this section have been further developed in Targum and Testament, pp. 107-114. p. 171, line 2: The Aramaic term nnn, "freedom" occurs frequently in the PT; it is already attested as an Aramaic word in the coins and deeds of sale of the Second Jewish Revolt (A.D. 132-135): VsitT nnn"?; cf. G. A. C O O K E , A Text-Book of North-Semitic Inscriptions, Oxford 1903, p. 358; DJD II, 1961, pp. 122, 135: Murabba'at 23,1,3; 25,1,1; nnn"? o V m ' ' (in the second occurrence). p. 171, line 21: For " N T " read " M T " . p. 172, last Aramaic text, line 1: For " K O " read " N * ? " . p. 176, lines 5-4 from end: The expression n m T 3 , of course, literally means "with a high hand" and is so rendered in the RSV Nm 15,30 where sin committed "with a high hand" is contrasted with sins unwittingly committed (15,27). In E x 14,8 the RSV renders as "defiantly" and as "triumphantly" in Nm 33,3 (both referring to the Exodus). p. 178, line 18: For " Ss sav " read " 8h eav " . p. 180, third line from end: For "in a perfect heart" read "in a perfect heart before the L o r d " .
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p. 184, Aramaic text and translation: In his review of the original printing G. V E R M E S {JSS 14, 1969, p. 132) remarks that he is unable to recall any instance in the language of the P T where, without further specification such as rwh' dqdS', rwh' dnbywt', etc., rwh' signifies anything but " w i n d " , " a meaning quite possible in the present context". The presence of ST'ST at the end of the same text, and of HT'm instead of Nnn in N N m 7,89 argue against this understanding of the term in the text in question. For the use of the expression " H o l y Spirit" in Tannaitic and Amoraic literature see W . B A C K E R , Die exegetische Terminologie ..., s.v. For further literature on the Holy Spirit in Judaism, especially in the Targums, see A. DfEz M A C K O , art. cit., supra (in Bibliog.), p. xxii; J. P. S C H A F E R , "Die Termini 'HeiUger Geist' vmd 'Geist der Prophetic' in den Targumim und das Verhaltniss der Targumim zueinander", VT 20 (1970) 304-14 (apparently portion of his doctoral dissertation " U n tersuchvmgen zur Vorstellung vom heiligen Geist in der rabbinischen Iviteratur", Fribourg 1968); A. DiEZ M A C H O , "Relacion de los Targumim deducida del uso de las expresiones 'Espiritu Santo' y 'Esplritu de Prof e c i a ' " , Neophyti I, vol. I l l , 1971, pp. 52*-55*; id., "Esplritu Santo ruha de-qudSa", Neophyti 1, vol. IV, 1974, pp. 43*-47*, 31*f.; A. A. D E E A FuENTE, " E l Esplritu Santo en la literatura targumica" (doctoral dissertation in progress at Biblical Institute Rome; cf. Newsletter for Targum Studies 1:2, June 1974, p. 3 ) ; see also Targum and Testament, pp. 107-113. p. 185, n. 98: G. D A L M A N {The Words of Jesus ..., Eng. trans., Edinburg 1902, p. 230) also believed that the term XIST is introduced into the Tgs from the schools, but (unlike Str.-B.) thought that Jesus may have been acquainted with both this term and the term Memra but that no necessity of using them presented itself {Words, p. 231). Reviewing the original work F. D R E Y F U S [RB 77, 1970, p. 139, note 1) remarked that the text of T J I Nm 7,89 is interesting, but the presence of the term debira' disquieting. A reference to an earlier text, he remarks, would be preferable to the rejection of Billerbeck's opinion of its third-century origin. The term occurs in Hebrew in the form Dibber in Tannaitic sources (pre-third century!) and the texts are collected by B A C K E R , Terminologie I, p. 19 (in the specific sense of "Gottesrede, Offenbanmg"; he notes only a single occurrence of Dibbur in this specific sense from Taimaitic times). The form of the same technical term in Amoraic sources is Dibbur (texts in B A C K E R , Terminologie I I , p. 37). In Neofiti the form is always the earlier one Dibbira; in the other representatives of the P T almost always Dibbura, except when one of the Ten Words (Commandments) is intended; see further Targum and Testament, p. 108. The question of the antiquity
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of this and like terms is raised by J. F I T Z M Y E R in another context. The term nasa occurs twice in l l Q t g J o b (col. 28,9, J o b 36,32; col. 33,8-9, J o b 39,27), clearly in the sense of " c o m m a n d " in the latter instance and possibly also in the former. He remarks that " i t is never found in the sense of a buffer, a means to safeguard the transcendence of Yahweh, when some creative, sustaining, or revelatory activity of his is described" {CBQ 36, 1974, 517). The only place where the surrogate S'kinta' (the divine Presence, or Shekinah) is found in the traditionally known Tg of Job in a passage corresponding to those extant in l l Q t g J o b is at J o b 34,49. The Qumran Tg, however, does not use the term. In F I T Z M Y E R ' S view this raises the real question about the antiquity of such surrogates in the targumic tradition. While granting that the evidence of the Qumran targum is negative, he notes that it does have a bearing on the whole question of whether such ideas as S'kinta' or ntimra' were current among Jews of first-century Palestine and whether they really may be invoked for the explanation of New Testament passages {CBQ 36, 1974, 518; id., "The Contribution of Qumran Aramaic to the Study of the New Testament", NTS 20, 1974, 382-407, esp. 394-96). With regard to this position it must be observed that we cannot presume that Qumran evidence holds good for all forms of Palestinian Judaism of the period. It still remains to be proved that liturgical Tgs, for synagogue use, were of the kind used in Qumran. Neither need we presume that the religious concepts and phraseology of Pharisaic or liturgical Judaism are reflected in the Qumran texts. The absence in the Qumran texts of such terms as Memra and Shekinah in the specific sense they bear in the Tgs is no indication that such terms were not early used with a technical meaning. The question of the antiquity of such terms in their specific sense they have in the Tgs requires further study, which is in fact currently being devoted to it. I may mention the following: W . E . A U F R E C H T , "Surrogates for God in the Palestinian Targumim to the Pentateuch" (doctoral dissertation in progress; cf. Newsletter for Targum Studies 1:1, January 1974, p. 3 ) ; on Memra: D. M U N O Z , "Appendice sobre el Memra de Yahweh en el MS Neophyti I", in A. Dfez M A C H O , MS. Neophyti I, vol. I l l , 1971, pp. 70*83*; R . H A Y W A R D , "The Memra of Y H W H and the Development of its Use in Targum Neofiti I " , JJS 25 (1974) 412-18; C. T. R . H A Y W A R D , "The Use of the Term Memra in Targum Neofiti I " (doctoral dissertation in progress, Oxford University; cf. Newsletter for Targum Studies 1:2, June 1974, p. 3 ) ; D. M U N O Z I , E 6 N , Dios-Palabra. Memra en los Targumim del Pentateuco, Granada 1974 (first part of his doctoral dissertation); L. S A B O U R I N , "The Memra of God in the Targums", Biblical Theology Bui-
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letin 6 (1976) 79-85 (presentation of M U N O Z I , E 6 N ' S work); R. L E D E ; A U T in Biblical Theology Bulletin 4 (1974) 266-69; on Shekinah: F. C. B U R K I T T , "Memra, Shekina, Metaron", JTS 24 (1923) 158f.; A. M. G O E D B E R G , " D i e spezifische Verwendung des Terminus Schekhinah im Targum Onkelos als Kriterium einer relativen Datierung", Judaica 19 (1963) 43-61; id., Untersuchungen Uber die Vorstellung von der Schekhinah in der frUhen rabbinischen Literatur (Studia Judaica, ed. E. L. E H R E I C H ) , Berlin 1969; A. DiEz M A C H O , " L a datacion del TargPal: La Sekina de Yahweh", in MS. Neophyti I, vol. I I , 1970, pp. 49*-55*; D. M U N O Z L E O N , La gloria de la Shekina en los Targumim del Pentateuco (forthcoming; cf. S A B O U R I N , Biblical Theology Bulletin 4, 1974, 85; M U N O Z L E O N ' S third volume will be on " T h e Word and Glory in St J o h n " , cf. ibid.). p. 199, n. 35, line 6: For " D e Cerf's e d . " read "Les Editions du Cerf". p. 216, n. 75: T o the targumic texts we may add N Nm 23,22; 24,8: " T o the God who brought them (i.e. Israel) redeemed out of Egypt belong strength and praise and exaltation", m n nmaam nnnatnni (nspn) NSpn prx; likewise N Dt 26,3: At the Passover Israel said: " W e give thanks and praise this day before the Lord our G o d " ( m p pnn n»V |rnatn ^rTlS ]n'7N •'''). The text of Jubilees 49,6 also merits attention; speaking of the first Passover it says: " A n d all Israel was eating the flesh of the paschal lamb and drinking the wine, and lauding and blessing and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt and from the evil bondage" (in Charles, The Apocrypha and Pseudepigrapha II, p. 80). p. 219, n. 88: T o these texts we may add N E x 33,1: "^^a"7 I will give i t " (i.e., the land of Canaan), where apparently the plural ("your sons") is intended; Ngl interlinear has yish, "to your sons"; Ngl margin, " t o the descendants of your sons" (p3''ia). The editio princeps renders the text as singular ("to your son", etc.). In Ngl E x 4,23 we have "'''13, which can only be rendered as " m y sons". The pi. cons. 'IS is found on an ossuary from Wadi Beit Sabour near Jerusalem (J. B. F R E Y , Corpus Inscriptionum ludaicarum, vol. I I , Vatican City - Rome 1952, no. 1352b, p. 305): 3K3ar n 3 pVp 13: "fils de Qallon, de la descendance de Yeshebab". W e have here probably a genuine old form (1st cent. B.C. - 1st cent. A.D.), not a scribal error for ''33. p. 222, line 2: For " A p 3,17" read " A p 12,17". p. 225, n. 109: See also J. D A N I ^ E O U , Theologie du Judeo-Christianisme, Toumai 1958, p. 243, with reference to The Blessings of Isaac and Jacob (Patrologie orientate X X V I I , 3).
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p. 227-30: This section is further developed in Targum and Testament, pp. 148-59, including a study of Is 61,6 and Jubilees 16,18. In the Ethiopic text of Jubilees, translated by C H A R L E S {Apocrypha and Pseudepigrapha I I , p. 38), E x 19,6 appears as " a kingdom and priests and a holy nation"; the Latin rendering has regnum sacerdotale, probably dependent on the Vulgate. For the interpretation of the Hebrew text of E x 19,6 see now B. S. C H I E D S , Exodus (Old Testament Library), London 1974; esp. pp. 342, 367, with bibliography p. 340. p. 228, fourth Aramaic text: E. L E V I N E {MS. Neophyti I, vol. I l l , p. 451) translates X'T'-VD '"T'Op psVo as "kings, sacrificers of the crown", as if from I, I t J p . This gives poor sense, and it is better to render through I I , "iBp: " t o bind", " t o t i e " ; cf. Tg Esther 1,3: pntria 'Sn "'Ttsp which J. L E V Y {WT I I , p. 356 s.v.) renders: "diejenigen, welche Kronen um ihre Haupter banden". In Hebrew the word is used in the sense of " t o wreathe", " t o t i e " , e.g. Gen. Rabba s. 61: "she wreathed [ m o p ] (made a crown of) godly deeds & c . " (M. J A S T R O W , A Dictionary of the Targumim ... and Midrashic Literature, New York 1950, p. 1352, s.v.). p. 235, n. 129, line 3: For " Ka8-^(siv " read " Kae-t^sw " . p. 236, lines 3f. from end: For " a burning", " a flame" read "the burning", "the flame" respectively. pp. 238f., n. 1, end: See now S. H. L E V E Y , The Messiah: An Aramaic Interpretation: The Messianic Exegesis of the Targum, Hebrew Union College - Jewish Institute of Religion, Cincinnati-New York-Los AngelesJerusalem 1974 (with the critical review by R. L E D E ; A U T in Biblica 56, 1975, 421-24; cf. also J. F I T Z M Y E R in JBL 94, 1975, 473-77); M. P E : R E Z F E R N A N D E Z , " E l tema mesianico en el Targum Palestinense: Estudios exegeticos" (Dissertation, Madrid 1975, with A. Diez Macho as supervisor; cf. Newsletter for Targum Studies 2:3, October 1975, p. 4). p. 240, line 2: For "I'apologetique" and " d e s " read "I'apologetique" and " d e s " respectively. p. 248, n. 28: For " p p . 275-77" read " p p . 175-77". Dublin, 1976
