[Martin McNamara] the New Testament and the Palest(BookFi.org)

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.

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ABBOTT,

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Allgemeine

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H . AijMQUiST, Plutarch und das Neue

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The Hope

the Messiah

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of Israel,

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of the

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Die Agada der Tannaiten,

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Die Agada der babylonischen Amorder,

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Strasbourg 1878; 2nd ed., Frankfurt on

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" T h e Palaeographical Character of Codex Neofiti 1 " , Textus 3 (1963)

G. P. MooRE, "Christian Writers on J u d a i s m " , HTR —

"Intermediaries in Jewish T h e o l o g y " , HTR

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 " , Fes1 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:'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»^ 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.

. i2: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] 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, ao1P) 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 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§vonp

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, 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

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(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.

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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,

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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

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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