The Targum of the Minor Prophets (ARAMAIC BIBLE) (English, Aramaic and Hebrew Edition) 0894534890, 9780894534898

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The Targum of the

Minor Prophets

THE ARAMAIC BIBLE e THE

TARGUMS

e

an) NIP PROJECT DIRECTOR Martin McNamara, M.S.C. EDITORS

Kevin J. Cathcart > Michael Maher, M.S.C. Martin McNamara, M.S.C. EDITORIAL CONSULTANTS

Daniel J. Harrington, S.J. > Bernard Grossfeld

|

‫צכ ה ססו‬ LIBRA

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ALMA COLLEGE ALMA, MICHIGAN

The Aramaic Bible Volume 14

The Targum of the

Minor Prophets Translated,

with a Critical Introduction,

Apparatus, and Notes BY Kevin J. Cathcart and

Robert P. Gordon

Michael Glazier, Inc. Wilmington, Delaware

About the Translators: Kevin J. Cathcart is Professor of Semitic Languages at University College, Dublin, having previously taught in the University of Ottawa. His publications include Nahum in the Light of Northwest Semitic (Rome,

1973). From

1987 to 1988 he was a Visiting

Fellow at St. Edmund’s College, Cambridge. Robert P. Gordon lectures in Old Testament at the University of Cambridge, having previously taught in the University of Glasgow. He is also a Fellow of St. Edmund’s College, Cambridge. His publications include / and 2 Samuel. A Commentary (Exeter, 1986).

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First published in 1989 by Michael Glazier, Inc., 1935 West Fourth Street, Wilmington, Delaware 19805. Copyright © 1989 by Michael Glazier, Inc. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher: Michael Glazier, 1935 West Fourth Street, Wilmington, Delaware, 1980S. Library of Congress Cataloging-in-Publication Data Bible. 0.T. Minor Prophets. English. Cathcart. 1989. The Targum of the Minor Prophets/by Kevin Cathcart and Robert P. Gordon. p. cm. — (The Aramaic Bible:14) Translation of the Aramaic Targum of the Minor Prophets, which is itself a translation from Hebrew. Bibliography: p. Includes index. ISBN 0-89453-489-0 1. Bible. 0.T. Minor Prophets. Aramaic Versions. I. Cathcart, Kevin J. 11. Gordon. ₪. P. 111 Title. IV. Series: Bible. 0.T. English. Aramaic Bible. 1987:v. 14. BS709.2.B5 1987 vol. 14 [BS1560.A3] 221.42 9 ]224:.9042[ Logo Design by Florence Bern Typography by Laura Burke Printed in the United States of America

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Table of Contents ‫לו ה‬ ‫ו‬ RN ‫ה‬

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Editors’ Foreword

While any translation of the Scriptures may in Hebrew be called a Targum, the word is used especially for a translation of a book of the Hebrew Bible into Aramaic. Before the Christian era Aramaic had in good part replaced Hebrew in Palestine as the vernacular of the Jews. It continued as their vernacular for centuries later and remained in part as the language of the schools after Aramaic itself had been replaced as the vernacular. Rabbinic Judaism has transmitted Targums of all books of the Hebrew Canon, with the exception of Daniel and Ezra-Nehemiah, which are themselves partly in Aramaic. We also have a translation of the Samaritan Pentateuch into the dialect of Samaritan Aramaic. From the Qumran Library we have sections of a Targum of Job and fragments of a Targum of Leviticus, chapter 16, facts which indicate that the Bible was being translated in Aramaic in pre-Christian times. Translations of books of the Hebrew Bible into Aramaic for liturgical purposes must have begun before the Christian era, even though none of the Targums transmitted to us by Rabbinic Judaism can be shown to be that old and though some of them are demonstrably compositions from later centuries. In recent decades there has been increasing interest among scholars and a larger public in these Targums.

A noticeable lacuna, however,

has been the absence of a

modern English translation of this body of writing. It is in marked contrast with most other bodies of Jewish literature for which there are good modern English translations, for instance the Apocrypha and Pseudepigrapha of the Old Testament, Josephus, Philo, the Mishnah,

the Babylonian

Talmud

and

Midrashic

literature, and

more

recently the Tosefta and Palestinian Talmud. It is hoped that this present series will provide some remedy for this state of affairs. The aim of the series is to translate all the traditionally-known Targums, that is those transmitted by Rabbinic Judaism, into modern English idiom, while at the same time

respecting the particular and peculiar nature of what these Aramaic translations were originally intended to be. A translator’s task is never an easy one. It is rendered doubly difficult when the text to be rendered is itself a translation which is at times governed by an entire set of principles. All the translations in this series have been specially commissioned. The translators have made use of what they reckon as the best printed editions of the Aramaic Targum in question or have themselves directly consulted the manuscripts.

x

_Editor’s Foreword

The translation aims at giving a faithful rendering of the Aramaic. The introduction to each Targum contains the necessary background information on the particular work. In general, each Targum translation is accompanied by an apparatus and notes. The former is concerned mainly with such items as the variant readings in the Aramaic texts, the relation of the English translation to the original, etc. The notes give what explanations the translator thinks necessary or useful for this series. Not all the Targums here translated are of the same kind. Targums were translated at different times, and most probably for varying purposes, and have more than one interpretative approach to the Hebrew Bible. This diversity between the Targums themselves is reflected in the translation and in the manner in which the accompanying explanatory material is presented. However, a basic unity of presentation has been maintained. Targumic deviations from the Hebrew text, whether by interpretation or paraphrase, are indicated by italics. A point that needs to be stressed with regard to this translation of the Targums is that by reason of the state of current targumic research, to a certain extent it must be regarded as a provisional one. Despite the progress made, especially in recent decades, much work still remains to be done in the field of targumic study. Not ali the Targums are as yet available in critical editions. And with regard to those that have been critically edited from known manuscripts, in the case of the Targums of some books the variants between the manuscripts themselves are such as to give rise to the question whether they have all descended from a single common original. Details regarding these points will be found in the various introductions and critical notes. It is recognised that a series such as this will have a broad readership. The Targums constitute a valuable source of information for students of Jewish literature, particularly

those concerned with the history of interpretation, and also for students of the New Testament, especially for those interested in its relationship to its Jewish origins. The Targums also concern members of the general public who have an interest in the Jewish interpretation of the Scriptures or in the Jewish background to the New Testament. For them the Targums should be both interesting and enlightening. By their translations, introductions and critical notes the contributors to this series have rendered an immense service to the progress of targumic studies. It is hoped that the series, provisional though it may be, will bring significantly nearer the day when the definitive translation of the Targums can be made.

Kevin J. Cathcart

Martin McNamara, M:S.C.

Michael Maher, M.S.C.

PREFACE The term “Minor Prophets”, for all its familiarity in the English Bible tradition, is not a happy one, especially when we consider that it applies as much to Hosea as to Haggai and to Amos as to Obadiah. In the Targum, on the other hand, there is no “pecking order” among the prophets, since such is the way of Targum with Scripture that nuggets of haggadic tradition or historical allusion or whatever are as likely to be found in a Targumized “minor” prophet as in a “major” one. The commentaries within the present volume will, we trust, attest to this levelling effect of Targum. We have not attempted complete standardization in our presentation of the material for which we are individually responsible in the volume, but we have made considerable efforts in that general direction. Each of the series volumes which have appeared so far has had its own way of going about things. In our case we have decided to make minimal use of the apparatuses which Alexander Sperber included in his edition of the Targum of the Latter Prophets. We are satisfied that Sperber has reproduced the consonantal text of his main manuscript (Ms Or. 2211 of the British Library) with the requisite accuracy and have based our translation on his main text, but we are agreed that his apparatuses, on account oftheir frequent errors and omissions, do not merit the semi-canonical status which their reproduction in translation in a volume of this sort would seem to confer. (See JOR 64 [1974] 314-321.) We have cited secondary manuscripts only where this appeared necessary to explain the translation offered, and the citations are normally in the (often non-committal) form “Ms” or “Mss”. The interested scholar will generally be able to identify the manuscript(s) used from Sperber’s apparatus. Carene Comerford has typed all but a few pages of the manuscript of this volume at great speed and with exceptional accuracy. Our task has been made easier thanks to her efforts and we are greatly indebted to her. Cathcart records his thanks to Frau Elfriede Schultz and her family for their kindness and hospitality during frequent study visits to Heidelberg. Gordon wishes to express his gratitude to Professor J.A. Emerton who supervised his doctoral dissertation on the Targum of the Minor Prophets (Cambridge, 1973) with characteristic skill and attentiveness, and who may find ancient memories stirred in the section Nahum-Malachi. We have much pleasure in dedicating this volume to our wives who probably know more about Targum Jonathan than they ever wished to know. Kevin J. Cathcart Robert P. Gordon

Xi

ABBREVIATIONS Anuario Filologia Analecta Biblica Josephus, Antiquities Aquila Arakhin Annual of the Swedish Theological Institute Additional Targum Authorized Version Abodah Zarah Babylonian Talmud Biblical Archaeologist Baba Bathra F. Brown, S.R. Driver, and C.A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford, 1906/1952) Bekoroth Berakoth Biblical Hebrew Biblia Hebraica, ed. R. Kittel and P. Kahle (3rd ed.; Stuttgart,

1937) Biblia Hebraica Stuttgartensia, ed. K. Elliger and W. Rudolph (Stuttgart, 1968/77) Biblica et Orientalia Biblischer Kommentar Baba Qamma Beiheft zur Zeitschrift fiir die alttestamentliche Wissenschaft Canticles Catholic Biblical Quarterly Corpus Christianorum. Series Latina Chronicles Corpus Inscriptionum Semiticarum Canaanite Myths and Legends, ed. J.C.L. Gibson (2nd ed.; Edinburgh, 1978) Corinthians

Abbreviations

Daniel Deuteronomy Discoveries in the Judaean Desert Erfuhrt Ms (P. de Lagarde, Symmicta Estudios Biblicos Ecclesiasticus Encyclopaedia Judaica Ephesians Erubin Esther

1 [1877]

‫וא‬

141)

Exodus Ezekiel Fragment-Targum to the Pentateuch (ed. M.L. Klein) Genesis Gittin W. Gesenius and E. Kautzsch, Gesenius’ Hebrew Grammar,

2nd English ed. revised Habakkuk Haggai

by A.E. Cowley (Oxford,

1910)

Hagigah Hebrdaisches und aramdisches Lexicon zum Alten Testament; by W. Baumgartner, with B. Hartmann and E.Y. Kutscher

(Leiden, 1967Hebrews

)

Horayoth Hosea Harvard Theological Review Hebrew Union College Annual Hullin International Critical Commentary Isaiah Jerusalem Talmud Journal of the American Oriental Society Jahrbiicher fiir Protestantische Theologie Jewish Quarterly Review Journal for the Study of Judaism Journal for the Study of the Old Testament Journal of Semitic Studies Journal of Theological Studies Jubilees Judges Codex

[Berlin,

Kissingensis

1888] 104ff.)

(A.

Merx,

Chrestomathia

Targumica

‫טוא‬

Abbreviations‫‏‬

KAI

KB

Lev

Liber Lk

Ant.

Bib.

Kanaandische und aramdische Inschriften, ed. H. Donner, W. RoOllig (2nd ed.; Wiesbaden, 1967-9) L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti. Libros (Leiden, 1953) Ketuboth Kings Die keilalphabetischen Texte aus Ugarit, ed. M. Dietrich, O. Loretz, J. Sanmartin (Neukirchen-Vluyn, 1976) Old Latin Lamentations Leviticus Pseudo-Philo, Liber Antiquitatum Biblicarum Luke Septuagint (ed. J. Ziegler) Mishnah Maccabees Makkoth Malachi Matthew

Megillah Menahoth Monatsschrift fiir Geschichte und Wissenschaft des Mic Mid.

Psalms

MQ Ms(s) MT MV NAB

NEB Ned. Neh Nid. NIV NovtTest NTS Num Obad OBO OC

Judentums Micah Midrash on

Psalms Mo‘ed Qatan Manuscript(s) Massoretic Text Mahzor Vitry New American Bible Nahum Nazir New English Bible Nedarim Nehemiah Niddah New International Version Novum Testamentum New Testament Studies Numbers

Obadiah Orbis Biblicus et Orientalis Oriens Christianus

Abbreviations

Sam San. SBL ScHi Schiirer

Oudtestamentische Studién Palestinian Targums to Pentateuch Palestine Exploration Quarterly Pesahim Peter Proceedings of the Irish Biblical Association Pirge deRabbi Eliezer Proverbs Psalms of Solomon Qiddushin Qoheleth Midrash Rabbah Revue Biblique Revelation Rosh ha-Shanah Romans Revue de Qumran Ras Shamra Parallels, eds. L. Fisher, S. Rummel (3 vols.; Rome, 1972-81) Revised Standard Version Revue de Théologie et de Philosophie Revised Version Samuel | Sanhedrin Society of Biblical Literature Scripta Hierosolymitana E. Schtirer, The History of the Jewish People in the Age of Jesus Christ (revd. by G. Vermes,

SJOT Sot. STh Strack-Billerbeck

Tg. Neof.

F. Millar and M. Black;

Edinburgh, 1973-9) Scandinavian Journal of the Old Testament Sotah Studia Theologica H.L. Strack and P. Billerbeck, Kommentar Testament

Sukk. SVT Symm Syr Ta‘an. Tg.

xv

aus

Talmud

und

Midrasch

zum Neuen (6 vols.; Miinchen,

1922-61) Sukkah Supplements to Vetus Testamentum Symmachus Syriac Peshitta (ed. A. Gelston) Ta‘anith Targum (Tgs. Ongelos to the Pentateuch and Jonathan to the Prophets, ed. Sperber. Tgs. to the Hagiographa, ed. Lagarde) Targum Neofiti 1 (ed. A. Diez Macho)

‫וטא‬

Abbreviations‫‏‬

Tg. Ong. Tg. Ps.-J. Theod Tim Tos T-S TSAJ Ue

Vg VT WBC WMANT WZIT Yalq. Sh. Yeb: ZAW ZDMG Zech Zeph ZNW

Targum Ongelos (ed. A. Sperber) Targum Pseudo-Jonathan (ed. M. Ginsburger) Theodotion Timothy Tosefta Taylor-Schechter Texte und Studien zum Antiken Judentum Ugarit-Forschungen The Vulgate; Biblia Sacra iuxta Vulgatam Versionem (2 vols.; Stuttgart, 1969) Vetus Testamentum Word Biblical Commentary Wissenschaftliche Monographien zum Alten und Neuen Testament Wissenschaftliche Zeitschrift fiir jiidische Theologie Yalqut Shim‘oni Yebamoth Zeitschrift fiir die alttestamentliche Wissenschaft Zeitschrift der deutschen morgenlandischen Gesellschaft Zechariah Zephaniah Zeitschrift ftir die neutestamentlche Wissenschaft

Dead Sea Scrolls

CD Mur 88 1QGenAp 1QIs* 1QM 1QpHab 1QpMic 1QS 3Q15 4QpHos* 4QpNah 8HevXIlIgr 11QPs“DavComp 11QtgJob

Damascus Rule Hebrew Scroll of the Minor Prophets Genesis Apocryphon Isaiah Scroll War Scroll Pesher on Habakkuk Pesher on Micah Community Rule Copper Scroll Pesher on Hosea Pesher on Nahum Greek Scroll of the Minor Prophets Apocryphal Psalms (Prose Supplement) Targum to Job

PNAS OD.U CEION Tg. Minor Prophets forms part of the “official” (that is, officially recognized by the Jewish communities of Babylonia early in the present era) Targum Jonathan to the Prophets, so named because of its association in b. Meg. 3a with a pupil of Hillel the elder, Jonathan ben Uzziel, who is said to have received the 7g. “from the mouth of” the post-exilic prophets Haggai, Zechariah and Malachi. Despite this ascription, however, the name which the Babylonian Talmud elsewhere links with this 7g. is that of the fourth century academician ₪. Joseph of Pumbeditha, albeit he quotes 78. Prophets as an already established tradition of interpretation without which, for example, he would have been unable to arrive at the meaning of Zech 12:11 (b. Meg. 3a; b. MQ 28b). Since the ascription in 2. Meg. 3a is open to question on the independent ground that the name Jonathan may be no more than a Hebraizing of “Theodotion”,’ the name of a translator of a “minor” Greek version of the Old Testament, just as “Ongelos” evidently derives from “Aquila” (cf. j. Meg. 1:9), the origins of 78. Prophets remain shrouded ina heavy mist which scholarly researches have so far been unable to dispel. And if, as seems likely, it is a question of process as much as of punctiliar origin, the answer may always have to be framed in appropriately vague terms.” The discussion which follows seeks to elucidate various aspects of the character, affinities and transmission-history of Tg. Minor Prophets, and especially such significant features as come to light in the translation and commentary that are the raison détre of this volume. And while references are almost always limited to the Minor Prophets, much of what is said will be found to have a bearing on 7g. Prophets as a whole.

1. Translational Characteristics The chief aims of the Aramaic Targumists may be represented as the rendering of Scripture so as to be uniformly intelligible to the ordinary reader or hearer and at the same time to comport with current perceptions of what Scripture taught. Considerable ingenuity is displayed in the pursuit of these two aims. The cause of intelligibility is served by the regular use of a number of stock words and phrases which tend to recur

Notes, Introduction 'Cf. A. Geiger, Urschrift und Ubersetzungen der Bibel (2nd ed., Frankfurt, 1928) 163f. D. Barthélemy (Les Devanciers d’Aquila [SVT 10; Leiden, 1963] 148-156) holds the contrary view that “Theodotion” Is a Graecizing of “Jonathan” (=Jonathan ben Uzziel). ?For an attempt to particularize on the history of development of 7g. Isaiah see B.D. Chilton, The Glory of Israel. The Theology and Provenience of the Isaiah Targum (JSOT Suppl. 23; Sheffield, 1983).

2

Introduction

where the Hebrew is less than clear, or where it was thought necessary to change a metaphorical turn of phrase into something more readily understood.’ Often the particularity, and so the vitality, of the original text is lost in the process: sameness and jejuneness are obvious dangers. Words like “strength” (e.g. Amos 1:5; Nah 2:3); “destroy” (e.g. Zeph 1:11), “spoil” (e.g. Hos 8:8) and “bring near” (e.g. Hag 2:23) are frequently pressed into service and have often led unwary critics to wrong conclusions about the form ofthe Hebrew text underlying 79." Again, certain words are regarded as appropriate to particular situations and tend to appear accordingly, as when the verbs dbr (“go forth”) and g/y (“reveal oneself”) are used to describe God’s activity, with or without the explicit concurrence of MT. Stock expressions such as “plunder the goods (of)” (e.g. Mic 3:3) or “cause the Shekinah to dwell” (e.g. Joel 4:17) fulfil a function similar to that of the stock words while in some cases also contributing to the Targumic theological patina on the biblical text, as in the second example quoted. A related phenomenon is the rendering of a verse, or of asubstantial part of a verse, in the light of another which is phraseologically or thematically linked, in accordance with the hermeneutic principle of gezerah shavah (“equal category”).° This accounts for the correspondence between Mic 7:19 and Zeph 3:17 and between Ezek 36:25 and Zech 13:1 in 7x. The dictates of simplicity and intelligibility are also responsible for 7g.’s habitual conversion of metaphors into similes (e.g. Zech 7:12), and partly account for the frequent treatment of things from the world of nature, including the animal creation, as

symbolic of conditions in the human realm: trees are taken to represent kings (Zech 11:2), horns to represent kingdoms (Zech 2:1), and so on. From the Targumists’ point of view this may also serve to intensify the conviction that the events of their own time are being played out centre-stage in world history—for kings and kingdoms are the stuff of which a certain type of world history is made. Symbolic acts are also liable to be edited out by 7g., if their literal interpretation is likely to pose problems of a practical or moral nature (e.g. Hos 1:2; 3:1). Allegory, as at Zech 5:5-11, may be similarly handled. If comprehension of the proper meaning of a verse is helped by the insertion of an explanatory word or clause the Targumists will seldom be found to have withheld their hand. So at Mal 2:12 the words “and if he is a priest” are considered necessary to show that the reference is strictly to members of the priesthood. Occasionally the “explanation” is more in the nature of a rabbinic conceit, as at Amos 7:14 where the additional clause about Amos’s afflicting himself (i.e. fasting) evidently derives from the interpretation of Amaziah’s dismissive “Go ... and eat bread” (v. 12) to mean that of late Amos had not

been eating. Sometimes the attempt to simplify or explain results in a loss of meaning Notes, Introduction (Cont.) This feature of Zz. Prophets is highlighted by T. Jansma in his observations on 7g. Zechariah (“Inquiry into the Hebrew Text and the Ancient Versions of Zechariah ix-xiv”, OS 7 [1950] 18-20). “See Gordon, “The Citation of the Targums in Recent English Bible Translations (RSV, JB, NEB)”, 5

26 (1975) 50-60. ‘The significance of the g/y-theme in the 78%. to the Pentateuch is given major treatment by A. Chester, Divine Revelation and Divine Titles in the Pentateuchal Targumim (TSAJ 14: Ttibingen, 1986). "506, briefly, J. Bowker, The Targus and Rabbinic Literature (Cambridge, 1969) 315, 317. Sometimes what is described loosely as gezerah shavah belongs, strictly speaking, to the sixth hermeneutical rule of Hillel (traditionally), viz. kayose bo bemaqom ‘aher (“as occurs in another place”); see Bowker 315.

Introduction

3

without even the compensation of midrashic gain. Such is the case at Zech 14:10 where there is literally a flattening of contours, since 7y.’s trite vision of Jerusalem-made-great misses the point that the city is to be physically elevated above the surrounding plain. As well as simplifying the words of Scripture, the Targumists also took it upon themselves to “contemporize” references, so that the ancient writers appear from time to time to be talking about places, institutions or events that belong to a period much later than their own.’ The general effect of such a policy is clearly to make Scripture appear the more relevant to the contemporary situation and, indeed, to foster the idea that the events and experiences of one’s own time are, in a sense, part of “canonical history.” So it is that the Egyptian city of Alexandria, which had a sizeable Jewish population from the third century B.C. on, is mentioned in Tg. Nah 3:8—and not necessarily because of a misunderstanding on the part of some Targumist ignorant of the true identity of No Amon (Thebes in Upper Egypt). At Hab 1:16 7z. modifies the biblical text so that it is no longer talking about the Babylonians of the prophet’s own time, but about practices which the generations familiar with 78. would naturally associate with the Roman occupying forces in Palestine.” Contemporizing of a slightly different kind accounts for the frequent Targumic substitution of “scribe” for “prophet” (e.g. Zech 7:3), reflecting the view that, with the cessation of canonical prophecy, the scribal class became the interpreters, and the spiritual heirs, of the biblical prophets.” It is evident from the foregoing that Scripture could become exceedingly plastic in Targumists’ hands as they pursued their self-appointed goals. Such liberty could they exercise that, when a biblical statement offended sensibilities or current praxis, it was acceptable to make the text say the opposite of the plain authorial intention. Various instances of what has been called “converse translation” have been noted for the Pentateuchal and Hagiographic 7gs.,'° and a comparable example is found at Mal 2:16 where the text has been reworded to favour the practice of divorce. Whereas MT asserts that “he (God) hates divorce”, 78. represents God as permitting a man to divorce his wife if she has incurred his displeasure. Another instance of text-inversion occurs at Amos 9:7 where God asks, “Are you not like Cushites to me, O children of Israel?”, implying that the Israelites no more enjoyed a special relationship with God than did these African people. “Cushites” (or Nubians) tended to be despised by the Israelites, an attitude which may have involved a degree of colour prejudice (cf. Jer 13:23). In Num 12:1f. Moses is censured by Miriam and Aaron because of his marriage to a “Cushite” woman, and Joab was willing to send a “Cushite” to David with the news of Absalom’s death, when

Notes, Introduction (Cont.) Cf. Gordon, “Targum as Midrash: Contemporizing in the Targum to the Prophets”, Proceedings of the Ninth World Congress of Jewish Studies (Jerusalem, 1985). Panel Sessions: Bible Studies and Ancient Near East (Jerusalem, 1988) 61-73. *666 N. Wieder, “The Habakkuk Scroll and the Targum”, J/JS 4 (1953) 14-18; W.H. Brownlee, 6 Habakkuk Midrash and the Targum of Jonathan”, JJS 7 (1956) 169-186; idem, The Midrash Pesher of

Habakkuk (SBL Monograph Series 24; Missoula, 1979( 1 °Cf. C.T.R. Hayward, “Some Notes on Scribes and Priests in the Targum of the Prophets”, JJ S 36 (1985) 210-221; Gordon, “Targum as Midrash” 64-68.

]‫יא‬1 Klein, “Converse Hayward,

5

Translation:

A Targumic Technique”,

Biblica 57 (1976) 515-537; Cha Gale‫‏‬

The Targum of Jeremiah (The Aramaic Bible 12; Wilmington,

1987) 25; Gordon SVT 29 (1978)‫‏‬

4

Introduction

he had already refused Zadok’s son Ahimaaz permission to go lest he should lose his life for his trouble (2 Sam 18:19-23). When, therefore, 7g. has God ask in Amos 9:7, “Are you not reckoned as beloved children before me, O children of Israel?”, the text has gone

through 180 degrees. As in Mal 2:16, paraphrase has been stretched to breaking-point.

2. Theology For the 785. belief in the uniqueness and the transcendence of the God of Israel is paramount.'' There is no other god apart from him (Mic 7:18; Zech 14:9). He controls history and human destinies; but constantly and in a variety of ways the Targumists strive to establish the immiscibility of the human and the divine. 56/6791 terms of a generally theological complexion are regularly deployed to this end. The Memra, or “Word”, of God sometimes functions as God’s agent or intermediary between himself and the world, so that when he speaks or acts this is accomplished “by his ‫חו‬‎ On one occasion the Memra is apparently envisaged as a separate entity created by God for the purpose of administering judgement on his behalf (Hab 1:12; cf. Amos 4:11). More often, however, the concept of Memra is invoked where human attitudes or activities impinge upon the divine. While, for example, it is impermissible to say of humans that they wait for God, it is possible to enjoin them to wait for the Memra of God (Zeph 3:8). And whereas the Hebrew text may decry the pre-exilic community’s failure to heed God, 78. speaks of their failure to heed the Memra of God (Zech 1:4).

The Memra concept has attracted attention in modern Targumic studies partly because of its potential contribution to the understanding of the function of the Logos in Philonic and New Testament thinking,’* but scarcely less important from a Targumic operational point of view are the terms pii/hdna’ (“service”, “worship”) and dahl‘ta’ (“fear”), whose surrogate role could be illustrated from a host of passages. Hos 14:2 (“Return, O Israel, to the fear of the Lord your God”) and Hos 14:3 (“Return to the

worship of the Lord”) are especially useful in that they show the high degree of compatibility between the two terms. The Shekinah concept is also much in favour with the Targumists, who sought by this means to express the truth of God’s presence among his people without prejudice to the ultimate truth of his transcendence.'* In this regard the Targumists may be regarded as sharing the concerns, and probably also the ambivalence, of the Deuteronomistic theologians responsible for the emergence of the so-called “Name

Notes, Introduction (Cont.) "Cf. L. Smolar and M. Aberbach, Siuclies in Targum Jonathan to the Prophets (New York/ Baltimore, 1983) 130-150. "On the function of Memra in the Tgs. see V. Hamp, Der Begriff “Wort” in den aramdischen Bibeltibersetzungen (Munich, 1938); C.T.R. Hayward, Divine Name and Presence: The Memra (Totowa, 1981); Chester, Divine Revelation 293-313. For Tk. Prophets in particular see Smolar and Aberbach, Studies 130f. "See, for example, C.T.R. Hayward, “The Holy Name of the God of Moses and the Prologue of St. John’s Gospel”, NTS 25 (1978-9) 16-32. "Cf. Chilton, The Glory of Israel 69-75; Chester, Divine Revelation 313-322.

Introduction

5

Theology” which is closely associated with their writings.'> Whenever the biblical text speaks of God dwelling with his people or residing in his temple 7%. portrays him as “causing his Shekinah to dwell” there (e.g. Joel 2:27; 4:17; Zech 2:9), and the idea is sufficiently important for the Targumists to introduce it even when the Hebrew does not explicitly demand it (e.g. Hag 1:8). Conversely, it is a basic Targumic tenet that the climactic retribution upon Israel for its sins is the removal of the Shekinah (cf. Isa 59:2). Since the destruction of the Second Temple in A.D. 70 marks a watershed in this regard, the manner in which the Shekinah theme is introduced in the individual passages deserves scrutiny. In short, if in independence ofthe biblical text 7g. speaks of the Shekinah as either a present reality or a future expectation—and normally it will be one or the other—then we may draw tentative conclusions as to the historical standpoint of the Targumist responsible, in relation to the destruction of A.D. 70. Illustration will be given in § 7 (“Dating”). Statistically more important than any ofthe terms discussed above is the ubiquitous preposition gdm (“before”) which often maintains the dignity of God at the expense of good English (and presumably Aramaic) style. As has been noted by M.L. Klein, the function of gdm is not so much anti-anthropomorphic as (merely) respectful, which point is borne out by analogous usage in Biblical Aramaic where gdm occurs in relation to kings and courtiers before whom or “from before” whom various acts are performed

(cf. Ezra 4:18; 7:14; Dan 2:10; 5:17, etc.).'° However,

if the origin of the

usage is not anti-anthropomorphic or anti-anthropopathic the effect in 78. sometimes is, for example at Zech 1:2 where “There was anger from (before) the Lord” is a definite toning down of MT “The Lord was angry”."” As with the 7gs. generally, the attribution of physical features to God is not so common as in MT; references to eyes, hands and feet tend to be anodynely

paraphrased into acceptable statements about divine knowing and acting.’* A possible exception is 7g. Zech 2:12 which, while modifying MT, may still retain a reference to God’s eyes.'” Again, no-one can be said to see God; Tg. says that it is the glory of God that is seen (Hab 3:10; cf. Isa 6:1). Anti-anthropomorphic tendencies also account for

the popularity of the verb g/y (passive) in 7g., in statements about God’s revealing himself.” Verbs appropriate to human activity, such as “stand”, “come”, “go forth”, are regularly replaced by this stock item in the Targumists’ lexical armoury. Moreover, because g/y is a keynote verb in relation to divine activity it is also used for the coming of the kingdom of God in a number of passages (e.g. Obad 1:21; Mic 4:7).’' The advent of the messiah may also be introduced by means of this verb (Zech 3:8; 4:7). Notes, Introduction (Cont.) '5On “Name Theology” see M. Weinfeld, Deuteronomy and the Deuteronomic School (Oxford, 191-209; T.N.D.

Mettinger,

The Dethronement of Sabaoth (Lund,

1972)

1982) 38-79, 123-134.

‫יאו‬.1 Klein, JTS NS 30 (1979) 502-507; J. Ribera, Aula Orientalis | (1983) 114f.‫‏‬ '7See the commentary on Nah 1:2 for evidence of Targumic sensitivity on the subject of divine anger. 'SFor a study of Tg. Psalms showing that anti-anthropomorphism is a minor tendency there see J. Shunary, “Avoidance of Anthropomorphism in the Targum of Psalms”, Textus 5 (1966) 133-144. This situation is not paralleled in the “official” 785. to the Pentateuch and Prophets. Discussion of MT in C. McCarthy, The Tigqune Sopherim and Other Theological Corrections in the Masoretic Text of the Old Testament (OBO 36; Freiburg/Géttingen, 1981) 61-70. *°See note 5 above.

1Cf, Chilton, The Glory of Israel 77-81.

6

Introduction

The Targumists’ vigilance against misconceptions of God extended far beyond the use of key theological terms and standard lexical items. Any statement that was capable of misconstruction was liable to as much remodelling as was necessary to make it theologically acceptable. Where God says to Israel through Amos “You only have I known” (Amos 3:2), this apparent circumscription of divine knowledge yields to the Targumic “You only have I desired”.”’ Because forgetting in the ordinary way is not characteristic of God, the threat of “forgetting” in Hos 4:6 becomes one of simple rejection in 7g. Nor does an omniscient God have to search for evil-doers, though he

may appoint those who will conduct the search (Amos 9:3; Zeph 1:12). 7g. is naturally unhappy with any apparent attribution of evil-doing to God and will unhesitatingly censor the offending text, as at Amos 3:6 where 78. exhibits a small, but evidently sufficient, alteration: “Can there be evil ina city, and it has not been done from (before) this sort occur in Hab | where 78. precludes any idea the Lord?” Other interventions‘of that God cannot hear (v. 2), or that he is limited to the dimension oftime (v. 12). And since the question asked in Mal 1:6, “Where is my honour (or “glory”)?”, could to a cavilling mind imply a defect or limitation in the divine glory, it too is rendered harmless: “Where is it that you are honouring me?” This theological orthodoxy of 78. Prophets also manifests itself in a concern to avoid so much as even the appearance of irregularity in matters cultic. Two instances from the Minor Prophets will sufficiently illustrate the point. When the crew of Jonah’s ship saw that his committal to the waves was followed by a dramatic calm they “feared the Lord exceedingly, and they offered a sacrifice to the Lord and made vows” (Jon 1:16). But heathen sailors making sacrifice to the God of Israel, and at an altar other than that in Jerusalem, was more than Targumic constitutions could tolerate. By means of a simple device used elsewhere (cf. 2 Sam 23:16; Zeph 3:15, 17) Tg. neutralizes MT: “they promised to offer a sacrifice before the Lord”.”? Even more is at stake in Mal 1:11] where not only is God’s name said to be universally acknowledged but it is also stated that “in every place incense is offered to my name, and a pure offering”. Whether the worship is from Gentiles or diaspora Jews,” the clear implication that offerings were being made away from Jerusalem was unacceptable, and so 7g. interprets the reference of the prayers of the faithful: “and on every occasion when you fulfil my will I hear your prayer and my great name is hallowed because of you, and your prayer is like a pure offering before me”.”” Various orthodox “credenda” of rabbinic Judaism are given their place in 79. Minor Prophets, usually without requiring much encouragement from the biblical text. The figure of the messiah is prominent among these, contributing to 78.'% roseate view of the latter days when Israel would live in the protective shade of their messiah and the

Notes, Introduction (Cont.) ₪ other instances of the type discussed in this paragraph see Smolar and Aberbach, Studies 130-150. * This is discussed by Gordon, “Terra Sancta and the Territorial Doctrine of the Targum to the Prophets”, in J.A. Emerton and S.C. Reif (eds.), Interpreting the Hebrew Bible. Essays in Honour of E.I.J. Rosenthal (Cambridge,

1982) 120f.

“On this see J.G. Baldwin, Tyndale Bulletin 23 (1972) 117-124. See Gordon, “Targumic Parallels to Acts XIII 18 and Didache XIV 3”, NovTest 16 (1974) 287-289.

Introduction

7

nations would submit perforce to his authority.”° While the messiah’s name had long since been appointed (Mic 5:1 [2]; Zech 4:7), the mystery of his non-appearance was explained by the sinful state of Israel (Mic 4:8). When he came he would rebuild the temple (Zech 6:12; cf. Isa 53:5) and—what was most of all expected of him—would exercise sovereignty Over the nations. 7g. Zech 4:7 allows itself asupernumerary clause to reaffirm this latter tenet. 7g. Hos 3:5 speaks of Israel “obeying” the Messiah son of David, which perhaps bespeaks dependence upon Gen 49:10 as interpreted by Tz. Ong.: “until the messiah comes, to whom belongs the kingdom, and him shall the nations obey”; there is, however, the notable difference that it is now Israel that yields the obedience.”’ In contrast to all this, the Reuchlinianus variant at Zech 12:10 belongs to a small number of texts which, probably because of the dashed hopes of messianic pretenders like Bar Kochba, know of a Messiah son of Ephraim who is mortally wounded in a confrontation with Gog at the gate of Jerusalem.”* The Targumic commitment to the doctrine of resurrection is also evident in Tz. Minor Prophets. At Hos 14:8 (cf. 6:2) the resurrection is associated with the time ofthe

messiah, but without making him the actual agent of resurrection. Indeed, at Hos 6:2, Zech 3:7 and Zech 14:4 (Reuchlinianus) this is expressly indicated as the work of God himself. At Zech 3:7 the expression “at the resurrection of the dead” bears witness to the status of the doctrine in post-biblical Judaism, and perhaps also expresses a belief in a general resurrection of the dead such as can be paralleled elsewhere in the 7gs. (e.g. Isa 38:16), though other views are also represented.” The prospect for the righteous when the present order has been disbanded is life ina renewed world (Mic 7:14), in accordance with the divine promise (7g. Hab 3:2; cf. MT

Isa 65:17; 66:22). Any text that might be misinterpreted as implying universal destruction under the judgement of God is therefore liable to modification so as not to conflict with this expectation (Zeph 1:18; Zech 2:17). It 1s the wicked who will be destroyed in Gehenna (7g. Gehinnam) for their failure to walk in the ways of the Lord

(Hos 14:10; cf. Nah 1:8). In what may be a legacy from the old Pharisee-Sadducee controversy about after-life and accountability, Tg. Mal 3:6 challenges the view, obviously current at the time of composition, that death marked the end-point of God’s judicial dealings with humanity. The impiety and hedonism which such a view might

Notes, Introduction (Cont.) **The principal Targumic texts which refer to the messiah are reproduced by S.H. Levey, The Messiah. An

Aramaic

Interpretation

(Cincinnati,

1974).

Cf. also

P. Humbert,

“Le

Messie

dans

le Targum

des

Prophétes”, RTP 43 (1910) 420-447; 44 (1911) 5-46; Chilton, The Glory of Israel 86-96, 112-117. "Interim discussion by Gordon, / and 2 Samuel. A Commentary (Exeter, 1986) 52f. R. Syrén (The Blessings in the Targums. A Study on the Targumic Interpretations of Genesis 49 and Deuteronomy 33 [Abo, 1986] 47) thinks that 7g. Ong. has been influenced by Deut 18:15, but the obedience motif in the 74. is distinct enough from the idea of hearing as in the Deuteronomy reference. 9] E. Schiirer, The History of the Jewish People in the Age of Jesus Christ (revd. by G. Vermes, F. Millar, M. Black) II (Edinburgh, 1979) 528n. 2°For discussion of resurrection in the 785. see A. Rodriguez Carmona, Targum y Resurreccion. Estudio de los Textos del Targum Palestinense sobre la Resurreccion (Granada, 1978); Gordon, SVT 29 (1978)

115-121.

8

Introduction

promote were precisely the things that the Targumists made it their business to discourage.” There is, as the last paragraph suggests, a strong moralizing and educative aspect to the 78. which is seldom out of view for long. It was the concern of the Targumists to promote orthodoxy as currently understood, and to encourage the reader (or hearer) to be a doer of those things that were acknowledged to represent the heart oftrue religion. Monitory pronouncements about the fate of the wicked are not lacking (Joel 2:3; Zeph 1:18), nor are the avaricious (“rich in possessions”) highly favoured, being dragged into the text from time to time as especially deserving of Targumic censure (e.g. Zech 11:2). The chief duty of every Israelite, as Tg. frequently insists, is the observance of Torah, the basis of Israel’s relationship with God and the sine qua non for the continued enjoyment of his favour (cf. Hos 4:14; 10:1; Amos 9:1). Observance of Torah results in prosperity (Hos 9:13), while resubmission to its rule will bring forgiveness (Nah 1:3; Hab 3:1) and a restoration of former blessings (Hos 13:9; Hab 3:7). A mass return to Torah and the enjoyment of forgiveness will be experienced by Judah in time to come (Zech 13:1).°' Concomitant with the doctrine of Torah goes that of meritorious deeds which protect the doer of them on the day of judgement and in the world to come (Zeph 2:3, 7; Zech 3:4; 8:4). As befits a tradition with some sort of synagogal connection, 7g. makes frequent reference to prayer. Where MT speaks of calling upon, or crying out to, the Lord 7%. normally has a specific mention of prayer. Prayer is commended as having equal merit with sacrifices (Hos 14:3; Joel 2:14; Mal 1:11), and it brings deliverance from trouble (Jon 2:10); but prayer without reformation of ways is regarded as futile (Hos 2:4; Zech 7:13). Failure to pray at all may involve the most severe penalty (Amos 6:9f.). Wherever there has been serious departure from the path of religious duty repentance is always available, and 78. is happy to extol the merits. Even the sin of idolatry can be forgiven where true repentance is found (Hos 3:1), and what is implied in this text, viz. that high-handed sins may be reckoned as sins of ignorance, is made the more explicit in 7g.’s greatly expanded version of Hab 3:1: “and all their sins which they have committed before him shall be as sins of ignorance”. Thanks to the “equal category” (gezerah shavah) principle, Joel 2:14 and Jon 3:9, whose opening clauses are identical in MT, speak univocally in 7g. of the efficacy of repentance: “Whoever knows that he has sins in his hand (lit.), let him repent of them and he (we) shall find mercy....” In both MT references it is God who, it is hoped, may “repent” of his ways, so that 7g.’s tour de force is both to relieve the text of such a suggestion and, at the same time, to make a moralizing point of some significance. It is well-nigh impossible to link the Targumic version with one verse more than the other, and it is doubtful whether the discussion should be conducted in those terms, nevertheless the sentiment

Notes, Introduction (Cont. ) 30,

See S. Isenberg, “An Anti-Sadducee Polemic in the Palestinian Targum Tradition”, HTR 63 (1970) 433-444, for possible echoes of the dispute in Pa/. Tes. Gen 4:8. *'For Torah as a theme in Tg. Isaiah see Chilton, The Glory of Israe/ 13-18: cf. Smolar and Aberbach

Studies 159-164.

Introduction

9

is particularly at home in 7g. Jonah which anciently featured in the liturgy of Yom Kippur.” Targumic * “nationalism” is strong in 7g. Minor Prophets and finds expression in a number of ways. * The nations will be judged for their rejection of Torah (Mic 5:14),

and those that have made spoil of Israel will suffer the same fate at the hands of their erstwhile victims (cf. Nah 1:9; Zech 14:1). 78. Zech 10:5 is unusually venomous in its depiction of Israelite warriors trampling the dead of the nations like the mud of the street. Other passages, however, speak simply of Israelite sovereignty over the nations (e.g. Zech 9:15), and Tg. Zech 14:9 may even envisage the kingdom of God revealed to all the inhabitants of the earth, who will in consequence direct their allegiance to the one Lord and God. At the same time, 7g. Mic 7:14 teaches that in the renewed earth Israel will live “on their own”. This last reference leads naturally into the particular area of “land theology”, for Te. holds out to Israel the promise of greatly extended borders when the biblical prophecies of future blessing have been fulfilled. 78. Mic 7:14 itself predicts that in the new order the people of Israel will be settled in Carmel, and in Bashan and Gilead. The terms of the reference are dictated by MT, nevertheless the expectation is of a fanning out to occupy territory which was not so available when 78. was composed. In the future, says Tg. Mal 1:5, the people of Israel will exclaim, “Great is the glory of the Lord who has extended (MT “beyond”) the border of Israel!” This idea is given some specificity in 78. Zech where the expectation is voiced that Damascus (9:1), Ekron and Ashdod (9:6f.), and places as far as the Mediterranean coast (14:10) will come within

the Israelite domain.” As to the underlying reality, 78. Zech 2:16(12) suggests that things were greatly different, at least when that particular piece of 7g. originated. The fact that 7g.’s “land-less” perspective has been imposed upon a text which speaks of God inheriting Judah as his portion is tell-tale, to say the least, and will call for further mention in the section on “Dating” (§ 7).

3. Life-setting Of the two life-settings that are seriously discussed in connection with the Tgs., viz. the synagogue and the school, it is the former that is more obviously reflected in 7g. Minor Prophets. That there is some link between 7g. Prophets and the synagogue is indicated both by the Mishnah (Meg. 4:4) and by the existence of the haftaric texts which preserve the Aramaic 7g. lections delivered in synagogue on special occasions. As to how far back the association of the extant 7x. tradition with the synagogue goes

Notes, Introduction (Cont.) See E. Levine, The Aramaic

Version of Jonah (2nd ed.; New York, 1978) 9, 14f.

“This aspect of 7g. Prophets is discussed briefly by M. Aberbach, “Patriotic Tendencies in Targum Jonathan on the Prophets”, Hebrew Abstracts 15 (1974) 89f. See also the same writer's “Patriotic Tendencies in Targum Onkelos”, Journal of Hebraic Studies | (1969) 13-24. 3] Gordon, “Terra Sancta” 127-131, and see the commentary, ad loc.

10

Introduction

is, however, difficult to judge.’ The mere existence of a 7g. does not, of course, mean that a synagogal tradition is preserved, as the survival of 783. to portions of books which did not figure in synagogal liturgy would show. At the same time, the institution of the synagogue has left its mark upon the Targumic tradition, and perhaps not just upon those portions of Scripture that demonstrably were read and translated in synagogue. The synagogal associations of Tg. are suggested by the quite frequent occurrence of the Aramaic knySt’ (“congregation”, “synagogue”), whether in expressions like “the congregation of Zion” (e.g. Zech 9:9) or in specific references to synagogues per se. Two of the main functions of the synagogue within the community, as a centre for the teaching of Torah and as a court of law, are mentioned in 78. Zech 9:17. The direct form of address in Mal 3:6 (You, O house of Israel”) seems almost to contain an echo of synagogal address, while Tg. Amos 5:12, 15; 6:3 has further references to the synagogue as a place where justice (or injustice) was commonly administered. Furthermore, in the commentary on Hab 2:1 the incipit “the prophet said”, one of a number of such scattered throughout 7g. Prophets, is tentatively explained as a relic of synagogal usage. Even when we have made allowance for the fact that some passages of Tg. are more expansionist and midrashic than others, there are a homogeneity of style and phraseology and a degree of uniformity in theological outlook which either suggest that the “lectionary mode” has worked out into the 785. generally, or which perhaps require an account of Targumic origins and development which is less beholden to the synagogue for explanation of some of the more notable features of the 785. While, however, the institution of the school is the obvious alternative life-setting,*° the bonds between 7g. and synagogue are not so easily dissolved. Perhaps the answer lies in a synthesis of synagogue and school, since there was often a close connection between the two, with sharing of both buildings and personnel (cf. m. Shab. 1:3); the attention given to 78. in the school curriculum may have created the circumstances in which the homogenized Tg. tradition was able to develop as it did.

4. Text and Versions

While the paraphrastic nature of the 785. sometimes makes it difficult to pronounce with conviction on the Hebrew reading which underlies the Aramaic, this normally affects single words and does not invalidate the overall conclusion that in the Tgs.

generally it is the Massoretic text-form that is represented. In this regard a contrast

Notes, Introduction (Cont.) “The question is addressed by R. Kasher, “The Aramaic Targumim and their ‘Sitz im Leben’”, in Proceedings of the Ninth World Congress of Jewish Studies (Jerusalem, 1985). Panel Sessions: Bible Studies and Ancient Near East (Jerusalem, 1988) 75-85. On the reading of prophetic lections in synagogue see C. Perrot, La Lecture de la Bible. Les anciennes lectures Palestiniennes du Shabbat et des fétes

(Hildesheim, 1973) 175-204.

|

0 A.D. York, “The Targum in the Synagogue and in the School”, JSJ 10 (1979) 74-86. See also Schirer, 415-463.

Introduction

0

may be drawn with parts of the Greek Bible (“Septuagint”) tradition in which a recognizably non-Massoretic (or “pre-Massoretic”) tradition is in evidence. Examples of non-Massoretic readings reflected in Jz. Minor Prophets may be found in Hos 6:5; 13:10; Nah 3:6 (where MT seems also to be represented); Zeph 3:18; Zech 12:5. That there are other such instances in 7g. Minor Prophets may be taken for granted, but it is impossible to quantify their number for the reason given above. As with the various other 7gs., many a non-Massoretic reading has been reconstructed in the modern period by scholars whose skill in retroversion has not been matched by awareness of the characteristics of 78. which render such exercises generally inadvisable. Even where the Targumic reading seems clearly to differ from MT, moreover, there is always the possibility that 7g. is making a “silent” emendation which shows what the Targumist thought the reading should be, and not what was actually in his Hebrew text (Vorlage). Such “silent emendations” are a feature of most modern translations of the Old Testament, and we need not doubt that some ofthe divergences from MT in the ancient versions are to be similarly explained. Since, on the evidence of the “Scroll. of the Twelve Prophets” from Wadi Murabba‘at,’’ the consonantal text-form later known as “Massoretic” was more or less established by A.D. 100, the presence of non-Massoretic readings in 78. Minor Prophets might be taken as proof of Tg.’s existence already at the end of the first century A.D. However, the existence of a “proto-Massoretic” text-form at such an early stage does not mean that texts with variant readings ceased to exist; otherwise we should be hard put to explain the non-Massoretic readings in the fourth-century Vulgate translation by Jerome. Establishing the antiquity of a 78. on the basis of its supposed Hebrew Vorlage is, therefore, unfeasible. Of the readings and interpretations which 78. Minor Prophets has in common with the other major versions of antiquity (LXX, Syr, Vg), little need be said here in view of the fact that such points of correspondence are as often as not attributable to common tradition, or even coincidence, as to direct influence by one version upon another. Where the issue of influence more legitimately arises is in relation to 7g. and Peshitta. It is well-known that at many points throughout the Old Testament there is sufficient phraseological agreement between these two versions to have suggested to a number of scholars the possibility of the Peshitta’s having come under the influence of 7g. at a formative stage in its composition.”** Such a view was adopted by C.A. Credner in his study, De Prophetarum Minorum Versionis Syriacae Quam Peschito Dicunt Indole.” Here Credner demonstrated that the Syriac text of Hosea known to Ephraem Syrus in the fourth century was influenced by 7z., and hence that this Targumic element belongs to the earliest phase of the Peshitta’s development. If such dependence upon 7x. is to be recognized anywhere in the Minor Prophets an even more likely candidate is the book of Malachi where several features of the Syriac could quite reasonably be explained as

Notes, Introduction (Cont.)

"Text in DJD II 181-205. ]‫ אר‬C. Peters, Le Muséon 48 (1935) 1-54; A. Véébus, (Stockholm, 1958); S. Isenberg, JBL 90 (1971) 69-81.‫‏‬

Gottingen, 1827.

Peschitta und

Targumim

des Pentateuchs‫‏‬

12.

Introduction

deriving from the influence of aTargumic tradition.” While absolute certainty is again unattainable, the relationship between 7g. and Peshitta in this case may be such as to suggest something more palpable than the Syriac translator’s acquaintance with Jewish oral tradition—which was how M. 5606% summarized the situation for the Minor Prophets as a whole, some sixty years after Credner’s publication.”

5. Language The two chief points of discussion as far as the language of 7g. Prophets is concerned are those of provenance and dating, and in many respects the settling of the one question would provide the answer to the other. Already in the nineteenth century the question of place of origin was being disputed, with scholars of the stature of T. Noldeke*” and G.H. Dalman*? arguing for a Palestinian provenance and A. Geiger” and Z. Frankel* putting the case for Babylonia. Dalman was still more specific in that he believed that both “official” Tzs., Ongelos to the Pentateuch and Jonathan to the Prophets, originated in Judaea. When the second edition of his Grammatik appeared in 1905 both 02006105 and Jonathan were included in the subtitle, along with other representatives of Jewish Palestinian Aramaic. And while the Palestinian hypothesis has been strongly challenged by P. Kahle in the present century,”’ it is the view which has in more recent times enjoyed the advocacy of a number of distinguished Israeli Aramaists in particular, among them E.Y. Kutscher,*’ M.H. Goshen-Gottstein®® and

A. Tal.” Tal provides the fullest treatment of the issue, his study surveying a wide selection of morphological and lexical elements in 7g. Former Prophets en route to the conclusion that this 78. took shape in Palestine (probably Judaea) not later than the Bar-Kochba

Notes, Introduction (Cont.) “°Cf. the study by L. Kruse-Blinkenberg, “The Pesitta (sic) of the Book of Malachi”, S7h 20 (1966) 95-119, though Kruse-Blinkenberg does not note all the possible points of contact between 7g. and Syr. ‫ "א‬Sebok, Die syrische Uebersetzung der zwélf kleinen Propheten (Breslau, 1887). A verdict similar to‫‏‬ that of Seb6k is presented by A. Gelston, The Peshitta of the Twelve Prophets (Oxford, 1987) 178-190. The‫‏‬ most that Gelston acknowledges in 7g. and Syr of Malachi is a “common exegetical tradition” (189).‫‏‬ * Manddische Grammatik (Halle, 1875) XXVIIn.; idem, Die semitischen Sprachen (2nd ed.; Leipzig,

1899) 37f. ‫"סתר‬ ‫ ד‬118 des

| 6024-9710 ed.; Leipzig, 1905( 1‫‏‬

0 Urschrift und Ubersetzungen, 163f. *Zu dem Targum der Propheten (Breslau, 1872) 6, 10. “° Masoreten des Ostens (Leipzig, 1913) 203-216; idem, The Cairo Geniza (2nd ed.; Oxford,

1959) 194f. “The Language ofthe ‘Genesis Apocryphon’. A Preliminary Study”, Sc Hi 4 (1957) 1-35 (2nd ed. 1965): idem, EJ 111 (1971) cols. 267f.

“The Language of Targum Ongelos and the Model of Literary Diglossia in Aramaic”, JNES 37 (1978) 178. What is said here about 7g. Ongelos applies in roughly equal measure to Tg. Prophets, and so with

some of the other discussions noted in this section. Goshen-Gottstein’s is a carefully nuanced position which acknowledges inter alia that “if we tend towards the assumption of a second century C.E. Palestinian Proto-Ongelos which turned, into say, a fourth century Babylonian Ongqelos, we really assume so largely on the basis of extralinguistic considerations, much as Geiger did” (ibid.). ” The Language of the Targum of the Former Prophets and its Position within the Aramaic Dialects (Heb.) (Tel-Aviv, 1975).

Introduction

13

rebellion. The main evidence upon which this judgement is based consists in the frequent correspondence between the vocabulary of Tg. and that of the later representatives of what Tal calls “Old Aramaic”, viz. Nabataean, Palmyrene and Qumran Aramaic. Many words which occur in, and in some instances are even characteristic of, 7g. Former Prophets are in evidence at Qumran, for example: ‘hn’ (“we", 1QGenAp XIX:12), ry (“for”; 1QGenAp XIX:16, etc.), khd’ (“together”; 1QGenAp XXI:21), Awe “Towards”; 11QtgJob XXXVIII:4), and /rhgn (“in safety”; 11QtgJob XXVII:1). As Tal observes,” the pronoun ‘nhn’ is replaced by ‫למ‬‎ (and variants) in “Middle Aramaic”, while ry merits special interest because, apart from occurrences in the “official” Tgs., it is not found otherwise in Western Aramaic (in Pal. Tgs. ‘rwm is commonly used), nor is it found in Eastern Aramaic.°' This form of Aramaic, shared by 7g. Former Prophets with Nabataean, Palmyrene and Qumran Aramaic, is described by Tal as a “superdialectical language”, comparable in status with the Greek koiné, in which features of the later Aramaic dialects are already beginning to emerge. Even where there are elements in 7g. Former Prophets that lean towards “Middle Aramaic”, however, it is still Western Aramaic that provides the comparisons: shared features with Samaritan Aramaic and Christian Palestinian Aramaic are cited in support of the theory of Western origins. Conversely, the Aramaic of the Babylonian Talmud does not exert a discernible influence upon 78. Former Prophets, which is strange if this 7g. originated, as some have claimed, in Babylonia. In a short section towards the end of his volume Tal addresses the question of Tz. Latter Prophets which, as he notes, has more

midrashic expansions of MT than 7g.

Former Prophets, and correspondingly more forms which are not paralleled in Tg. Former Prophets but are at home in “Middle Aramaic”.”” He is loath to make anything of these latter so far as the matter of dating is concerned, since 78. Former Prophets has a number of words characteristic of “Middle Aramaic” and might well have more if its midrashic tendencies had been more pronounced. In the introduction to his commentary on 78. Jonah E. Levine claims that this Tg. agrees closely with Tal’s findings, containing “no significant linguistic feature that warrants attributing its composition to Babylon”? His verdict is that the Western Aramaic substratum is proof of Tg. Jonah’s Palestinian parentage: “It is no less Palestinian than the ‘Palestinian targum’, simply earlier.” Tal’s conclusions about the date and provenance of 78. Prophets are probably as optimistic as the evidence allows. As J. Ribera has pointed out, we lack information on various important questions, for example the kind of Aramaic spoken in Babylonia by those for whom the “Western” 785. Ongelos and Jonathan were supposed to be “official” texts. Ribera also questions how words in 7g. Prophets that are attested in Samaritan Aramaic or Christian Palestinian Aramaic—both of which are, as to the written evidence, representative of a period somewhat later than that envisaged for the

Notes, Introduction (Cont.) The Language 4, 17.

‫]מז ל‬, 43. 1, The Aramaic

“Tbid., 22.

Version of Jonah 21.

14

Introduction

genesis of 7g. Prophets—can comport with an overall dating in the first or second century A.D., especially when the same kind of data has been enlisted against a (relatively) early dating of the Palestinian 784. to the Pentateuch.”° This is a fair point, even though for individual words the position can change significantly with a chance find or even with the correct explanation of a previously misunderstood vocable, as at Zech 12:6 where Tg. /kwS has been greatly illuminated by the identification of the same word in the Job Targum from Qumran.” In this case a conclusion about the word’s late appearance in Aramaic might have been justified prior to the recognition of its Qumran occurrence, at least insofar as judgements of this sort are ever justified. While, therefore, words paralleled in later Palestinian texts only should, with Ribera, be regarded as not obviously complaisant with a first or second century A.D. dating of 7g. Prophets, Tal may claim justification for his letting the main lines of his evidence dictate his general conclusioné he is well aware of the possibility, on the one hand, of later elements creeping into 7g., and, on the other, of apparently late elements appearing so only because of the adventitiousness of archaeological discovery. If the case for considering 78. Prophets as in origin a Palestinian composition is strong, the assumption of some measure of redaction in Babylonia is even more soundly based in the light of this Tg.’s subsequent history. The linguistic traces of such revision doubtless exist, but the prevalent concern with the Palestinian prehistory of Tg. Prophets tends to leave them neglected and vulnerable at the same time. We may usefully, then, draw attention to a construction which E.Y. Kutscher regarded as a sure sign of Eastern (as distinct from Western) Aramaic and which is found in 78. Zech 3:3. This is the so-called g‘til ]" syntagma, common in Syriac, for example, but seldom found in the 785. or in Western Aramaic.’’ Indeed, where it very occasionally appears in Western Aramaic Kutscher is inclined to attribute its presence to contamination in transmission from Babylonian Aramaic. Of the various points which it is hoped eventually to present in an extended study of 7g. Zech 3:1-5 three are briefly mentioned in what follows.

First, we should note that the rare occurrences

in Western

Aramaic

that Kutscher tried to explain away cannot be dismissed as easily as he imagined; it is possible, moreover, to add one or two more to those considered by Kutscher. Secondly, it still remains true that the syntagma is more characteristic by far of Eastern Aramaic. Thirdly, there are independent grounds for thinking that 78. Zech 3:3 represents a modified version of the original 7g. to this verse In short, the syntagma could just possibly belong to the Palestinian infrastructure of 78. Zech 3:3, but the case for attributing it to a Babylonian redactor is specially attractive.

Notes, Introduction (Cont.) > El Targum Babildnico a los Profetas. Resumen de la tesis presentada para aspirar al grado de Doctor en Filosofia y Letras (Barcelona, 1974) 8. 56 See the commentary, ad /oc.

*'E.Y. Kutscher, “Two ‘Passive’ Constructions in Aramaic in the Light of Persian”, Proceedings of the International Conference on Semitic Studies held in Jerusalem, 19-23 July, 1965 (Jerusalem, 1969) 132-151; idem, “Aramaic” in T.A. Seboek (ed.), Current Trends in Linguistics 6 (The Hague, 1970) 361, 368, 371, 377,

387. “The haggadah in Tz. Zech 3:1-5 is discussed briefly in § 6 (“Rabbinic Citations and Parallels”).

Introduction

15

6. Rabbinic Citations and Parallels

Tg. Prophets is quoted from time to time in the Babylonian Talmud and occasionally in other rabbinic sources, sometimes in a form identical (or nearly identical) with the “received text”, and sometimes ina form that is significantly different.”’ To the former group there belong, within the Minor Prophets: Hos 4:2 (b. Qidd. 13a); Amos 7:14 (b. Ned. 38a); Obad 6 (6. BQ 3b); Nah 3:8 (Gen. Rab. 1:1); Zech 9:6 (b. Qidd. 72b); Zech

12:11 (6. Meg. 3a; b. MQ 28b). Among quotations which deviate substantially from the standard text there is Zeph 3:18 as reproduced in b. Ber. 28a: “Destruction is coming upon the enemies of the house of Israel because they delayed the times of the festivals (which were) in Jerusalem.” This quotation is attributed to R. Joseph (of Pumbeditha) who, as far as the ancient sources are concerned, had most to do with the establishing of the text of 7g. Prophets; whether it is properly regarded as more ancient than the standard text, or as just a variant of it, is not easily decided. A number of divergent readings for 78. Prophets generally, and for the Minor Prophets in particular, can be found in Sperber’s second apparatus, where he notes the Codex Reuchlinianus variants and the occasional alternative reading from his Ms c, and also among the readings from the “testimonia” (Aruch, etc.) collected at the bottom of each page.”’ To the material collated by Sperber we may add the variants which appear with the siglum for “Jerusalem Targum” in Ms Sassoon 368 (which “contains a curious collection of more than 150 apparent Targumic quotes”’), viz., for the Minor Prophets, at Hos 6:5; Jon 1:3, 7; 4:2.° Three textually significant quotations from the Even Bohan of Menachem ben Salomo may also be noted, for 78. Zech 6:3; 9:6; 14:6.°° Frequently, as is to be expected, the very particular interpretation of 78. is paralleled elsewhere in rabbinic literature, as the following list will illustrate: Hos 2:2 (6. Pes. 88a); Hos 8:4(Gen. Rab. 28:7); Amos 4:12 (b. Shab. 10a; b. Ber. 23a); Amos 9:1 (Lev. Rab. 33:2); Hab 3:9 (Exod. Rab. 44:9; Num. Rab. 13:20); Zeph 2:5 (Gen. Rab. 28:5); Zech 1:5 (b. San. 10Sa); Zech 3:3 (b. San. 93a); Zech 11:12 (6. Hull. 92a; Gen. Rab. 98:9).

Sometimes a single word may chime in with an interpretation developed more fully in the talmudic or midrashic writings. A case in point is noted at Zech 14:10 where the expression “king’s pits” takes on new significance in the light of the explanation of the verse given in Cant. Rab. 7:5. So also, if the correct nuance is given to the verb ’tqSt at Amos 4:12, MT “Prepare to meet your God” becomes in Tg., “Adorn yourself to receive the teaching of the law of your God”, which reflects the requirement that one

Notes, Introduction (Cont.) °The collection of the latter from within the vast field of Jewish literature from the rabbinic and medieval periods is the concern of a project headed by Prof. M. Goshen-Gottstein and based at Bar-Ilan University, Israel. The first volume to result from the project was published in 1983 (M. Goshen-Gottstein [ed.], Fragments of Lost Targumim. Part One [Ramat-Gan, 1983)). See § 8 (“The Manuscripts”). 666 Goshen-Gottstein, Fragments

16 (Heb.), XIV (Eng.).

” Tbid., 152f. ®8Cf, W. Bacher, “Notes on the Critique of the Text of the Targum of the Prophets”, JQR 11 (1899) 651-655; Goshen-Gottstein, Fragments

15n., X1Vn.

.

16

Introduction

engaging in spiritual exercises should be specially attired (cf. b. Shab. 10a). (This presumably accounts for the description of Saul, in a Reuchlinianus marginal reading at | Sam 10:22, as “hidden in the béth 6‫ק‬/0‎ and praying and reading the law [dressed] in fine attire.”)

At a couple of points in the Minor Prophets 7g. portrays a prophet in dispute with interlocutors, though such a situation may not be suggested by the biblical text itself. In both instances later writings help us to understand what is going on in 7g. At Zech 1:5, where the reference to “the former prophets” is a trifle puzzling, our understanding of the verse in its Targumic form is illuminated by b. San. 1058, according to which the prophet’s hearers interject a question about the “former prophets”. One rabbi even avers that it was a “victorious answer” that the people gave the prophet. Likewise, when 7g. Mal 2:15 emphasizes Abraham’s desire for “offspring from the Lord” it is helpful to discover in Rashi and Kimchi the view that the prophet was being challenged about Abraham’s relationship with Hagar. In such circumstances an inadequate answer would have undermined the prophet’s attack on those inclined to abandon “the wife of their youth” (v. 14). The Syrian father Ephraem Syrus also mentions Abraham’s taking of Hagar in his commentary on Mal 2:15, almost certainly because he had made himself aware of the Jewish interpretation of the passage. There are other instances of a tradition of

interpretation represented in 7g. and also in the Christian fathers, with Jerome prominent among the latter by virtue of his interest in Jewish Bible learning. In Zech 3 Tg. more or less abandons the theme of Joshua the high priest’s dirty clothes in favour of ahaggadah about his sons’, and finally his own, marrying of “wives unfit for priests”. The haggadah reappears in b. San. 93a and in PRE 33, and is known also, in a variant form, by Ibn Ezra. Similar interpretations are reported in the Christian writers Justin Martyr (Dialogue 116) and, as we might expect, Jerome (Commentary, ad 10(

7. Dating Even if, as is often assumed, 7g. Prophets had assumed literary form at some point, and, no matter the prehistory, it is the historical circumstances in occurred that we should expect to find most truly

an oral prehistory, it obviously what elements may survive from

which the literary crystallization reflected in the text. It is indeed possible to point to occasional features of 78. Minor Prophets which seem to be more satisfactorily explained on the basis of a pre-A.D. 70 date of origin, as when, for example, some have attempted to make out a case from the midrashic equating of “Lebanon” with “nations” in Zech 11:1, or as might be concluded for Mal 3:6, which is

more than a little redolent of the sectarian controversies in the late Second Temple

period. Such claims, however, can seldom, if ever, be demonstrated with anything approaching absolute certainty, and the same has to be said of attempts to show the

Notes, Introduction (Cont.) **See also § 5 (“Language”).

Introduction

17

dependence of the Qumran Habakkuk Commentary (1QpHab) upon an early version of 7g. Habakkuk. The pursuit of Second Temple elements in 7g. is a legitimate one, but it is important that enthusiasm for “early” features should not be allowed to distort the overall picture. There are, on the other hand, fairly clear indications of a post-A.D. 70 origin for various 7g. references, especially in relation to the two topics of the Shekinah and “the land”. As to the Shekinah, Tg. twice alters statements about God’s presence with Israel so that they speak of the future residence of the Shekinah among them (Hab 2:20; Zeph 3:15). The reason for such changes is unlikely to have been 7%. 5 commitment to the doctrine of divine transcendence; rather, the historical reality reflected in Tg. is the destruction of the temple and the loss of Shekinah in consequence. Shekinah can now

be talked of only as a hope for the future.” When we turn to the question of the land we discover that there are several references which also appear to be composed from a post-A.D. 70 perspective. At Zech 2:16(12) 7g. bypasses the undoubted sense of the Hebrew (“the Lord will inherit Judah as his portion in the holy land”) in order to permit a statement about future possession of the land of Judah (“the Lord shall make the people of the house of Judah to inherit their portion in the holy land”). Since not even the standpoint of the prophet himself requires such a perspective on the land, for Zechariah was a prophet of “the return”, the conclusion to hand is that 7g. Zech 2:16(12) reflects “a post-A.D. 70 diaspora situation”.”° In the same way, 7g. Zech 9:16 talks of the scattered of Israel being brought near to their land at a future date, the idea again being foisted on the biblical text. Tg. Mal 3:12 likewise expresses a diaspora-consciousness when MT “you will be a land of delight” becomes “you shall be dwelling in the land of my Shekinah”, as if the addressees were not in “the land of the presence” when 7g. was composed.” However, perhaps the most impressive post-A.D. 70 element in 7g. Minor Prophets is to be found at Nah 1:9 where 78. speaks of two “afflictions” that had befallen Israel, and in such a way as strongly to suggest a reference to the Babylonian and Roman destructions of Jerusalem. Whereas the biblical text assures the enemies of God that he will not need to afflict them a second time in order to execute full vengeance upon them, 7g. retains something of the thought while also working in a hopeful reference to Israel’s prospect: “relief after affliction will not be established twice for you as for the house of Israel”. From this it may reasonably be concluded that the word “affliction” had a special significance for the Targumist, and so accounts for the particular

Notes, Introduction (Cont.) Chilton (The Glory of Israel 71) argues that some Shekinah references in Tg. Isaiah (e.g. 8:18; 17:11; 26:21) come from the late pre-A.D. 70 period, and a comprehensive account of the situation in 7g. Prophets would, after sifting, include such data. Still, it is clear that even for Chilton the preponderance of references to Shekinah in Tg. Isaiah reflect a post-destruction situation (op. cit., 69, 146nn. 1, 2).

°°Commentary, ad loc. “lf Tz. Mal 3:12 does indeed express a “land-less” viewpoint the danger of assuming that the mere association of land and Shekinah points to a pre-A.D. 70 date of origin becomes apparent (pace Chilton, The Glory of Israel 71).

18

Introduction

direction in which Tz. plies. And there is external evidence to support this view.” To conclude this section: unless the short survey above is unrepresentative of 7x. Prophets as a whole, the preponderance of evidence points to the period after A.D. 70 as that when significant work of composition or editing of 78. Prophets was carried out. There is indication enough of compositional, or at the least redactional, activity after A.D. 70: how much evidence is there to suggest the same for the earlier period? 0

8. The Manuscripts Six manuscripts and three printed editions form the basis of Alexander Sperber’s edition of Tg. Latter Prophets. In the Minor Prophets, however, his Ms 1 (Ms Or 1473 of the British Library) drops out; it isincluded in the list of texts available for one page (p. 477 on Zech 1:1-10), but is cited in neither of the apparatuses on that page. The basic text is, as for the rest of the Latter Prophets, Ms Or 2211 of the British Library (Sperber’s Ms v). Because of the poor condition ofthe final leaves of this manuscript it was necessary to make use of Ms Or 1474 of the British Library (Sperber’s Ms z) for Mal 3:3-7, 16-24. These two texts exhibit a fair degree of affinity throughout; both are listed as manuscripts “with Babylonian vocalization”, and, though the scientific basis of that description has seriously been called in question, it remains the case that on those occasions when the vocalization of Ms v appears defective Ms z usually exhibits the form expected. As to the “Babylonian” character of these texts, it has been convincingly demonstrated that what they actually represent is a transposition into Babylonian-type supralinear pointing of Tiberian vowel signs.’' For the truly Babylonian tradition of vocalization we are dependent upon manuscript fragments and portions which either were unavailable to Sperber or were disregarded by him. (We have to bear in mind that, although volumes I-III of The Bible in Aramaic were published in the period 1959-62, the main work of collation appears to have been done much earlier,” and probably quite soon after Sperber’s announcement in 1926 of his intention of publishing an edition of 78. Former Prophets.”’) Ms Or 1470 of the British Library (Sperber’s Ms 5) consists of haftaroth, i.e. lectionary portions, so that it does not provide a continuous running text. It is cited for the following sections: Hos 2:1-22; 11:7-12:14; 14:2-10; Amos 2:6-3:8; Obad 1-21; Jon

Notes, Introduction (Cont.) °**We may compare Smolar and Aberbach on the occurrence of the same root (Aram, ‘qt’) in Tg. Judg 5:9 where “that trouble” (or “that affliction”) “indicates a familiar calamity of relatively recent vintage and still well-remembered

by contemporaries” and is taken to refer to the Hadrianic persecution (Studies 85).

“Cf. commentary, ad loc. Whether such compositional/ redactional activity can be accommodated within the period A.D. 70-135

(cf. the discussion in § 5 [“Language”]) is a further issue which would be more difficult to settle. "On this aspect of Sperber’s work see M.F. Martin, “The Babylonian Tradition and Targum” in R. de Langhe (ed.), Le Psautier (Louvain,

1962) 446-451.

” A. Diez Macho, reviewing Sperber’s The Bible in Aramaic 1Vb (Leiden, 1973) (in JSJ 6 [1975] 217), describes Sperber’s 7g. publications as “le fruit de la jeunesse de l’auteur”. “Zur Textgestalt des Prophetentargums”, ZAW 44 (1926) 175f.; idem, “Zur Sprache des Prophetentargums”, ZAW 45 (1927) 267-287. Cf. W.E. Barnes, “The Targum on the Later Prophets”, JTS 28 (1927) 283-285.

Introduction

19

1:1-4:11; Mic 5:6-6:8; 7:18-20; Hab 2:20-3:19; Zech 2:14-4:9: 13:9-14:21: Mal 1:1-3:4./4

More interest attaches to the two manuscripts listed separately by Sperber as having “Tiberian (or no) Vocalization” (IL, p. vi). These are Ms p. 116 (later Ms no. 7) of the Montefiore Library, Jews’ College, London (Sperber’s Ms c)’° and the better-known Codex Reuchlinianus of the Badische Landesbibliothek, Karlsruhe, dated in its colophon to the year A.D. 1105. Both texts are characterized by a higher incidence of significant variants, sometimes contracting midrashic elements within a brief span, than are found in the other Sperber texts. In this respect the unique readings of Ms 0 would repay special study scarcely less than those of Reuchlinianus. However, the latter has a further claim to our attention because of the numerous notes and variants,

amounting to between four and five hundred in the Former and Latter Prophets, which inhabit its margins. Just over forty are included in Sperber’s second apparatus to the Minor Prophets. Many of these marginalia consist ofa single-word variant, sometimes of philological and lexical interest, while a significant minority are longer and often midrashic in content. Most are accompanied by a siglum, of which there are six, and these are taken by Sperber to represent six different manuscripts “consulted by the annotator of Codex Reuchlinianus (or his Vorlage)” (III, p. x). In 1874 Wilhelm Bacher published a long study of the marginalia in which he concluded that those described as from “the Jerusalem Targum” are largely dependent upon the talmuds and later midrashim for their substance. But he also believed that elements of the preBabylonian 7g. Prophets were to be found among the other groups.” In addition to the manuscripts already mentioned, Sperber’s collation included the First and Second Rabbinic Bible(s) (Bomberg, Venice) of 1515-7 and 1524-5 respectively, and the Antwerp Polyglot Bible of 1569-73, and, in a separate apparatus, readings from the Aruch (ed. Kohut) and the works of Dunash ben Labrat, Jonah ibn

Janah, Rashi and Kimchi. While it was Sperber’s hope and intention that the provision of all this ancillary material would encourage fresh research into the history of the Tg. tradition, it is evident that the collating was not carried out with the requisite care.”® For that reason the attention paid to the Sperber apparatuses in this volume is less than it might be. Fortunately, where it is important to do so, it is sometimes possible to check readings without having to do Sperber’s work all over again. Thus in the case of Codex Reuchlinianus (Ms f) we have both the edition published by Lagarde in 1872” and the photographic reproduction of the codex published by Sperber as volume I of

The Pre-Masoretic Bible. Editions of individual books (e.g. Jonah [E. Levine],”’ Nahum [M. Adler]**) also ensure that the situation is not as bleak as might be feared. In this translation

wherever

the Targum

is different

from,

or additional

to, the

Massoretic text this is indicated by italics. Notes, Introduction (Cont.) ™4Ms 5 is included in the list of manuscripts purportedly collated on p. 477, but no readings are recorded in the apparatuses (cf. above on Ms /).

>See Sperber IVb 139f.

”*Ibid., 140f. ‫דד‬

Bacher, “Kritische Untersuchungen zum

Prophetentargum”,

ZDMG

28 (1874) 1-72.‫‏‬

75666 Gordon, “Sperber’s Edition of the Targum to the Prophets: A Critique”, JQR NS 64 (1974) 314-321. ‫ לכ‬de Lagarde, Prophetae Chaldaice (Leipzig, 1872).‫‏‬ ‘°A. Sperber, The Pre-Masoretic Bible, | (Copenhagen, aie 7666 above (n. 32). ‎‫]א‬. Adler, “A Specimen of a Commentary and Collated Text of the Targum to the Prophets”, JOR 7 (1895) 630-657.

20

Introduction

9. Select Bibliography Adler, M., “A Specimen of a Commentary Prophets”, JOR 7 (1895) 630-657.

and Collated

Text of the Targum

to the

Allen, L.C., The Books of Joel, Obadiah, Jonah and Micah (Grand Rapids, 1976). Bacher, W., “Kritische Untersuchungen zum Prophetentargum”, ZDMG 28 (1874) 1-72.

, “Notes on the Critique of the Text of the Targum ofthe Prophets”, JOR 11 (1899) 651-655. Barthélemy, D., Les Devanciers d’Aquila (SVT 10; Leiden, 1963).

Bowker, J., The Targums and Rabbinic Literature (Cambridge, Brownlee, W.H., “The Habakkuk 169-186.

1969).

Midrash and the Targum of Jonathan”, JJS 7 (1956)

,The Text of Habakkuk (Philadelphia, 1959).

in the Ancient

Commentary

from

Qumran

, The Midrash Pesher of Habakkuk (SBL Monograph Series 24; Missoula, 1979). Buxtorf, J., Lexicon Chaldaicum, 1869-74).

Talmudicum et Rabbinicum (ed. B. Fischer; Leipzig,

Cathcart, K.J., Nahum in the Light of Northwest Semitic (BiOr 26; Rome,

, “Legal Terminology in Habakkuk 2:1-4”, PJBA

1973).

10 (1986) 103-110.

Chester, A., Divine Revelation and Divine Titles in the Pentateuchal Targumim (TSAJ 14; Tubingen,

1986).

Chilton, B.D., “Isaac and the Second Night: a Consideration”, Biblica 61 (1980) 78-88.

, The Glory of Israel. The Theology and Provenience of the Isaiah Targum (JSOT Suppl. 23; Sheffield, 1983).

, A Galilean (London, 1984).

Rabbi and His Bible. Jesus’ Own

, The Isaiah Targum (The Aramaic 31016

Interpretation of Isaiah

Wilmington,

Churgin, P., Targum Jonathan to the Prophets (New Haven, Smolar-Aberbach vol.; see under Smolar, L.).

1987).

1927) (also reprinted in

Introduction

Credner, C.A., De Prophetarum Minorum Indole (Gottingen, 1827).

Versionis Syriacae Quam Peschito Dicunt

Cripps, R.S., A Critical and Exegetical Commentary on the Book of Amos London,

21

(2nd ed.;

1955S).

Dalman, G., Grammatik des jtidisch-paldstinischen Aramdisch (2nd ed.; Leipzig, 1905). , Aramdisch-Neuhebraisches Handworterbuch Midrasch (2nd ed.; Frankfurt, 1922). Diez Macho, A., Neophyti 1 )5 vols.;

zu

Targum,

Talmud

und

Madrid/ Barcelona, 1968-78).

Eitan, I., A Contribution to Biblical Lexicography (New York, 1924).

Elliger, K., Studien zum Habakuk-Kommentar vom Toten Meer (Tiibingen, 1953). Frankel, Z., Zu dem Targum der Propheten (Breslau, 1872). Gastwirth, E., The Targum of Jonathan on the Book of Hosea (Unpublished M. Litt. dissertation; University of Durham, 1965). Gelston, A., The Peshitta of the Twelve Prophets (Oxford, 1987). Ginsburg, C.D., The Later Prophets: Diligently revised according to the Massorah and the early editions with the various readings from Mss. and the ancient versions (London, 1926). Ginsburger,

M.,

Pseudo-Jonathan:

Thargum

Jonathan

ben

Usiél zum

Pentateuch

(Berlin, 1903).

Gordon, R.P., “The Targum to the Minor Prophets and the Dead Sea Texts: Textual and Exegetical Notes”, RQ 8 (1973) 425-429.

, “Sperber’s Edition of the Targum to the Prophets: A Critique”, JOR 64 (1974) 314-321. , “An Inner-Targum Corruption (Zech. i 8)”, VT 25 (1975) 216-221.

““On BH ]62 ‘Rain’”, Biblica 57 (1976) 111. “The Targumists as Eschatologists”, SVT 29 (1978) 113-130.

, “Terra Sancta and the Territorial Doctrine of the Targum to the Prophets”, in J.A. Emerton and S.C. Reif (eds.), Interpreting the Hebrew Bible. Essays in Honour of E.I.J. Rosenthal (Cambridge, 1982) 119-131.

22.

~=Introduction

, “Targum as Midrash: Contemporizing in the Targum to the Prophets”, Proceedings of the Ninth World Congress of Jewish Studies (Jerusalem, 1985). Panel Sessions: Bible Studies and Ancient Near East, ed. M. Goshen-Gottstein

(Jerusalem, 1988) 61-73. Goshen-Gottstein, 1983).

M. (ed.), Fragments

of Lost

Targumim.

Part One (Ramat-Gan,

Grelot, P., “L’exégése messianique d’ Isaie, LXIII, 1-6”, RB 70 (1963) 371-380.

, “Une 197-211. Harper,

Tosephta

targoumique

sur Zacharie,

W.R., A Critical and Exegetical Commentary Edinburgh, 1905).

II, 14-15”,

on Amos

Hayward, C.T.R., Divine Name and Presence: The Memra (Totowa,

RB

73 (1966)

and Hosea (ICC;

1981).

, “Some Notes on Scribes and Priests in the Targum of the Prophets”, JJ'S 30 (1985) 210-221. , The Targum of Jeremiah (The Aramaic Bible 12; Wilmington, 1986). Humbert, P., “Le Messie dans le Targum des Prophétes”, RTP 43 (1910) 420-447; 44 (1911) 5-46.

Hunziger,

C.-H.,

“Babylon

als Deckname

fiir Rom

und

die

Datierung

des

I.

Petrusbriefs”, in E. Reventlow (ed.), Gottes Wort und Gottes Land (G6ttingen,

1965) 69-72. Hurwitz, S. (ed.), Mahzor Vitry (Berlin, 1893).

Jansma, T., “Inquiry into the Hebrew Text and the Ancient Versions of Zechariah ix-xiv”, OS 7 (1950) 1-142. Jastrow,

M., A Dictionary of the Targumim,

the Talmud Babli and Yerushalmi,

and

the Midrashic Literature (New York, 1903). Kahle, P., The Cairo Geniza (2nd ed.; Oxford,

1959).

Kasher, R., “The Targumic Additions to the Haphtara for the Sabbath of Hannuka” (Heb.), Tarbiz 45 (1975-6) 27-45. Kennicott, B., Vetus Testamentum 1776-80).

Hebraicum, cum variis lectionibus (2 vols.; Oxford,

Introduction

Klein,

M.L., “Converse 515-537.

Translation:

A

Targumic

Technique”,

The Fragment-Targums of the Pentateuch Sources (2 vols.; AnBib 76; Rome, 1980).

Biblica

according

|3

57 (1976)

to their Extant

Komlosh,

Y., “Characteristics of the Aramaic Translation of Malachi” (Heb.), Sepher Z. Karl (ed. A. Weiser, B. Z. Luria; Jerusalem, 1960) 163-170. . The Bible in the Light of the Aramaic 1973).

in

Translations (Heb.) (Tel-Aviv,

, “The Etymological Basis of Certain Translations in Targum Jonathan to the Twelve Prophets” (Heb.), in G.B. Sarfatti et 01. (eds.), Studies in Hebrew and Semitic Languages (Ramat-Gan, 1980) 159-165.

, “On the Exegesis of Targum Jonathan to Amos” (Heb.), in M. Sokoloff (ed.), Arameans, Aramaic and the Aramaic Literary Tradition (Ramat-Gan, 1983) 7-9. Krauss,

S., Griechische und Lateinische Targum (2 vols.; Berlin, 1898-9).

Kruse-Blinkenberg, 95-119.

L., “The

Lehnworter

Pesitta (sic) of the Book

im

Talmud,

of Malachi”,

Midrasch

und

STh 20 (1966)

de Lagarde, P., Prophetae Chaldaice (Leipzig, 1872). Le Déaut, R., La Nuit Pascale (AnBib 2; Rome,

1963).

and Robert, J., Targum du Pentateuque (4 vols.; Paris, 1978-80). Levey, S.H., “The Date of Targum Jonathan to the Prophets”,VT 21 (1971) 186-196.

, The Messiah: An Aramaic Interpretation. Targum (Cincinnati,

Levine, E., The Aramaic Levy, J., Chalddisches

The Messianic Exegesis of the

1974).

Version of Jonah (2nd ed.; New York, 1978).

Worterbuch tiber die Targumim (Leipzig, 1867-8).

Neuhebrdisches und Chalddisches Worterbuch (Leipzig, 1876-89). McCarthy, C., The Tigqune Sopherim and Other Theological Corrections in the Masoretic Text of the Old Testament (OBO 36; Freiburg/Géttingen, 1981).

24

Introduction

McNamara, M., The New Testament and the Palestinian (AnBib 27/27A; Rome, 1966/78).

Targum to the Pentateuch

Mitchell, H.G., Smith, J.M.P., and Bewer, J.A., A Critical and Exegetical Commentary

on Haggai, Zechariah, Malachi and Jonah (1CC; Edinburgh, 1912). Mufioz

Leén, 1977).

del Pentateuco

D., Gloria de la Shekina en los Targumim

Otzen, B., Studien tiber Deuterosacharja (Acta Theologica 1964).

(Madrid,

Danica 6; Copenhagen,

Potin, J., La féte juive de la pentecdte (Paris, 1971). Qimron,

E., The Hebrew Atlanta, 1986).

of the Dead

Sea

Scrolls (Harvard

Semitic

Studies

29;

Rabin, C., The Zadokite Documents (2nd ed.; Oxford, 1958). Ribera, J., Biblia Babilonica: Profetas Posteriores (Targum) (Salamanca,

, “La version aramaica del Profeta Ageo”,

1977).

A F 4 (1978) 283-303.

, “La version aramaica del Profeta Nahum”, A F 6 (1980) 291-322. , “La version aramaica del Profeta Sofonias”, EB 40 (1982) 127-158.

de Rossi, J.B., Variae Lectiones Veteris Testamenti (4 vols.; Parma, 1784-8 [Supplement 1798[(. Rudolph, W., Haggai, Sacharja 1-8, Sacharja 9-14, Maleachi(KAT 111/44: Giitersloh, 1976).

Saebd,

M., Sacharja 9-14. Untersuchungen Neukirchen-Vluyn, 1969).

von

Text

und

Form

(WMANT

34:

Schafer, P., Die Vorstellung von heiligen Geist in der rabbinischen Literatur (Miinchen, 1972).

Sebok, M., Die syrische Uebersetzung der zwolf kleinen Propheten (Breslau, 1887). Smith, J.M.P., Ward, W.H., and Bewer, J.A., A Critical and Exegetical Commentary

on Micah, Zephaniah, Nahum, Habakkuk, Obadiah and Joel (ICC; Edinburgh, 1911).

Introduction

Smolar, L., and Aberbach, York, 1983).

|5

M., Studies in Targum Jonathan to the Prophets (New

Sperber, A., The Bible in Aramaic (5 vols.; Leiden, 1959-73). , “Zur Textgestalt des Prophetentargums”, ZA W 44 (1926) 175f.

, “Zur Sprache des Prophetentargums”, ZA W 45

(1927) 267-287.

Stenning, J.F., The Targum of Isaiah (Oxford, 1949). Strack, H.L., and Billerbeck, P., Kommentar zum Neuen Midrasch (6 vols.; Miinchen, 1922-61).

Testament aus Talmud und

Tal, A., The Language of the Targum of the Former Prophets and its Position within the Aramaic Dialects (Heb.) (Tel-Aviv, 1975). Talshir, D., The Nomenclature of the Fauna in the Samaritan Targum (Heb.) (Hebrew University dissertation

1981; Jerusalem,

1984).

Vermes, G., Scripture and Tradition in Judaism (2nd ed.; Leiden, 1973). Wieder, N., “The Habbakuk

Scroll and the Targum”, J/S 4 (1953) 14-18.

Wolff, H.W., Hosea (ET; Philadelphia, 1974). , Joel and Amos (ET; Philadelphia, 1977). Micha (BK XIV/4; Neukirchen-Vluyn,

1982).

Yadin, Y., The Scroll of the War of the Sons of Light Against the Sons of Darkness (ET; Oxford,

1962).

York, A.D., “The Targum in the Synagogue and in the School”, JSJ 10 (1979) 74-86. Zeitlin, S., “The Origin of the Term Edom for Rome and the Christian Church”, JOR 60 (1969) 262f.

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Hosea

GEENE BOR | 1. The word of prophecy from' the Lord that was with? Hosea, son of Beeri, in days of Uzziah, Jotham, Ahaz (and) Hezekiah, kings of the house’ of Judah, and in days of Jeroboam son of Joash, king of Israel. 2. The beginning of the word’ of Lord with Hosea: and the Lord said to Hosea, “Go (and) speak a prophecy’ against inhabitants of ae idolatrous® city,

the the the the

who continue to sin. For the inhabitants of” the land

surely go astray’ from the worship of? the Lord.” 3. So he went and prophesied concerning them that, if they repented, they would be forgiven; but if not, they would fall as the leaves of a fig-tree fall. But they continued to do wicked deeds.” 4. And the Lord said to him, “Call their name ‘scattered ones”', for in yet a little while I will avenge the blood of the idolaters, which Jehu shed in Jezreel, when he put them to death because they had worshipped Baal. Now they themselves have turned back to go astray after the calves in Bethel. Therefore I will account it as innocent blood upon the house of

Notes, Chapter 1 'On Tg. mn qdm (lit. “from before”) see the Introduction § 2. ‫ דש‬hwh ‘m for MT hyh 7 (usually rendered “came to”). Cf. Joel 1:1; Jon 1:1, 9; 3:1; Mic 1:1; Zeph 1:1;‫‏‬

Hag 1:1; Zech 1:1.‫‏‬

*Te. adds. *Tg. ptgm’dywy reflects a reading of the Hebrew text as d°bar yhwh. Cf. LXX, Syr. MT has dibber yhwh (“the Lord spoke”), which is an example of a clause dependent upon a noun in the construct (hit, cf. Gen 1:1); the construction is evidently not recognized in 7g. Aramaic. *With these words 78. begins its allegorical interpretation of the marriage of Hosea (Hos 1-3). The divine commands of MT, “Go, get yourself a wife of whoredom and children of whoredom” (1:2) and “Go love a woman beloved of a companion, an adultress” (3:1) raised serious problems for rabbinic minds. How could God give such commands, especially to a prophet? The allegorical interpretation of 7g. represents one answer. Cf. on Zech 11:4 (note 16), and see the Introduction § 1. In Sperber’s Ms c there is a long addition to

1:2 in the form of a passage known from b. Pes. 87b, where the interpretation of Hosea’s marriage is quite different from that of 78. See Smolar and Aberbach, Studies 43f. For a study of the history of the interpretation of Hosea’s marriage in Judaism and Christianity, see S. Bitter, Die Ehe des Propheten Hosea (Gottingen,

1975).

° Tg. ryt’ (lit. “erring, going astray”). The root is frequently used in reference to idolatry.

"Te. adds. “For MT “gives itself to harlotry”. On Tg. ¢‘’see note 6. ° Tg. adds. On plhn’ (“worship, service”) see the Introduction § 2. !OM{T “So he went and took Gomer the daughter of Diblaim and she conceived and bore him a son.” 78. has a homiletical interpretation that associates the proper name Diblaim of MT with Hebrew dbylh (“a cake of pressed figs”). Cf. 2. Pes. 870 and see Smolar and Aberbach, Studies 216n. 997. Repentance and forgiveness are important in Judaism and they are principles already well-established in 7g. See Smolar and Aberbach, Studies 210-221, and the notes on Hab 3:1. For MT “Call his name Jezreel.” The Hebrew place-name

means “God sows/scatters.” Tg. mbdry’ (“scattered ones”) interprets the name as a reference to God’s scattering (lit. “sowing”) of Israel in exile. See on Zech 10:9 (note 37). Note that 7g. uses the Hebrew name later in the verse.

29

30

Hosea

Jehu,”? and I will abolish kingship from’? the house of Israel. 5. At that time, I will destroy the power" of Israel’s warriors’ in the Valley of Jezreel.” 6. They continued to do wicked deeds,'*° and he said to him, “Call their name ‘Not pitied’ because of their deeds.’ For 1 will no more have pity on the house of Israel; yet if they repent, I will and I surely forgive them.”"* 7. But Iwill have pity on the people of the house 4 the by saved” be not will They God. their Lord the of ’ Memra' will save them by the bow, or the sword, or warriors,’! or horses, or horsemen. 8. And their inhabitants who

for they were not pitied because of had been deported among the nations were forgotten, their deeds; and they continued to do wicked deeds.’ 9. Then he said, “Call their name ‘Not my people’, for you are not my people; because you do not fulfil the words of my law, my Memra has not been your support. %

Notes, Chapter 1 (Cont.) "MT “For in yet a little while I will take vengeance on the house of Jehu for the blood shed in Jezreel, and I will put an end to the monarchy of the house of Israel.” 7g.’s apologetic effort is interesting here. According to 2 Kgs 9-10, Jehu acted at the command of the Lord when he destroyed the house of Ahab, so Hos 1:4 presents an interpretative problem which 7g. tries to sort out with its additions. “For MT “the kingdom of”. In 78. it is only “kingship” that will cease. 78. avoids the doomsday prediction of MT lest it should seem to have contemporary relevance. “MT “bow” means “power” by metonymy. Cf. Hab 3:9; Zech 9:10; 10:4. ' Ty. adds.

'°MT has, “And she conceived again and bore a daughter”, but, in line with its allegorical interpretation, reference to the harlot is avoided by 78.

"Te. adds. '“The meaning of MT is uncertain, but, whether it means “I will never again pardon them” or “on the contrary I will withdraw it from them”, 7g. reverses the meaning (cf. 6. Pes. 87b). This approximates to the phenomenon of “converse translation” described by Klein, Biblica 57 (1976) 515-537.

"On the significance of this term see the Introduction 8 2. *°MT “I will not save them”. According to the previous part of this verse the divine Memra will be the instrument of salvation for the people of the house of Judah. But as far as possible, 78. avoids the concept of God acting as a warrior. This explains the change from first person to third person in this part of the verse, and the removal of any suggestion that God could be the agent using the weapons of war. See Smolar and Aberbach, Studies 137-150 (esp. 148f.). *'For MT “by battle” or “by weapons of war”. “MT “After weaning ‘Not pitied’, she conceived and bore a son.” See commentary on v. 6. In vv. 3, 6, and 8, reference to the continuation of wicked deeds is repeated. “For MT “and I will not be your God”. Tz. removes the finality of the words “you are not my people”, and the words that follow, by referring to the present non-fulfilment of the law, thereby implying that repentance will alter the situation. 78. ‘wryt’ (“law, Torah”) in this verse introduces the first of many references to study and fulfilment (or non-fulfilment) of the law in 78. Hos; cf. 2:1, 3,5, 16, 1724:6) 14252456:

9; 7:16; 8:1, 12; 10:1, 12; 11:7; 13:9, 14. In MT the only references are 4:6; 8:1, 12. See the section “Torah and Good Deeds” in Smolar and Aberbach, Studies 159-164: Churgin, Targum Jonathan 122f.: Chilton, The Glory of Israel 13-18. See also the Introduction § 2.

Translation

CHAPTER

31

2

I. And the number of the people of Israel shall be many’ as the sands of the sea, which cannot be measured or counted. And from the land where they were exiled among the nations, when they transgressed the law, and it was said’ to them, “You ve not my people”, they shall return and be made great.’ It shall be said to them, “People* of the living God.” 2. The people of Judah and the people of Israel shall ns together as one, and they shall appoint themselves on head from the house of David,° and ey shall come up from the land of their exile,’ for great is the day of their assembling.” 3. Prophets! Say to your brothers, “My people, return to my law and I will have pity on your congregations.’ 4. Reprove

the congregation

of Israel and say to her that,

because she does not humble herself in my worship, my Memra will not hear her prayer, until she removes her evil deeds from before her face and the worship of her idols from among her towns.'’ 5. Else 1 will remove my Shekinah"' from her, and will take away her glory. I will make her abandoned as in former days, until she drew near to my worship.'* My anger will fall on her as it fell on the people of the generation that transgressed my law in the wilderness. ] will make the land desolate and kill her with

Notes, Chapter 2

'Tg. adds. on “And instead of being told”. BH bmqwm is taken literally by 7g. as “in the place”, i.e. in the land of exile. The punishment of exile was for transgression of the law. Cf. Hos 7:4; 10:1, and see Smolar and Aberbach, Studies 201-207; Chilton, The Glory of Israel 28-33. °Te. adds.

*For MT “Children”. *For MT “together”. ° Tz. adds. Reference to the Davidic house is not unexpected in a verse which 7g. interprets as looking to the messianic age. See Chilton, The Glory of Israel 114. ‫ שד‬adds.‫‏‬ *MT “Jezreel”. 78.% interpretation of the name contrasts sharply with that in 1:4. Cf. b. Pes. 88a where this verse is interpreted in connection with the reunion of the exiles. ‫כ‬ *For MT “Say to your brothers, ‘My people’, and to your sisters, “You are loved. Once again 7g. stresses repentance and return to the law. See the commentary on 1:3, 9 (notes 10 and 23). '°MT “Plead with your mother, plead, for she is not my wife and I am not her husband. Let her remove her harlotry from her face and her adultery from between her breasts.” 7g. reflects the view that prayer is not acceptable to God if it is not accompanied by repentance. Cf. Ps 66:18, and see Smolar and Aberbach, Studies 167, 211. Note that for 7g. “harlotry” = “evil deeds” and “adultery” = “worship of idols”. “Breasts” is conveniently replaced by “towns”. On the Shekinah concept, see the Introduction § 2, where there is also a discussion of the threat of the removal of the Shekinah. MT has “Else I will strip her naked”. '2For MT “and leave her as on the day of her birth”. 78. is careful to qualify the threat of abandonment,

by observing that Israel had turned to the worship of God in earlier times. Perhaps there is a hint at the

benefit of a return. In the previous verse worship and prayer without repentance are viewed as unacceptable, so in the present verse return to worship presumably implies repentance.

32

Hosea

dearth.'’ 6. | will not have mercy on her children, for they are children who go astray. 9 7. For fed congregation has gone astray after Jalse prophets, their teachers are ashamed.’ For she said, “I will go after the nations'® that love me, who provide ue) of fine wool and linen, oil and all my 7 food and my drink, 2 8. Therefore I al ruin’ your roads, as one HAs off with thornbushes,” and 1 will divide them off,”° as one divides off with walls, *! and she shall not find her paths. 9. Then she shall pursue peace with the nations,”’ her lovers, but not reach it; and she

shall seek help,’ but not find it. Then she will say, “I will go and return to the worship of’ my former Master,” for it was better for me when I was worshipping before him; from now on I will not worship idols.”® 10. But they do not know that it was I who blessed them with?’ grain, and wine and oil; I who lavished silver on them and gold,

with which they made idols. 11. Therefore my Memra will return to curse the grain at the time of its harvest, and the wine at the time of its pressing.’ And I will remove the

Notes, Chapter 2 (Cont.) 3M T “I will make her like a wilderness and I will render her like a barren land; I will let her die ofthirst.”

Tz. seizes on the mention of the terms for wilderness to make reference to Israel’s early history and to her sin in the wilderness, namely failure to observe the law. See Smolar and Aberbach, Studies 197. ''MT “of harlotry”. See commentary on 1:2 (note 6). ‫סז‬-5 MT “Indeed, their mother has played the harlot, she that conceived them has acted shamelessly.” Cf.‫‏‬ v. 4 where “your mother” is interpreted as “the congregation of Israel”. 7g. understands MT Awrtm (“she‫‏‬ that conceived them”) to be derived from the root yrh (“teach”; cf. mwrh “teacher”). Cf. Deut. Rab. 2:19.‫‏‬

For “false prophets” cf. 78. Mic 2:11.‫‏‬

"Te. adds. "For MT “who give me my bread and my water, my wool and my flax, my oil and my drink”. 7g. my’, “fine wool”, denotes wool from Miletus. Because of its quality it was much sought after throughout the Roman Empire. Cf. Hos 2:7, 11. For further references see Smolar and Aberbach, Studies 111n. 304; and note M. Aberbach and ₪. Grossfeld, Targum Ongelos on Genesis 49 (Missoula, 1976) 25 (on Tg. Ong. Gen 49:11); H.J. Muller, The Loom of History (New York, 1958) 112. At Ezek 28:18 BH smr shr (“white wool”) is translated by “wool from Miletus” in LXX. The “wool” and “flax” of MT Hos 2:7 become “clothes” and “linen” in LXX. 7g.’s rendering of MT Sqwyy (“my drink”) by “all my provisions” reflects a free translation

noticeable also in LXX. and Syr. See the comments by H.W. Wolff, Hosea (ET; Philadelphia, 1974) 30. b. Ket. 65a cites this verse but connects MT Sqwyy with

§wq (“desire”) and arrives at a meaning “jewellery”.

“For MT “hedge up”. " Tg. adds, but does not really soften the anthropomorphic picture of God making a fence.

For MT “and I will build a wall against her”. 7% adds. See note 19. ‫ ד‬adds. Cf. v. 7 where 78. identifies the “lovers” as “the nations”,‫‏‬ “MT “them”, i.e. “her lovers”.

“Tg. adds. According to the thinking of 72, one does not return to God directly, but to his “worship”. For MT “husband”. *°MT “then than now”. 78.% clear statement of the rejection of idol worship indicates complete repentance and a promise not to sin in the future. See Smolar and Aberbach, Studies 211. "For MT “She does not know that it was 1 who gave her”. **MT “which they used for Ba‘al” or “which they made into Ba‘al”. For widely differing interpretations of this passage cf. 4QpHos* I1:3-6; b. Ber. 32a. For MT “I will take back my grain again in its time and my wine in its season.” For the sense of MT ‎"‫ על‬see the remarks of Wolff, Hosea 31. Not unexpectedly, Tz. uses the Memra device but takes BH ‫שק‬‎ literally as “return”. According to b. Ber. 35b, to take in corn as commanded in Deut 11:4 was fulfilment of the will of God. But God takes back the corn when his will has not been fulfilled, for corn belongs to him.

Translation

33

clothing of fine wool and linen*® which I gave to her’' to cover her shame.*? 12. Now I will uncover her shame” in the sight of the nations,™ her lovers, and none shall rescue her from my hand.** 13. And I will end all her rejoicing, her feasts, new moons, and sabbaths—all her festive seasons. 14. I will lay waste the fruit of her vines and her fig-trees of which she said, “They are ₪ reward’*’ for me, which the nations,**® my lovers, gave to me”; but I will make them a forest and the wild beasts shall devour them. 15. I will punish her for the days on which she worshipped idols,” when she offered incense”” to them, when she was like a woman who has left her husband*' and decked herself with her earrings and her strings of pearls** and has gone astray”? after her lovers. So loved the congregation of Israel to worship idols; but my worship she has forsaken," says the Lord. 16. Therefore, behold I will make her subject to the law,” and I will work miracles and mighty deeds for her, as I did for her in“ the wilderness. I will speak comfort to her heart through my servants the prophets.*’ 17. 1 will appoint her leaders** from there, and the Valley of Achor for delights of the soul.” There they will follow eagerly after my Memra as in former days, and I, too, will work miracles and mighty deeds for them as in the day when they came up from the land of Egypt.

Notes, Chapter 2 (Cont.) *°MT “my wool and my flax”. For 7g. my/’, “fine wool”, see on v. 7 (note 17). ‫ "דש‬adds because it correctly grasped the sense of the infinitive with /as a relative clause. Cf. NEB, JPS,‫‏‬ and Wolff, Hosea 31.‫‏‬ MT “her nakedness”. Tz. modifies the language. “MT “private parts”. See previous note. “Ty. adds as in vv. 7, 9, 14. Cf. 4QpHos’ 11:12-14, where “nations” occurs in the pesher on Hos 2:1 1 It is noteworthy that 7g. retains the anthropomorphism of MT at this point. *° Te. adds. MT “fees” or “gift”. 78. might be understood as “my glory” or “my splendour”, but, given that BH kbwd can mean “riches, wealth, gift”, perhaps “reward” is the sense which 7g. yqr carries in this verse. wie. adds, as in wv. 7, 9, 12.

“For MT “of the Ba‘als”. *°MT has simply the verb tqtr, but Tg. renders by msq’ bwsmyn.

"‫ לד‬adds.‫‏‬ “For MT “jewels”. “Ty. adds. See on 1:2 (note 6) and cf. Smolar and Aberbach, Studies 43.

“Ty. expands considerably MT “and she forgot me”, especially by its use of plhn’ (“worship”) and the related verb p/h. See the Introduction § 2. “See on “law” in 1:9 (note 23).

4©MT “I will allure her and lead her into”. 7g. avoids the anthropomorphic language. “’ Ty. adds these words since God does not speak directly to humans. ‘SMT “I will give her her vineyards”. For prns (“leader”; “administrator”) cf. 78. Neof. and Frg.-Tg. Gen 40:12; Tg. Jer 3:15; 22:22; 23:1f., 4. See R. Le Déaut, Targum du Pentateuque (Paris, 1978) | 36.

“°The meaning of MT is uncertain, but it is usually translated “gate of hope”. JPS has “ploughland of hope”, connecting petah with pittah, “to plough”. 7g. thmwdy nps might conceivably mean “delight of the appetite”. Cf. Mic 7:3 thmway npsyh (“the desires of his heart”), which Levy ( Worterbuch 11 535) renders

“die Geliiste seiner Seele”.

.

°°For MT “She shall respond as in the days of her youth”.

34

Hosea

18. And at that time, ENE the Lord, you shall eagerly follow my worship, and nO more shall you worship idols.”' 19. | will remove the name of the idols of the nations’ from their mouth, and their names shall nevermore

be mentioned.

20. At that time, I will

make a covenant for them, that they may be at peace’ with the wild beasts, the birds of the air, and the creeping things of the ground. And I will abolish the bow, the sword, and warriors’ from the land and I will let them rest secure. 21. And I will establish you before me” for ever; I will establish you before me in truth and justice, and in lovingkindness and ‫ה‬‎ 22. I will establish you before me in faithfulness; then Da shall know to fear before’ the Lord. 23. At that time I will listen to your prayer,” ” says the Lord; I will command the heavens and they shall send down rain on? the earth. 24. And the earth will produce corn and wine and oil, and they shall supp/y them to the exiles of my people.’ 25. 1 will establish you before me’ in the land of the house of my Shekinah,°' and | will have pity on those who were not pitied because oftheir deeds.” And I will say to those to whom I said,“” “Not my people”, “Now you are my people”, and they will say, “Our God”.

Apparatus, Chapter 2 a

,

,

Onc

Mss jr; Ms v ‘yr is in error.

Notes, Chapter 2 (Cont.) *'MT “You will call me ‘My husband’, and no more will you call me ‘My Ba‘al.’” 78. naturally continues with its allegorical interpretation.

For MT “Ba‘als”. ‫ לי‬.‫ דש‬adds. The Lord establishes a covenant of peace for Israel, and the judgement passed on her inv. 14 is‫‏‬ removed. The introduction of the word “peace” by 7g. emphasizes the messianic atmosphere of the passage.‫‏‬ “For MT “war”. Cf. 1:7 for a similar translation by Ty. MT “betroth you” is avoided by Tz. twice in this verse and once in the next. 7g. does not consider the betrothal figure as appropriate to God. Note that 7g. has a 2nd pers. masc. pl. suffix, referring to Israel. MT

has a 2nd pers. fem. sg. suffix and this is found in Codex Reuchlinianus (Sperber’s Ms f). But this fem. sg. suffix also refers to Israel. See Wolff, Hosea 52. * Tg. adds. On the “fear of God” in Tg. see the Introduction § 2 and cf. also Smolar and Aberbach, Studies 156-159. Throughout MT of wy. 23f. all the verbs are forms of ‘nh (“respond”). **Ms 6 has twhh “good(ness)”. See Gordon, “On BH [6b ‘Rain’”, Biblica 57 (1976) 111, who observes that twbhin Msc may be a surrogate for “rain”. MT “and they shall respond to Jezreel”. In 1:5 “the valley of Jezreel” has a somewhat sinister connotation, but now it has a significance of blessing for the people of Israel. 78. understands Jezreel as those scattered—the exiles. See the commentary on 1:4 (note 11).

For MT “I will sow her”, " Ty. adds. See the Introduction § 2, and cf. also Gordon, “Terra Sancta” 119-131.

“MT “I will have pity on ‘Not pitied.’” Cf. 1:6. In both verses 76. adds “because of their deeds”. “Teg. adds.

Translation

CHAPTER

35

3

1. The Lord said to me again, “Go and speak a prophecy concerning the house of Israel, who are like a woman loved by her husband, but she betrays him. And just as he loves her and does not wish to send her away, so does the Lord love the people of Israel, although they turn after the idols of the nations. However, if they repent, they will be forgiven and they shall be like aman who has made a mistake and said something while intoxicated with wine.' 2. And I redeemed them by my Memra on thefifteenth day of the month of Nisan, and I gave the silver shekel as atonement for them, and I said that they should bring before me the omer of the offering from the produce of barley.’” 3. O prophet! Say to her, “Congregation of Israel, your sins have been the cause of your being exiled many days. Eagerly follow my worship, do not go astray, and do not worship idols, then 1 too will have compassion on you.”” 4. For the people of Israel shall dwell many days with no king from the house of David, and with no one to exercise authority over Israel, no one to offer an acceptable sacrifice in Jerusalem, and no cult pillar in Samaria, no ephod and no interpreters.’ 5. After that, the people of Israel will return and seek the worship* of the Lord their God, and will obey the anointed One son of°

Apparatus, Chapter 3 a

>

”

Mss; Ms v “fear”.

Notes Chapter 3 ‘For MT “Go and love a woman, who, loved by a friend, practises adultery, just as the Lord loves the people of Israel, although they turn to other gods and love cakes of raisins.” The problems of interpretation which

these verses raised for 78. have already been discussed in the notes on 1:2. The words “while intoxicated with wine” render Aramaic bhmryh (lit. “in his wine”). BH > ySy ‘nbym (“cakes of raisins”) is interpreted as “flasks of wine” in b. Pes 36b; Num. Rab. 4:20. The misdeed in 7g. is thus classified as a “sin of ignorance”. See on Hab 3:1 (note 4). On 7g.’s views on true repentance, see the Introduction §2. >MT “Then I bought her for myself for fifteen shekels of silver, for a homer of barley and a lethech of barley.” 78. interpreted “fifteen” as referring to the date of the exodus from Egypt, i.e. the fifteenth of Nisan. See Churgin, Targum Jonathan 82f., and reference there to b. Hull. 92a. Cf. Num. Rab. 13:20. >For MT “And I said to her: ‘For many days you shall live at home as mine, you shall not play the harlot or be with another

man;

and so I will be yours.’” Exile from the land of Israel is one of the forms of

punishment often mentioned in 7g., and the worship of false gods was viewed as one of the reasons for the

punishment of exile. See on 2:1 (note 2). ‘MT “without king or leader, without sacrifice or cult pillar, without ephod or teraphim”. 7g. perhaps interprets the three pairs of items as “contrasting opposites” (E. Gastwirth, The Targum of Jonathan on the Book of Hosea. Unpublished M. Litt. thesis; University of Durham, 1965). MT “teraphim” is rendered by Aramaic mhwy in Tg., which Jastrow (Dictionary 758) understands to mean “idolatrous oracles”. The reference apparently is to “soothsayers” or “seers” attached to idol worship. Cf. on Zech 10:2 (note 4). On

the “acceptable sacrifice in Jerusalem” see the Introduction § 2. 7g. sets up a contrast between acceptable worship in Jerusalem and illegitimate worship in Samaria.

.

° Tg. adds. See the Introduction § 2 and comments on 2:9 (note 24); Smolar and Aberbach, Studies 135:

‫ *ךש‬adds and makes the verse refer to the messianic era. The idea of obedience 10 the Messiah son of‫‏‬ David is apparently based on Gen 49:10, as rendered in Tz. Ong. Cf. also 78. Isa 11:10; Jer 30:9. See the‫‏‬ Introduction § 2.

36

Hosea

David their king. And they will follow eagerly the worship of’ the Lord and great will be* his goodness that will come to them’ in the end of days.

CHAPTER 4 1. Hear! the word of the Lord, O people of Israel, for there is a case before’ the Lord against the inhabitants of the land. For there are none who act honestly and none who do good deeds and none who walk in the fear of the Lord’ in the land. 2. They swear falsely,’ they lie, they slay people, and they steal; and committing adultery, they beget children by the wives of their companions; and they add transgression to transgression. 3. Therefore the land shall be laid waste,’ and everything that dwells in it shall be made desolate,* the wild beasts, and the birds of the sky; and even the fish of

the sea shall be diminished, because of their sins.’ 4. For they say, “The scribe shall not teach, and the prophet shall not admonish. ''5 So your people argue with their teachers.'' 5. And you’ shall stumble by day, and also the false prophets’ that are with you shall stumble as at night, and / will put your congregations to shame." 6. My

Notes, Chapter 3 (Cont.) ’For MT “and with trembling they will approach”. As at the beginning of the verse, “worship” has been added by 7%. “Tx. adds in order to create a situation whereby the Lord’s goodness will come to the people. MT has “to the Lord and to his goodness”.

Notes, Chapter 4 'Lit. “receive”; cf. Hayward, The Targum of Jeremiah 49n. 3. *By the use of gdm (“before”) Tz. neatly avoids the implication of MT that the Lord could “contend” or “plead” with humans. See the examples of this Targumic aversion listed by Smolar and Aberbach, Studies 144n. 102. *For MT “For there is no honesty and no goodness, and there is no knowledge of God.” Te. departs from the use of abstract nouns here. For the importance of “good deeds” see on Zech 8:4 (note 8). "Tz. adds to make explicit the meaning of MT. On the face of it, “swearing an oath” would not necessarily be a wrongful act, but the context makes the significance of MT clear. °*MT has simply the word prsw, the meaning of which is not clear, though perhaps it could be rendered “they break all bounds”. The sexual promiscuity referred to by 78. is frequently condemned in Talmud and Midrash. See Smolar and Aberbach, Studies 109. 78. is cited in b. Qidd. 13a. °For MT “there is one deed of blood after another.” With Tz. compare JPS “crime follows upon crime!”

"For MT “withers”. “For MT “fades away”. "MT “perish”. 7g. modifies the disaster somewhat, but adds an explanation for the misfortunes that have

come upon the people. See Smolar and Aberbach, Studies 206 (esp. n. 495). Cf. b. Qidd. 13a. For MT “No, none should accuse, none should admonish.” The juxtaposing of scribe and prophet is suggestive; see on Zech 7:3 (note 5). "The meaning of MT is not clear. With Wolff (Hosea 70) it should perhaps be translated as follows: “But

my lawsuit is with you, O priest.” 7z.’s interpretation differs from 70b. On the priest as teacher, see Smolar and Aberbach, Studies ₪ has 2nd pers. masc. pl. verbs and suffixes in this verse, but “For MT “prophet”. 7g. adds “false” in case the verse might general.

that found in 2. Shab. 149b and b. Qidd. 101.

in MT the forms are 2nd pers. masc. sing. be seen as an attack on the prophets in

“MT “I will destroy your mother.” “Mother” is interpreted as the “congregation” of Israel: cf. 2:4.

Translation

37

people have become stupid’ for lack of knowledge. Because you have set aside the knowledge of the fear of me,'° 1 will reject you from ministering before me.'’ And because you have forgotten the law of your God, | will also reject'® your children. 7. The more / increased their income,"’ the more they sinned before me. They have changed” their glory to dishonour. 8. The priests have committed 1 by eating’! the sin-offerings of my people, so as to add sins to their own guilt.” 9. Now just as they* made the layman like the priest to desecrate my holy sac rifices, so I will profane their glory and make what is precious contemptible, so that 1 may punish them according to their wicked ways and repay them according to their perverted deeds.”? 10. They shall eat and not be satisfied; they shall rake wives and not beget children,"

because they have forsaken the worship of the Lord and not kept it.” 11. Lechery and wine and intoxicating drink draw and lead their heart astray.”° 12. My people enquires of its wooden images, thinking its rods interpret’ for it. For the spirit of error has misled them, and they have gone astray from the worship of their God. 13. On the tops of the mountains they sacrifice, and on the hills they offer incense**—under the oak, the poplar and the terebinth, for their shade is extensive.” Therefore, your daughters

Apparatus, Chapter 4 * Ms (Codex Reuchlinianus).

Notes, Chapter 4 (Cont.) '’For MT “are destroyed”. Tg. seems to have understood the verb in MT as a form of dmh/dmm (“be silent”; Niphal “be silenced”; “be dumb”; cf. HALA T 216). '©Ty. adds. See on 2:22 (note 56). ''MT “as a priest to me”. 'SFor MT “I will also forget”. According to the thinking of 7g., because God is omniscient, he cannot

forget. The threat of “forgetting” becomes one of rejection. See the Introduction § 2. '°Ty. adds. MT has “The more they increased”; but cf. Deut. Rab. 2:19. °For MT “I will change”. 72. and Syr are cited as support for the adoption of the reading hmyrw, “they exchanged”, an alleged tigqtin sdph‘rim. However, see McCarthy (The Tiqqune Sopherim 97-101) who does not regard Hos 4:7 as an authentic tigqun, and demonstrates the soundness of MT. "MT “they feed on the sin”. 7g. interprets MT ht’t as “sin-offering”, but the priests could not be condemned for eating it, since it was their right and duty to do so according to Lev 6:19 (26), 22 (29). So Tz. attributes the crime of desecration to them. See Smolar and Aberbach, Studies 24f. For MT “and they are greedy for their iniquity”. 23MT “It shall be the same for the priest as for the people; I will punish him for his ways, 1 will repay him for his deeds.” However, the first words of the Hebrew are ambiguous and JPS renders them as follows: “the | ' people shall fare like the priests”. *4For MT “They shall play the harlot, but not increase.” Cf. 72.% similar interpretation of BH prs in v. 2. ‫אתת‬

the last word in MT does not make sense, and many modern critics read it with znwnym

(MT‫‏‬

znwt wyyn) from the beginning of v. 1[ and render the text “to practise harlotry”. 78. simply gave the / the‫‏‬ force of a negative and added “worship”.‫‏‬ MAT “... and new wine take away understanding”. 7. rwywe (“intoxicating drink”) for MT tyrws contrasts with 7g. Joel 1:10 (gwpny’[“the vines”]), Tz. Joel 2:19, 24 (hmr’[“wine”]) for the same BH word. Cf. also hmr’in Tg. Hos 2:11; 7:14; 9:2; Hag 1:11. "For MT “its piece of wood, and its rod declares to it,

8See 2:15 for syq bwsmyn (“offer incense”). For MT “pleasant”.

38

Hosea

whom you have from the daughters of the nations’. fornicate, and your daughters-inlaw from the nations, whom you have taken for your sons, *° commit adultery. 14. I will not punish your daughters” for fornicating nor your daughters-in-law for committing adultery; for they keep company with harlots, and they eat and drink? with prostitutes; and the people of* the generation which has not reflected on the law are they not abandoned?” 15. If you, O house of Israel, go astray, do not let the house of Judah become guilty; and do not enter Gilgal or go up to Bethel,” and do not swear falsely,” “As the Lord lives.” 16. For like an ox which has become fat and kicks, so has Israel rebelled because of much wealth.*° Now the Lord will /ead them like a lamb in the valley.*” 17. The house of Israel’* is addicted to idolatry; they have abandoned my worship.” 18. Their rulers have multiplied their banquets by oppression, therefore they have gone astray and turned away after lechery. Their lords have loved to be given shame.’ 19. The deeds oftheir lords are not good just as it is impossible to gather wind in the fold of agarment. Now Ishall bring upon them the enemy, and they shall have shame from their idolatrous altars.”'

Apparatus, Chapter 4 (Cont.) .

The word-division in Sperber’s edition is incorrect.

Mss

Notes, Chapter 4 (Cont.) Ty. adds.

*'MT For sacrifice “MT

is uncertain; perhaps yprdw means “they go aside”. MT “they sacrifice”. By the time of Tz., men who associated with prostitutes did not participate in with them. See Smolar and Aberbach, Studies 109f., with special reference to this verse. “And a people that is without sense will come to ruin.” On the importance of the observance of

Torah, see the Introduction § 2 and also on 1:9 (note 23).

“For MT “Beth-aven”. Cf. Amos 5:5. Te. adds, since the taking of oaths was in order (cf. Deut 10:20, “and in his name you shall swear”). Those worshipping idols at cult centres like Gilgal and Bethel might use the divine name in an oath, and it is with this in mind that 7g. expands the text. See Smolar and Aberbach, Studies 12, though this verse does not support their view that 78. is against all oaths. **MT “Israel is stubborn like a stubborn heifer”. For Tz. “has become fat and kicks”, cf. Deut 32:15. Tg. kyn (“so”) has no counterpart in MT, but kn is found before srr in the verse as it is quoted in 6175 Cf. also Syr.

"For MT “graze them like a lamb in a broad meadow”. The Hebrew text is difficult to interpret, and 7%. is not any clearer. Printed editions have the word “chosen” inserted before “lamb”, reflecting an attempt to clarify the meaning: a formerly rebellious Israel will now be taken care of. “MT “Ephraim”. 7g. frequently gives the Northern Kingdom its name “Israel”. Cf. Hos 7:8, 11; 8:9; 9:8, PIS

S16 SOAS

981922

-a14:9-e7ech Olle:

For MT “Let him be”. 40

:

.

'

MT of this verse is quite obscure and no attempt will be made here to deal with its problems. Te. obviously understood MT sr as “prince, leader” (Sr), and it quite rightly connected 4 ‫לז‬‎ with “drinking”, note apparently at banquets. Cf. MT and 78. Nah 1:10 where syrym (“thorns”) is interpreted as “princes”, For MT “The wind shall bind them up with its wings; they shall have shame from their altars.” Tz. has expanded MT considerably. For Anp, “fold of agarment”, see Mal 3:20. Tz. uses the word 'gwr’/ ‫ל‬‎ an idolatrous altar and mdbh’ for a legitimate altar. Cf. Hos 8:11; 10:1f., 8; Amos 3:14. Further examples are listed by Churgin, Targum Jonathan 113f.; Smolar and Aberbach, Studies 38-40.

Translation

39

CEEAPSFE RYS 1. Hear this, O priests, listen, O house of Israel, and give ear, O house ofthe king. Is it not your responsibility to Know judgement? But you have been a snare to your teachers, like a net spread over a high mountain.” 2. And they sacrifice to idols frequently, but I will inflict’ punishment on them all. 3. Before me the deeds of the house of Ephraim are revealed,’ and those of the house of Israel are not hidden from me; for now the people of the house of Ephraim have gone astray, the people of the house of Israel have defiled themselves. 4. Their deeds do not allow them to return to the worship of their God, for the spirit of error has led them astray,’ and they have not sought instruction from’ the Lord. 5. And the glory of Israel shall be humbled and they shall see it.’ And the people of the house of Israel and the people of the house of Ephraim shall stumble in their guilt. The people of the house of Judah too shall stumble with them. 6. They shall go with their sheep and cattle to seek instruction

from’ the Lord, but’ they shall not find it. He will remove his Shekinah"® from them. 7. They have dealt faithlessly with the Memra'' of the Lord, for they have brought up children of the daughters of the nations.'* Now I shall bring against them nations, month by month, who shall plunder the produce oftheir land.’* 8. O prophets! Raise

Apparatus, Chapter 5 * Mss.

Notes, Chapter 5 ‘For MT “Mizpah”. 7g. seems to have associated msph with swph “seer, prophet” (so Gastwirth, Thesis 76f). Tz. describes the priests as a “snare” because they have resisted the advice of the prophets.

*For MT “Tabor”. *MT of this verse is uncertain. 78. understood Shth as a form of Sht “to slaughter (for sacrifice)”. *For MT “I know Ephraim”. Here 7g. employs one of its anti-anthropomorphic devices by using the verb gly (“reveal oneself”). See the Introduction § 2. °MT “You have played the harlot, O Ephraim.” See on 1:2 (notes 6 and 8). *For MT “the spirit of lechery is in them”. Cf. 4:12, “the spirit of lechery has misled them”. 7g. renders the texts in identical fashion. Note that printed editions and Codex Reuchlinianus read bynyhwn (“among them”) in place of t‘ytnwn (“has led them astray”). "MT “and they have not known”. 7g. paraphrases in a way that avoids expressing the notion that humans | can know God. * ‎‫שד‬. understandably had trouble with MT bpnyw. However, if the verb ‘nh at the beginning of the verse is interpreted to mean “bear witness against”, the difficulty is resolved. "Te. adds. Cf. Te. at v. 4. For MT “he has withdrawn himself”. See on 2:5 (note 11) and cf. the Introduction §2. ‫ דש‬adds. Cf. v. 8 and 6:5. See the Introduction § 2.‫‏‬ '2For MT “they have begotten alien children”. As Wolff (Hosea 101) points out, in this verse BH zr does not mean “foreign”, but what is alien generally. The children owe their existence to the idolatrous cults of

foreigners. b. Yeb. 17a regards the children in this verse as “pagans”, and necessarily of “pagan” mothers, for children of Jewish mothers would be reckoned as Jewish. It was not difficult for the Targumist to see the relevance of this verse to the problems of his own times. See Smolar and Aberbach, Studies 43f. MT is uncertain but may be translated literally as follows: “Now shall the new moon devour them with See the their portions.” 78. interprets hd§ as “month”, and the use of the verb “plunder” is NC found is enemy” an to “deliverance or nations” the by Introduction § 1. The theme of “punishment 206f. 200, Studies Aberbach, and Smolar See 2:8. Mic 13:9; Hos Cf. 7g. frequently in

40

Hosea

your voices like a horn; prophesy that murderous nations will come against them because they made Saul of Gibeah king over them. Cry aloud as though you sound the trumpet; say that kings and their armies will come against them, because they did not listen to the words of Samuel, the prophet from Ramah. Announce to them the alarms of the warriors because they acted faithlessly with my Memra, and they turned backwards from my worship and did not worship before me in the Sanctuary which is in the land of the tribe of Benjamin.'" 9. The people of the house of Ephraim shall be for sins.'> But among the tribes of Israel Jhave made desolate on the day of retribution known the law.'* 10. The princes of Judah were like those who alter boundaries. On them I will pour out my wrath like water. 11. The people of the house of Ephraim are oppressed, crushed by their judgements, '’ because their judges have turned to go astray after the money of falsehood."* 12. My Memra is like a moth to the people of the house of Ephraim and like decay to the people of the house of Judah. 13. When Ephraim saw his sickness, and Judah his pain,” the people of the house of Ephraim went to Assyria, for them.’ O prophet, say they" sent envoys to the king that he might take vengeance to them,’' “He is not able to cure you, nor can he relieve you of pain.””? 14. For my Memra’ is \ike a lion to the people of the house of Ephraim and like a young lion to the Apparatus, Chapter5 (Cont.) b

Mss; Ms v “by my Memra”.

Notes, Chapter5 (Cont.) For MT “Blow the horn in Gibeah, and the trumpet in Ramah; sound the alarm in Beth-aven.” The name Gibeah occurs in two other verses in Hosea (9:9; 10:9). 78. of the latter verse in particular is worthy of

comparison, because it identifies the sin committed at Gibeah as rebellion in that they appoint a king over them, “but they were not worthy that the kingship should be established for them”. In 5:8 and 10:9f. the punishment for faithlessness and rebellion takes the form of attack by the warriors of the nations. Hos 8:1-4 is also of interest. In 8:1 7g. begins: “O prophet, cry out with your mouth as with a ram’s horn! ”—words which bear a striking similarity to 5:8. Furthermore, there is reference in 8:1-4 to attack by a foreign king and his army, as a punishment for idolatry and for appointing kings without approval from God. However, for the interpretation of 7g. of 8:1 see note | on that verse. On the reference, at the end of the verse, to not worshipping in the temple at Jerusalem, see Smolar and Aberbach, Studies 198. ‘For MT “chastisement”. '°MT “I proclaim what is sure.” According to 78. Hos 2:16, God subjects Israel to the law. For further references see Smolar and Aberbach, Studies 159f. "The meaning of MT is uncertain here, but with

Wolff (Hosea

104) perhaps it should be rendered “Justice

is crushed”. For a discussion of the difficulties of MT see W.R. Harper, Amos and Hosea (ICC; Edinburgh,

1905) 275f. 81 . ‫ו‬ / For MT “because he persists in going see also 7g. 2 Sam 14:14; Isa 5:23; 33:15. bribery of judges, though its occurrence mammon of unrighteousness” in Lk 16:9 and His Bible [London,

: : after what is worthless”. For the expression “*mammon of deceit” The Sam and Hos references especially link the expression with outside 78. Isaiah does not permit a close association of “the with 78. Isaiah specifically (pace B.D. Chilton, A Galilean Rabbi

1984] 117-123). Cf. also Tz. 1 Sam 8:3; 12:3.

‫“ ה‬his sore”. Compare 7g. with the interpretation in 2. San. 92a.‫‏‬ MT milk yrb is not clear in meaning. JPS proposes “patron king”, deriving yrb from ryb, “champion, uphold the cause of”. Tg. /awn must be rendered “for them”. Smolar and Aberbach, (Studies 200n. 459) interpret /¢pr''/hwn as meaning “to punish them”, but see 4:9 where the object ofthe punishing is expressed by mnhwn. . Tz. adds.

“MT “nor can he heal you of your sore”.

Translation

41

people of _ house of Judah; I, by my Memra, will kill and take aw ay.” 1 will raise up my might and none ‫ו‬‎ rescue. 15. 1 will remove my Shekinah.”> | will return‘ to my holy abode in heaven,” until they realize that they are guilty, and petition me. When they are in distress they will seek my fear.

CHAPTER

6

I. They will say,’ “Come let us return to the worship of the Lord: or he who struck us’ will heal us; he who brought destruction upon us will relieve us. 2. He will give us life in the days of consolations that will

come; on the day of the resurrection of

the dead” he will raise us up and we shall live before him. 3. And we shall learn and strive’ to know the fear of °the Lord. Like the light of the morning which shoots forth when it comes out, so he will bring blessings to us like strong rain,’ and like the latter rain that saturates’ the earth.” 4. In the face of true judgement’ what can I do for you,

O house of Ephraim, what can I do for you; O house ofJudah, when your goodness is like morning cloud(s), and like dew which vanishes quickly.'° 5. Because I warned them through the mission of my prophets and they did not repent, I have brought killers

Notes, Chapter 5 (Cont.) For MT “I, even I, will rend the prey and go away”. **MT has simply “I will lift up” or “I will carry’—presumably the prey. 7g. “my might” may be an attempt to soften the anthropomorphic imagery.

“MT “I will go”. See on 2:5 (note 11) and the Introduction § 2. *° Tz. adds, thereby specifying where God’s abode is. For a discussion of God’s “place”, see Smolar and Aberbach, Studies 135 (esp. n. 40). b. RH 313 cites the words "1 will go and return to my place” twice ina description of the stages of the moving by the Shekinah from Israel to heaven.

Notes, Chapter 6

"Te. adds. >For MT “he has torn (us) and”. Cf. Deut 32:39, “I have wounded and I will heal”.

*MT “he has struck us and he will bind us up”. As in 5:14, 7g. softens the anthropomorphic language here. The concept of repentance is apparent in both MT and 7g. of this verse. *For MT “after two days; on the third day”. 7g. “days of consolations” (cf. Tz. 2 Sam 23:1) refers to the future messianic age when resurrection would take place. Cf. Hos 14:8; Zech 3:7; 14:4 (Reuchlinianus). See

the Introduction § 2; Smolar and Aberbach, Studies 181-183; Churgin, Targum Jonathan 335. Note also the relevant excursus “Resurrection on the Third Day” in Wolff, Hosea 117f.; and cf. 6. San. 97a; Esth. Rab. 9:2. °MT “Let us know, let us strive”. ° Te. adds. Cf. 5:15 and see on 2:22 (note 56). "For MT “His going forth is as sure as the dawn, and he will come to us like the rain.” 7g. softens the anthropomorphic language. According to Cant. Rab. 8:6, 3, the prophets are supposed to have told Israel that it had requested the wrong thing in asking for rain which brought all sorts of troubles. Therefore Hos 14:6 was a correction of this request to “I will be as dew unto Israel”. 2. Ta‘an. 4a says the same thing: “The Holy One, blessed be He, said to her [Israel]: My daughter, you ask for something which at times is desirable and at other times is not desirable, but I will be unto you something which is desirable at all times, as it is said, ‘I will be as dew unto Israel.’”

“With Jz. and Syr, read yarweh for MT yoreh (“early.rain”). Ty. adds. On the concept and nature of divine justice, cf. Zeph 3:5, 8; Hab 1:4, 12; Mal 2:17. See Smolar and Aberbach, Studies 143f.

For MT “which goes away early”. Cf. 13:3.

42

Hosea

against them, for they transgressed the Memra of my will.|'! And my’? judgement shall go forth as the light. 6. For those who do acts of kindness are more desirable before me than he that sacrifices, and those who carry out the law of the Lord more than those that offer up burnt offerings.'’ 7. But they, like the former generations, '* have transgressed my covenant. In the good land which I gave them to carry out my will,'° there they have been false to my Memra. 5 8 Gilead is a city of oppressors. '’ They shed innocent blood with cunning.'* 9. “They and their priests unite in the same path, killing people with one accord. For they have carried out the counsel of sinners." 10. In the

house of Israel I have seen a horrible thing: they have changed the covenant which was

made with them that they should not worship idols. They have gone astray again after

the calves in Bethel.”° There the house of Ephraim have gone astray,’ the house of Israel have been defiled. 11. The people of the house of Judah also have begun to increase their guilt, and also to them will come an end’ when I bring back the exiles of my people.” Apparatus, Chapter 6 “ Printed editions and Codex Reuchlinianus begin the verse with “And

as a man

awaits for his troops.” Cf. MT.

Notes, Chapter 6 (Cont.) ''MT “That is why I have hewn them in pieces by the prophets, 1 have slain them by the words of my mouth.” In this verse BH hsb has a sense equivalent to “kill”, and it bears this meaning in Isa 51:9. Support for this comes from Ugaritic mhsi/hsb in KTU 1.3.11.5f., 29f. Note the parallelism with Arg in this verse. See J. Day, God’s Conflict with the Dragon and the Sea (Cambridge,

1985) 91n. 12. Tg. avoids the idea of

God “killing”, by placing that activity in the hands of agents sent by the Lord. 7g. Prophets has frequent references to the nation’s refusal to take notice of the message of the prophets and repent. Cf. Isa 28:10; 65:12; 66:4; Jer 8:18; Ezek 21:18, which are listed by Smolar and Aberbach,

Srucies 199.

"Cf. LXX, Syr. Perhaps the consonants of MT mSptyk ‘wr should be redivided to read mspty k'wr. Compare the use of 7g. nyhwr with that in 6:3 and Zeph 3:5. "For MT “for I desire kindness and not sacrifice; and the knowledge of God rather than burnt offerings”. JPS renders MT dt by “obedience”, which is close to 7g.’s interpretation. The apparent outright rejection of sacrifice is neatly avoided by 78.

"The meaning of MT 4 ‘dm in uncertain. Cf. NEB “At Admah”, JPS “to a man”, NAB “in their land”. Tz, adds. In Gen. Rab. 19:9 the comparison is between man’s transgression in the garden of Eden and Israel’s subsequent failures in the “good land”.

CH 537,85 6:5. For MT “evildoers”. '“For MT “tracked with blood”. However, the grammar of the Hebrew is uncertain, and perhaps one should translate “their footprints are bloody”. See BHS and Wolff, Hosea 106. 78. translates quite differently, but seems to have connected ‘gbh with ‘gh “deceive” (cf. Gen 27:36) and ‘gbh “guile” (2 Kgs 10:19). Contrast 6. Makk. 108: “What is meant by ‘aqubbah? Said R. Eleazar: It suggests that they tracked down victims to slay them.” "MT “Like robbers lying in wait for a man, a band of priests murder on the road to Shechem, indeed they act shamefully.” 7g. interprets kmh from $km, “shoulder”. The attitude of the Targumist to the priests in this verse is worthy of observation, for he has no hesitation in making them participants in the criminal activity. Contrast Gen. Rab. 80:2. Tg. adds. Cf. Bethel and its calf cult in aes Os a8. *'For MT “There Ephraim played the harlot”. *MT “For you also a harvest is appointed”. In the previous verse 7z. mentions Ephraim’s sin; however, in this verse 78. observes that Judah has sinned, but does not identify the transgression. “For MT “when I restore my people's fortunes”. Cf. Joel 4:1; Amos 9:14. In the light of Aramaic Sefire II] 24, ASbw Sybt, “have brought about the return”, J.A. Fitzmyer derives BH ¥bwt from ‫ושל‬‎ (“return”) and not from §bA (“capture”). See his The Aramaic Inscriptions of Sefire (BiOr 19; Rome,

Wolff, Hosea 123; R. Borger, “Zu ‫ושל‬‎ Sbw|yt”,

ZAW

66 (1954) 315f.

1967) 119f.: cf. also

Translation

CHAPTER

43

7

1. When the guilt of Israel is sought out,' the iniquity of Ephraim will be revealed and the wickedness of Samaria. For they have acted treacherously, they steal in the houses by night, and raid in the wilderness by day.’ 2. And they do not consider’ in their hearts har all their wickedness is revealed before me.’ Now their wicked deeds, which were revealed“ before me, will encompass them. 3. With their id/eness® they make the king rejoice, and princes with their lies. 4. They all desire to commit adultery with the wives of their companions.’ They burn like an oven heated by the baker. Therefore they shall go into exile quickly from their cities; just as they have hastened to fulfil (their) evil designs, and because they did not remember the miracles and mighty deeds which were done for them on the day when they were brought up out of Egypt, from the time the dough was kneaded before it was leavened.’ 5. The day they appointed their king over them, the prince began to drink wine with him. He drew to his side a troop of deceivers.*'° 6. For they have drawn near to the counsel of sinners, and have not delayed. Their heart burns"' like an oven while they lie in wait. The whole night is their anger prolonged, until'* the morning it burns like a blazing fire. 7. They are all heated like an oven, and with their lying tongues they pronounce their judges guilty.'> All their kings have been killed. None of them prays before me.'* 8. The house

Apparatus, Chapter 7 a

Ms

Notes, Chapter 7 'For MT “When 1 heal Israel”. 78. avoids the anthropomorphic image of God carrying out the activity of healing. >MT “The thief breaks in, the robber raids outside.” *The meaning is the same in MT and 72., but note that MT has b/ymrvw, lit. “they do not say”. *For MT “I remember”.

See on 5:3 (note 4).

‫“ אד‬they were before me”. See previous note.‫‏‬ *For MT “wickedness”. "Te. adds. See on 4:2 (note 5).

"Te. adds. *For MT “he ceases stoking, from the kneading of the dough to its leavening”. ySbt m‘yr was obviously interpreted as if it meant “they shall cease from the city”. 78. is a homiletical expansion ofthe few words of the biblical text, and the reference to the exodus from Egypt recalls 7g. at 3:2. For the punishment ofexile, see on 2:1 (note 2). OMT of this verse

is very difficult (cf. the commentaries).

Consonantal

hhlw was

derived

by the

Massoretes from Alh (“be sick”): “they make sick”. But 7g., LXX, Syr, and Vg derived from hill(“begin”). Yet another interpretation is found in j. AZ 1:1 where MT Ahlw Srym is interpreted as “the princes killed”. 78. seems to have grasped the correct significance of mk ydw. Cf. Ugaritic mtk yd. ''Cf, LXX, Syr. MT grbw makes no sense in the context. MIT Opéhem (“their baker”). 72. and Syr clearly read appehem (“their anger”). For MT “they devour their judges”. MT “calls to”. Cf. v. 10. Tz. identifies the failure to pray as one of Israel’s sins. See Smolar and

Aberbach, Studies 197f.

44

Hosea

of Israel'> is intermingled with the nations. The house of Israel’ is intermingled with the nations. The house of Israel’> is like a cake which is eaten before it has been turned.”'® 9. The nations have plundered their wealth,'’ but they are unaware. Weakness'® has also overtaken”? them, but they do not understand it. 10. And the glory of Israel shall be humbled in their sight,’'| because they did not return to the worship of the Lord their God, and they did not pray before him” in all this. 11. The house of Israel’ were like a senseless’’ dove whose young were taken away” and she had no sense. They approached Egypt; they went into exile to Assyria.” 12. In the place where’' they go, 1 will spread my net over them; I will make them migrate’ like the birds of the sky. / will inflict chastisements on them because they listened to their far from fear of me. 1 counsel.” 13. Woe to them, for they have removed themselves against my Memra. rebelled’* have they because them’' against plunderers bring will

For J was a saviour to them,*’ but they speak lies before me. 14. And they do not pray

Apparatus, Chapter 7 (Cont.) b

Mss

Notes, Chapter 7 (Cont.) ‫סז‬-5 MT “Ephraim”.‫‏‬ '°MT “that remains unturned”. "For MT “Strangers have consumed his strength”.

'SMT “grey hairs”. JPS suggests “mould” (Akkadian S7bu). "This may be the sense of MT zrq, but Wolff (Hosea 107) accepts the suggestion ofJ.Blau, VT 5 (1955) 341, that it is related to colloquial Arabic zrq (“secretly steal upon”). For MT “he is unaware”. “IMT “witnesses against him”. See on 5:5 (note 8). However, note JPS “has been humbled before his very eyes”. ~For MT “they have not sought him”. See on v. 7 (note 14).

MT “Ephraim”. Cf. v. 8. “This seems to be the meaning of Tg. Sryht’. See Jastrow (Dictionary 1631) who derives it from srh (“become senseless; be stupid”). However, consideration might be given to Syr Sryh (“immoderate, unrestrained, lascivious”) (Payne Smith, Syriac Dictionary 598). Codex Reuchlinianus has ¥Ayrt’, the Peal

passive participle of Shr (“declare free”), apparently meaning “sent abroad”. Such an interpretation fits in with the rest of the verse, which refersto the exile. 57 adds.

**For MT “they call to Egypt, they go to Assyria”. 7g.’s interpretation is that the exile to Assyria was due to Israel’s alliance with Egypt. See Smolar and Aberbach, Srudies 203 (esp. n. 480). On the basis of Tz. tqrbw and Syr tw, a Hebrew Vorlage qrbw has been conjectured for MT qr'w, but Gelston ) 0 188) | deals with this suggestion by Seb6k in some detail. "MT has “when” or “as soon as”, **MT “I will bring them down”, 29 2 . For MT “I will chastise them according to the report of their assembly”, but this is uncertain: see the OOS Note in 7g. of v. 6 the accusation that “they have drawn near to the counsel of sinners”. = MT “they have strayed from me”. Cf. MT and 7g. Nah 3:7. | "For MT “destruction to them”. For 78. “plunderers”, cf. 7:9; 8:8. Gelston (Peshitta 185) makes an WABI comparison of Tz. and Syr which suggests a striking agreement between them. the verb used in MT is ps‘w; Tg. has mrdw (cf. 8:1). Cf. on Amos 5:12 (note 20). “MT “Though I wished to redeem them”.

Translation

45

before™ me in their hearts, therefore they wail on their beds. Because of the abundance of* grain and wine which they gathered,** they have rebelled against my Memra. 15. But just as I bring punishment (on them), and seize’’ their arms, so they continue to plot wickedness before me. 16. They rebelled again against the law, but not because 1 did evil to them;** they are like a deceitful” bow. Their princes shall be killed by the sword Deeatse of the cunning deceit’’ of their tongues. Such were their actions since they were’' in the land of Egypt.

CHAPTER

8

1. Oprophet! Cry out with your mouth as with a ram’s horn. Say: “Behold, like a swooping 6 a king will come up with his armies and encamp against the 7 of the Lord,’ because they have transgressed against my covenant and rebelled’ against my law. 2. Whenever I bring trouble upon them they pray before me and say, ‘Now we know that we have no god besides you; deliver us, for we are your people Israel.” 3. The house of \srael have strayed from my worship which had been the cause of my bestowing goodness on them.* From now on the enemy shall pursue them. 4. They

Notes, Chapter 7 (Cont.) “For MT “they have not cried out to”. See on v. 7 (note 14) and cf. v. 10. 57 adds. *°MT ytgwrrw is very difficult. Some Hebrew Mss have yigddw (cf. LXX), and this reading is adopted by Harper, Amos and Hosea (1CC) 300, 305f.; Wolff, Hosea 108 (“they gash themselves”). So also NEB, NAB.

JPS derives MT from Aramaic gwr (“commit adultery”). 7g. knSyn translates as if from gr (“collect”); cf. MT and 78. Hab 1:15 where 7g. knyS translates MT ygrhw. "For MT “Though I trained and strengthened”. 7g.’s interpretation of ysrty, deriving it from ysr (“punish”), inevitably affects its choice of meaning for hzqty.

“MT ys wbw I’ ‘I seems to be corrupt. See the commentaries. The meaning of Zz. is certain, but MT rmyh may mean “slack”. See KB 894; G.R. Driver, “Problems of the Hebrew Text and Language”, in H. Junker and J. Botterweck (eds.), Altrestamentliche Studien. Friedrich Noétscher Festschrift (Bonn, 1950) 53f.

MT

“insolence”, though JPS suggests “stammering”, on the basis of Arabic zaghum, zughmum,

“a

stammerer”.

*'For MT “Such shall be their jabbering”.

Notes, Chapter 8 'For MT “Put a ram’s horn to your mouth, like an eagle over the house of the Lord.” With 7g. “I, a swooping eagle”, compare 7g. Hab 1:8. 7g.’s description of the attacking king with his armies as an “eagle” may be a reference to the Roman eagle and therefore to the Roman armies. 7MT ps‘w; Te. mrdw (cf. 7:13). is uttered which prayer the expands 7g. you.’” know Israel we God, my ‘O me, to out cry “They >For MT in the face of trouble. ‘MT “Israel rejects what is good.” Cf. 7g. at 3:5 iets the people of Israel will return to the worship of God and “goodness” will come to them.

46

Hosea

have made kings but not through my Memra. They have made princes but not according to my will” Of their silver and gold which they brought up for themselves from Egypt they have made themselves idols, that they’ may be destroyed. 5. They went astray after the calfofSamaria.” My anger is vehement’ against them. How long will they be unable to be pure? 6. For from Israel was it exacted:*"° a craftsman made it, an idol for which there is no use.'' For the calf of Samaria shall be reduced to bits of boards.’ 7. The house of Israel is like one who sows the wind and reaps the whirlwind.'? He has no standing grain, he produces no growth." What ifthey acquire property? The nations shall plunder ‫ו‬‎ 8. Israel is plundered.'° They have now become among the nations like a vessel for which there is no ₪56. 9. For they were exiled'* to Assyria because they went after their own desire’’ like a rebellious” wild ass. The house of Israel has been delivered into the hands of the nations whom they have loved.”' 10. If, however, the house ofIsrael will set the fear of me in their hearts, then I shall bring their exiles near from among the nations. Even if they become wise only a

Apparatus, Chapter 8 a

Mss

Notes, Chapter 8 (Cont.) °MT “and I did not know” was unacceptable to the Targumist who could not conceive of any limitation upon God’s knowledge. ° Te. adds; cf. 2:10. Tg.’s interpretation, which associates the-silver and gold with Egypt, is similar to that in Gen. Rab, 28:7. "Cf. LXX, Syr, Vg. MT “that he may be destroyed” is stoutly defended in Gen. Rab. 28:7. “MT “He has rejected your calf, O Samaria”, but this makes God the subject of the verb, which is highly unlikely in a passage which 15 a divine speech. Perhaps with LXX, Aq, Theod the verb should be read as an imperative (z'nah ). See Wolff, Hosea 132; NAB. Tz. translates znh by f‘w in v. 3 also. *For MT “burns”, Tz. adds in its rendering of the difficult MT ky mysr7, which probably means, “But they are from Israel”. Cf. Wolff, Hosea 132.

''For MT “It is not a god.” The Aramaic phrase occurs again in v. 8. Cf. Tz. Hab 2:18: Tz. Ong. Deut SPRITE "Te. nsry lwhyn for MT Sbbym (“splinters”) which occurs only once in the Old Testament. The Hebrew word is apparently the source of the later Hebrew 372260 (“hew, cut”). See Dalman, Handworterbuch 412: Jastrow, Dictionary 1510. The alleged Arabic cognate sabha (“cut”) found in BDB 985: KB 939 should be discarded. "For MT “They sow the wind and they reap the whirlwind.” The Targumist changed the metaphor to a simile. MT “The standing grain has no ears, it yields no flour.” Tz. nwh (“growth”) is for BH smh, but ‫מוג‬‎ not translated. “Were it to yield, strangers would devour it.’ On 78.8 use of the verb “plunder”, see the § 1, and for “plunder by the nations”, see on Nah 1:9 (note 27) and Nah 1:10 (note 32). previous verse, the Targumist uses 222 to render MT b/‘ (“swallow, devour”). on v. 6 (note 11) and cf. LXX achréston. MT could be rendered “unwanted”. MT “they have gone up to.” adds, giving a reason for the exile to Assyria. MT “lonely”.

(“flour”) was "For MT Introduction '*As in the 7666

"For "Te. For ‫“ "שוד‬Ephraim has bargained for lovers.”‫‏‬

Translation

|7

little, Ishall remove the tyranny of kings and“ rulers from them.” 11. For the people of the house of Ephraim have multiplied heathen altars” for sinning. Their idolatrous altars have been a snare™’ to them. 12. 1 have written for them the many things of my law,” but they are reckoned like the nations.”> 13. They sacrifice what they exact by force; they sacrifice flesh and eat,”° and they find no favour before the Lord.”' Now he will punish their sins, and call them to account for their iniquities;* they shall return to Egypt. 14. Israel has abandoned” the worship of his maker and built temples for idols, and the people of the house of Judah have multiplied fortified cities. So I shall set fire to their cities, and it will destroy’ their fortresses.”

6 TERS 1. Do not rejoice, O house of Israel; do not exult' according to” the customs Of the nations; for you have gone astray’ from the worship of your God. You have loved

Notes, Chapter 8 (Cont.) **MT is incomprehensible in parts of this verse, but it might be translated as follows: “Even though they bargain among the nations, I will now gather them up. And they shall begin to diminish in number from the burden of king and princes.” 78. should be compared with b. BB 8a, where, after the citation of this verse, it

says, “This verse, Ulla has told us, is written partly in Aramaic and is to be expounded thus: If they all study, I will gather them even now, and if only a few of them study, they (those few) shall be free from the burden of king and princes.” In this talmudic passage MT y/nw is interpreted as if it were derived from Aramaic tny (“study”). as. ‘vewryn. See on 4:19 (note 41).

“MT “for sinning”. Earlier in the verse BH /ht’is translated by 7g. mht’, but here it is rendered /tq/’(“as a snare”).

**For MT “something alien” (Wolff, JPS) or “a stranger’s”. This verse is discussed in 2. Gift. 60b for its significance in the dispute about written and oral law. Cf. Num. Rab. 14:10. °°MT of the first part of this verse is unintelligible and the commentaries should be consulted for a discussion of the problems. "7For MT “the Lord does not accept them”. 2*M{T “Now he will remember their iniquity, and punish their sins.” Cf. 9:2. “For MT “has forgotten”. For MT “consume”. This last part of the verse is the same as the refrain in Amos

1:4, 7, 10, 12, 14; 2:2, 5.

Notes, Chapter 9 'Cf, LXX, Syr, Vg. Accordingly, one should read ‘a/ tage/ for MT e/ gil to parallel al tismah (“do not rejoice”) at the beginning of the verse. In 7g. these verbs are plural because of the addition of dhyt (“O house of”). \ >MT % must be translated by “like”. eT adds. The word used, nmwsy (sing. nyms), is a Greek loan-word (nomos “law, custom

rabbinic injunction against singing at wakes, cf. b. Gift. 7a. 4The verb used in MT is zh (“be unfaithful”) as in 4:12.

). For the

48

Hosea

to worship idols’ on every ‫ו‬‎ -floor of corn. 2. They shall not be nourished by threshing-floors and winepresses, * and wine shall not supply their need.’ 3. They shall not remain in the land of the Shekinah of the Lord, but the house of Ephraim shall return to Egypt. They shall be exiled to’ Assyria, they shall eat unclean food. 4. They shall not pour out (patrons of’ wine before the Lord, and their offerings shall not be accepted with favour.'° Their sacrifices shall be as abominable bread to them;"’ all who eat it will become unclean; 7 their offerings for themselves’ shall not atone for them

in the Sanctuary of the Lord.'’ 5. What will you do on feast days, on ‫ו‬‎ days of the Lord? 6. For behold they shal/ go into exile on account of plunderers.” They shall be gathered te Egypt, they shall be brought near to Memphis.» * In their houses of precious silver'® nettles shall lodge,'’ thorny shrubs" - their 6051/65. 7. The days of punishment have come, the days of retribution for sins’? have come. The people of the house of Israel shall know that prophets of truth were prophesying to them, but false prophets were making them stupid; because they increased your guilt and made your

Notes, Chapter 9 (Cont.) *For MT “a harlot’s fee”. °MT “threshing-floor and winepress shall not nourish them”. BH yr‘m should be derived from r‘h I (“pasture”) rather than from r‘h II (“befriend”) (so Wolff, Hosea 149). Cf. Vg pascet. "For MT “shall not fail her”. LXX, Theod, Syr, Vg, like 78. presuppose bm for MT bh. Te. spq (“supply”) is used of supplying Israel’s needs in 13:5. *Tz. adds. MT has “In Assyria... ." ” Te. adds. For MT “their sacrifices shall not be pleasing to him”. See MT and 78. Mal 3:4 for BH ‘rb (“be pleasing”) translated by Aramaic yrqbl. ''MT “It shall be like mourners’ bread for them.” BH ‘wnynr is the plural of the rare word **nh or **wny (“mourning”) (HA LAT 22). Tg. may have connected the word with BH wn (“wickedness”), which is used of idolatry in 12:12. Ugaritic wn (“mourning”) occurs in KTU 1.5.V1.15, though Gibson (CML 143) thinks that it means both “evil” and “sorrow” and makes it cognate with BH

‘wn (“wickedness”).

"For MT “Indeed their bread is for their gullets.” Cf. at 4:8 for BH nps (“gullet, appetite”); Wolff, Hosea 150. “MT “It shall not come into the house of the Lord.” ‘For MT “they have gone from destruction”. 7g. translates BH §d (“destruction”) by one of its favourite roots. "MT “Egypt shall gather them in, Memphis shall bury them.” Sperber’s Ms v and some other Mss read viqrbwn (“they shall be brought near”), which is followed here. Printed Rabbinic Bibles and Codex Reuchlinianus have the reading yrqbrwn (“they shall be buried”) which is probably an accommodation to MT. But the parallelism and the preposition /° favour Ms v ytgrbwn. '"For MT “Precious is their silver”, Tz. adds “In their houses”.

'’For MT “shall inherit them”. “Tz. htwlyn means “cats”, which is a strange translation of MT Awh (“thorny shrubs”). Jastrow (Dictionary 512) suggests emendation to hrwiyn, which he renders “thorns”, though BH Arw/ is usually interpreted as “weeds”. Support for the emendation is found perhaps in Prov 24:31 where BH qmsnym (“nettles”), the same word as that used in this verse, is paralleled by BH /r/ym (“weeds”). "For MT “tents”. ₪ adds, always ready to give reasons for punishment. *'For MT “The prophet is a fool, the man of the spirit is mad!” The Targumist took pains to avoid giving any impression of an attack on prophets in general, distinguishing between “the prophets of truth” (nbyy qg51’) to whom Israel refused to listen and “the false prophets” (nbyy Sqr’) by whom they were led astray. See on 4:5 (note 13).

Translation

sin worse.”

49

8. The house of Israel seeks to maintain the worship of idols.’ * As for their

prophets,” snares are stretched® on all their paths. They poultiply traps’® in the Sanc fea of their God. 9. They have multiplied corruption®' as in the days of Gibeah.”** Now he will punish their sins, and call them to account for their iniquities.’ 10. -- a vine planted by a spring of water, so in the wilderness my ‫ו‬‎ found Israel.*’ Like the first fruits on the fig tree, at the beginning of its growth,’' | loved” your fathers. "‫טז‬‎ they attached themselves to Ba‘al Peor and went astray after” shamefulness and became detestable like the things they .66‫ע‬10‎7 11. Like a bird which has been chased away from its nest and wanders off, so is the house of Israel’s glory exiled. They shall not multiply children or rejoice in the fruit of their womb, because they withheld their feet from appearing in my Sanctuary.*° 12. Even if they rear their children, 1 will bereave them, so that they do not become*’ men. Woe to them indeed when I remove my Shekinah** from them. 13. When the congregation of Israel fulfils the law it is like Tyre in her prosperity and ease.’ But the people of the house of

Apparatus, Chapter 9 a

Mss

Notes, Chapter 9 (Cont.) *>MT For **MT >For **For "MT Shiw.

is unclear but seems to mean, “Because your guilt is great, great too is your hostility.” MT “Ephraim watches for my God.” has ‫לע‬‎ |which might be translated “As for the prophet”. MT “a snare is”. “Stretched” is added by 7g. MT “hostility”. 78. apparently associates mStm’ with Stm (“lie in wait for”). “They are deeply corrupt”, which is a combination of the relative verb A‘myqw and the main verb

*See on 5:8 (note 14). It is curious that the Targumist has not expanded on the reference to Gibeah here.

*°For MT “He will remember their iniquity, he will punish their sins.” Cf. 8:13. Note that in the present verse 72. has added k‘n (“now”) and has used the conjunction before “call them to account” as in MT and Tg. at 8:13. They are not in MT ofthis verse. ‫א‬‎ ‫“( מ‬now”) is omitted by printed Rabbinic Bibles and Codex Reuchlinianus. *°MT “I found Israel like grapes in the wilderness.” ‫ דש יי‬₪ ‫ לע‬m’bbh may well be the right interpretation of MT br’Syth, perhaps to be rendered “in its first‫‏‬ season”. Commentators (e.g. Harper, Wolff) regard it as a gloss. Syr omits it.‫‏‬ For MT “I saw”. 'For MT “But when they came”. 78. *hbrw is the verb used in 7g. Neof. and Tz. Ong. of Num 25:3, part of the passage dealing with the notorious worship at Ba‘al Peor. Cf. Hayward, The Targum of Jeremiah 53n. 35. “For MT “consecrated themselves to”.

On MT koh “bam see BDB 13 (sub * Ghab).

For

|

MT “Ephraim’s glory shall fly away like a bird; no birth, no fruitful womb, and no conception!”

“Appearance” in the temple may refer to the prescribed pilgrimages to Jerusalem on the three festivals of Passover, Pentecost and Tabernacles. Cf. Exod 23:17; Deut 16:16; b. Hag. 2af. ‫ דש‬adds. The mn in MT m‘dm seems to be privative: “I will bereave them of men” (JPS) or “I will make‫‏‬ them childless, without posterity” (NEB).‫‏‬ .‫‏‬ ‫“ שוד‬I turn away”, reading bry, derived from Swr II (“depart”) (KB 957), for bsry. MT “Ephraim, as I saw Tyre, is planted in a pleasant place.” However, the Hebrew text is full of difficulties and the reader is referred to the commentaries. Smolar and Aberbach (Studies 178) in their discussion of the rewards for fulfilment of the law note this verse and also Ezek 19:10; Hos 10:1. See the

Introduction § 2.

50

Hosea

Ephraim have sinned by killing tay sons for the worship of idols.*° 14. Give them, O Lord, retribution for their deeds." ' Give them a womb that miscarries and dry breasts. 15. All their evil is revealed before me” in Gilgal, for there 1 abhorred them. LGN of the wickedness oftheir deeds, I will drive them out of my Sanctuary. | will pity’? them no more, for all their princes are disloyal. 16. The house of Israel is like a ice whose root is diseased below, its branches are withered above; it produces no growth. ‫עמ‬‎ if they rear* > Children, I will slay the choice ones of their womb. 17. My God shall repudiate them because they have not listened to his Memra, and they shall be

scattered’ among the nations.

CHAPTER

10

1. Israel is a ravaged’ vine, although it was a choice vine when itfulfilled the law;? the fruits of their deeds have caused them to be exiled.’ When I increased their harvests they increased the worship at their heathen altars;’ when I brought goodness ag,their land, they improved their cult pillars.” 2. Their heart is separated from® the law,’ now

Apparatus, Chapter 10 a

Mss.

Notes, Chapter 9 (Cont.) *’For MT “Ephraim must bring out his sons to the slayer.” 7g.’s interpretation is quite different from the likely meaning of MT. It accuses Israel of having slaughtered their children for sacrifice in idolatrous cults. MT, on the other hand, highlights the mortal danger that the young are placed in because of Ephraim’s misguided politics.

“'For MT “What will you give them?” Ty. adds.

“For MT “love”. “MT “Ephraim is stricken, their root is withered; they shall produce no fruit.” The sequence in 7g. Swrsyh mir’... nwpyh mi‘yl’ (“its root below ... its branches above”) recalls Isa 37:31; Job 18:16; cf. Phoenician Eshmun‘azar Inscription (KA/ 14:11-12). The reverse sequence occurs in Amos 2:9. “For MT “they bear”. **For MT “wanderers”.

Notes, Chapter 10 'MT bqq is usually rendered “luxuriant” (e.g. RSV, NAB, Wolff, Hosea 170) with support from LXX euklematousa and Vg frondosa. However, an examination of BH hqq and hivq, Syriac b‘gig, Arabic baga lends some support to the translation “ravaged” (JPS). For a discussion of the evidence see Cathcart, Nahum 84f., and see below on Nah 2:3 (note 8).

* Tz. adds. Concerning fulfilment of the law see on 9:13 (note 39). “For MT “and its fruit is like it”. Once again the Targumist introduces the punishment of exile as the result of Israel’s misdeeds. *MT “The more plentiful his fruit, the more he increased his altars.” The Targumist emphasizes that it was God who brought the people prosperity, yet they continued to practice idolatry. For the “heathen altars” see on 4:19 (note 41).

*For MT “the more productive his land, the more he improved his cult pillars”. See previous note. °For MT “Their heart is false”. With Harper (Hosea 342, 344), Wolff (Hosea 170), MT halaq should be

Translation

1

they shall feel their guilt. Now J will bring an enemy against them,’ who will shatter’ their heathen altars, and plunder’ their cult pillars. 3. For!’ now they say, “We have no king, for we are not afraid before the Lord, and the king, what can he do for us?” 4. They speak"! words of violence,” they swear falsely,'* they make empty" covenants. Now I will bring against them, like the poison of venomous serpents, judgement for their falsehood on the boundaries ofthe fields.'° 5. Because they worshipped the calves in Bethel, a king will come up against them with his army and will exile them. They will take the calf of Samari from a them.'° For its people and worshippers who rejoiced over it will mourn for its glory, for it has departed from it.'’ 6. It too they shall bring'® to

Notes, Chapter 10 (Cont.) derived from 4 | (“be smooth, slippery”). Tg. tplyg (“is divided”), Vg divisum est, Aq, Symm and Syr all seem to reflect the Pual of hig 11 (“divide, apportion”). 7g.’s addition of “from the law” (Mss “against the law”) is commented

on by Smolar and Aberbach, Studies 103. Cf. Gen. Rab. 38:6.

"Te. adds. According to the sense of MT the Lord will devastate the altars, but the Targumist introduces an agent (“an enemy”) who will act on the Lord’s behalf.

“Te. yhzr qdlhwn literally translates as “will twist their neck(s)”. It renders

MTy‘rp, a denominative verb

from ‘orep (“neck”) (HA LAT 840), meaning “he will break the neck of”, that is, “he will shatter”.

"MT ySdd (“destroy”) is translated by 7g.’s frequently used 2. ‘MT ky is emphatic: “truly, indeed”. ''MT “they have spoken”. However, most commentators would emend BH dibb‘rii to dabbér and this accords well with the following infinitives.

"Te. adds. In 4:2 MT 7A (“swearing”) is translated by 78. ymn IS qr (“they swear falsely”) which is the phrase found in this verse, though here the assumption is that it renders MT 7wi §w’. But Gastwirth (Thesis 162) suggests that the Targumist read MT Sw’with the following Art bryr. In that case 72. “falsely” would be an addition but “empty” would not. '*See previous note. '’For MT “Justice sprouts like a poisonous weed on the furrows of the field.” 7g. interprets BH r’§ (here “poisonous weed”) as “the poison of venomous serpents”. On this rendering cf. W. McKane, “Poison, Trial by Ordeal and the Cup of Wrath”, VT 30 (1980) 480f. However, his rejection of 7g.’s and Rashi’s interpretation of Jer 8:14, 17 may be incorrect, especially since it also involves the conclusion “that the author of Jer viii 14 was not responsible for viii 17, the latter verse being contributed by someone who wrongly understood mé ro’§ in v. 14 as snakes’ venom” (ibid. 483). In this verse MT mSpt is the right and proper institution of justice which has degenerated, but Tg. dyn is “judgement” in the sense of punishment, apparently for the crime of moving the boundaries of the field. See 5:10. ‫“ אד‬The inhabitants of Samaria fear for the calf of Beth-aven.” It is clear that the Targumist regarded‫‏‬ the worship of the calves in Bethel as a cause of Israel’s exile. Cf. Tz. to v. 15 below; 78. Amos 3:14; 4:4; 5:5.‫‏‬ See Smolar and Aberbach, Studies 40, 154f. On the correspondence between the first part of 7z. Hos 10:15‫‏‬ and 7g. Jer 8:16, cf. Hayward, The Targum of Jeremiah 6.‫‏‬ "For MT “Indeed its people and priests who used to rejoice over it mourn over it, because its glory has

departed from it.” The extent of the Targumist’s contempt for the idolatrous priests is reflected in his translation of MT Amryw (“its priests”) by pl/hwhy (“its worshippers”). BH Amr is rare and used only of“idol priests”, but its Targumic cognate kwmr’ is used more widely both for foreign priests and for lapsed Yahwistic priests, even if they are kKhnm in MT. See Smolar and Aberbach, Studies 36f. In Zeph 1:4 MT hkmrym (“heathen priests”) is rendered by plhyhwn (“their worshippers”). '’ Ty LXX, Syr reflect BH ywhy/w for MT ywh/ (“it shall be brought”). See on 12:2 (note 5).

2

Hosea

Assyria as tribute to the king who will come to take revenge for them.”® O prophet, say to them,” “The house of Ephraim shall receive shame, and the house ofIsrael shall be dismayed because of the counsels of their advisers. ‫יל‬‎ 7 Samaria shall be ashamed of her king,” like foam on the surface of the water. 8. The high places of Bethel’’ shall be desolate; the sins of Israel have caused them to be exiled.”* Thorns and thistles shall grow over their heathen altars.2> Now I will bring on them such distress that they will

be as if mountains covered” them or hills fell upon them.” 9. From the days of Gibeah

Israel have sinned. There they arose and rebelled against my the people of the house of Memra, by appointing a king over them, but they were not worthy that the kingship should be established for them in Gibeah. There warriors came against them for slaughter; fathers with sons went up.’ 10. By my Memra I brought punishment on them’* and gathered the nations against them,” and they exercised dominion over them,’ as one ties a yoke of oxen to its two rings. 11. The congregation of Israel is like a heifer which they teach to plough but it does not learn; she loves to follow her own desires. For I delivered them from the servitude of Egypt; I removed the strong

yoke from their necks; I caused the house of Israel to dwell on thefortified land ofthe Amorites, conquering before them. Asfor those of the house of Judah, I gave them the inheritance which I promised their father Jacob.” 12. O house of Israel, perform acts of

Notes, Chapter 10 (Cont.) For the problematic MT m/k yrb see on 5:13 (note 20). aC Te adds, just as it does in 5:13 after the same words.

*'For MT “his plan”. ‫“ דאוד‬Samaria’s king shall vanish.”‫‏‬

“For MT “Aven”. Cf. Tg. at 4:15 where Bethel represents MT Beth-aven. - Tg. adds. See on v. 5 (note 16) above.

“Te. 'vewryhwn. See on 4:19 (note 41). *’For MT “They shall say to the mountains, ‘Cover us!’ and to the hills, ‘Fall on us!” *’For MT “Since the days of Gibeah you have sinned, O Israel. There they have stood. Surely war shall overtake them in Gibeah, because of the transgressors.” The Hebrew is very difficult and the reader should consult Wolff, Hosea 178. Tg. ‘bdy grb’(“warriors”) translates BH mlhmh (“war”) as in 1:7; 2:20.

“MT

‎‫ עשר‬w'srm is unclear. Wolff (Hosea 178) suggests that LXX é/thon, an inner corruption of é/then,

reflects b ty (“I have come”), and he reads wa“ yass‘rém

(“and I chastised them”),

For MT “and nations shall gather against them”.

Te. adds. "For MT “when they are chastised (bysrm for b’srm) for their two crimes”, Tg. is somewhat baffling at this point and is difficult to translate. Apparently pdn’(“plough, ploughshare”) refers to the “yoke” of the “plough-oxen” here. ‘wniyh is close to the form in MT ‘yntm, while Rashi has ‘ynwhy. Jastrow ( Dictionary 1055, 1072) connects ‘wnt’(“rings of a yoke”) with ‘yn (“eye”, but also “ring”). Levy (Worterbuch 11 206) has “Furchen”—“seine zwei Furchen”. MT “Ephraim became 8 trained heifer, that loved to thresh. When I passed by her fair neck, I wanted to harness Ephraim. Judah would

plough, Jacob would

harrow.” This version of MT follows Wolff, Hosea

179f. Tg. of the second part ofthe verse (“I caused ...”) should be compared with Tz. Ong. Deut 32:13; Te. Isa 58:14. As is his wont, the Targumist avoids the metaphor of MT. Note the use of a simile a the beginning of the verse. Cf. Churgin, Targum Jonathan 84f.

Translation

goodness, walk in the path of righteousness, establish for yourselves 7

53

tion in the

law. Behold, the prophets say to you at all times, “Return to the service’ of the Lord.”

Now he will be revealed and bring righteous deeds for you.’ 13. You have devised oppression, you have done wickedness; you have received the punishment for your deeds,” because you have trusted in your ways, in your many warriors. 14. But the tumult of 2 shall arise among your people, and all your fortified cities shall be

plundered,” as the peac ‘eful are plundered in an ambush’*’ on the day of battle, when mothers and ehildren are killed.” 15. This is what the sins ee committed in . have brought you,” because” of the wickedness ofyour deeds.”' Finally, at dawn,”” the king of Israel shall be shamed and* humiliated.*

Apparatus, Chapter 10 (Cont.) b

5 Mss have “fear”.

Notes, Chapter 10 (Cont.) For MT “Sow for yourselves righteousness, reap the fruits of goodness; break up for yourselves fallow ground, for it is time to seek the Lord till he comes and rains down righteousness on you.” Ct. b. AZ 5b which cites the biblical text to illustrate that “sowing” means “doing kind deeds”. As in the previous verse, the metaphor has not been rendered by 78. Tg. also avoids any suggestion that the Lord “comes” or can be sought. For the association of the law, cult and repentance in this passage see Chilton, The Glory of | Israel 17. “MT “You have ploughed wickedness, you have reaped iniquity.” The metaphorical language continues | in MT but is again avoided by 7g. For MT “You have eaten the fruit of lies.” Tz. tw ‫וז‬‎ (“reward, retribution”) like BH p‘/h (“reward”) is used here (and in 12:8) in the sense of “punishment”. Cf. BH p‘/h in Isa 65:7; Ps 109:20; Prov ‫ה‬‎ possibly Hab 2:4 (reading p‘/h for ‘plh). See Cathcart, PIBA 10 (1986) 108. Note also BH Slmh (“retribution”) in Ps 91:8. . © As inv. 2 Tg. bzz/bwz is employed here to render MT ywSd (from §dd). 77MT “as Shalman ravaged Beth-arbel”. 78. is simply an allegorical interpretation of the 0 “Shalman” becomes “the peaceful” (cf. §a4/6m), and 7 8 connected with rb (“ambush, lie in wait”).

**For MT “dash in pieces”. Cf. Nah 3:10 for BH rf§ in a similar context. For MT “This is what Bethel has done to you.” \ / ‫ו‬‎ “Here Tz. mn gdm is for MT mpny. “IMT lit. “because of the wickedness of your wickedness”; that is, “because of your great wicked ness”. 4244+ dawn” is omitted by printed Rabbinic Bibles, the Antwerp Polyglot, Codex Reuchlinianus and Sperber’s Ms c. For MT “shall utterly perish”. Wolff (Hosea 181) prefers “shall be utterly silenced”. Cf. BH dmh in 4:6;

10:15.

54

Hosea

CHAPTER

1

Israel was a child, I loves him and brought him near to my worship’ and I. ever since’ Beye I called them sons. 2. I sent my prophets to teach Mae: but they went astray’ from them. They sacrifice to the Baals and offer up incense’ to images. 3. 1, througha Renee sent from me, led Israel along a right path,° carrying them, as it Wake in arms.’ But they did not know that it was from me ae care had come to my Memra them.* 4. I drew them with a cord of beloved sons, ‫ל‬‎ with strong'° love; and the loosens and oxen, the of burden the lightens who farmer was to them like a good to them for things good increased bridle. So too when they were in the wilderness, I at.'' / They shall not'’ return to the land of Egypt, but the Assyrian shall rule over them;' for they refuse to repent. 6. The sword shall fall upon their cities and ay their warriors, and destroy their princes because of the counsels of their advisers.'' 7. And

Notes, Chapter 11 'Tg. adds, though it is omitted in printed Rabbinic Bibles, the Antwerp Polyglot, Codex Reuchlinianus and Sperber’s Ms c. Cf. on Hag 2:23 (note 24). °*There has been considerable discussion among commentators about the force of the preposition in MT mmsrym. See Harper, Hosea (ICC) 3611. Wolff (Hosea 190) is against the temporal interpretation “since (the days) in Egypt”. Certainly many modern versions understand MT to mean “out of Egypt I called my on”. Contrast JPS “Ever since Egypt....” The temporal interpretation of the preposition in 7g. is adopted here because of the support from Num. Rab. 12:4: “When the Holy One saw Israel in Egypt, they were still young, as it is written: when Israel was young, then I loved him.” See Gastwirth, Thesis 174. *MT “my son” is supported by Aq, Symm, Theod, Syr, Vg. Cf. also Matt 2:15. “MT is most difficult, though Vg translates it literally: vocaverunt eos, sic abierunt a facie eorum. Perhaps JPS is a reasonable effort: “Thus were they called, but they went their own way.” On teaching and instruction in 7g. cf. Jer 6:29; 22:21; Hag 2:5. *See on 2:15 (note 40) for svg bwsmyn (“offer incense”). Cf. also 4:13. °*For MT “It was I who taught Ephraim to walk.” In typical Targumic fashion the picture of God acting directly is avoided by the introduction of the phrase “through a messenger sent from me”. ’Tg. ntylinwn with LXX, Syr, Vg, may reflect a Hebrew Vorlage w'qhm. See Gelston, Peshitta 126. MT has qhm, described by Wolff (Hosea 191) as “unintelligible”. The following words of MT, ‘/ zrw‘tyw (“in his arms”), are usually read, following Syr and Vg, as ‘/ zrw“ry (“in my arms”). 7g. has simply ‘/ dr‘yn. “For MT “I had healed them”. See on 7:1 (note 1). *For MT “human cords” (hbly ‘dm). Tg. mgd’(“cord, leading-string”) is derived from ngd (“lead, draw”), the verb used in the first part of this verse. For the expression “beloved sons” see 78. Amos 9:7. Te. tqwp (lit. “strength”) for MT ‘brwr (“cords, ropes”). ''The meaning of MT is very uncertain. A literal version might be: “But I was to them like one who lifted a yoke upon their jaws, though I bent down to feed them.” However, many critics read BH ‘w/ (“child”) for ‘/ (“yoke”). See Wolff (Hosea 191): “as those who lift a small child to their cheek”. Cf. NAB, NEB. "Modern critics do not read the negative /’of MT with this verse. For MT “Assyria is their king”. "For MT “and destroy their diviner-priests and devour them because of their schemings”. Tg. gybrwhy (“their warriors”) translates MT bdyw which is of uncertain meaning. According to HA 65 (following G.R. Driver and M. Noth) bd means “Orakelpriester” in Isa 44:25; Jer 50:36; Hos 11:6. Cf. NEB. Note that in Jer 50:36 bdym (“diviners”) is parallel with BH ghwryh (“her warriors”) and Tg. renders it by gsmy’ (“diviners”). In Isa 44:25 MT bdym is parallel with gsmym (cf. Gastwirth, Thesis 178).

Translation

55

my people are undecided about returning to my law; in a grave crisis they meet together, they do not walk erect.'> 8. How can | hand you over,'° Ephraim? How can 1 destroy'’ you, Israel? How can I make you perish'* like Admah? How can I treat you like Zeboim? The Memra of my covenant confronts me;"” all compassion for your fathers is unfolded.*° 9. I will not execute my fierce anger, my Memra will not turn to destroy the house of Israel. For lam God, and my Memra exists for ever, and my acts are not like those of men offlesh who dwell on the earth2! Thus [have decreed that my holy Shekinah will be among you, and I will never exchange Jerusalem for another city.” 10. They shall follow the worship of the Lord; his Memra will be like a roaring lion; when he roars, the exiles shall gather’ from the west. 11. Like a bird which comes openly” so shall come those who were exiled to the land of Egypt. And like a dove which returns to its dovecot, so shall they return who were removed to the land of Assyria; and J will bring them back in peace to their houses, and my Memra will be their support, says the Lord.”°

Notes, Chapter 11 (Cont.) 'SMT of this verse is obscure and the reader is referred to the commentaries for a discussion of the problems. '° Tz. ‘msrynk for MT ‫מא‬‎ (“give you up”). | | "For MT “deliver you "‫טק‬‎ ('’mgnk). Gelston ) Peshitta 147) lists the variety of translations among the ancient versions. | . 'SMT “I will make you (like)”. ‘For MT “My heart is changed within me”. The Targumist could not entertain the notion of God s heart changing and accordingly modified the language in typical fashion. The margin of Codex Reuchlinianus has r'wty (“my will”) for gymy (“my covenant”). °For MT “All my compassion is unfolded”. 21 0 “, ” iP “A long expansion of MT “and not man”. The last words of the Hebrew city”. the into come not will I and midst your in >For MT “the holy one text.

bw’ ‫"עמ‬‎ are much discussed by modern critics. See Harper, Hosea (ICC) 370, Wolff, Hosea 23.

B.D.

Chilton,

' \ / 3For MT “the children shall come trembling”. Cf. “openly”. but rapidly”, 24 pace Jastrow (Dictionary 248( ]‫לש‬‎‫[ע‬does not mean “as a flash, suddenly, The Isaiah

Targum

(The

Aramaic

Bible

11; Wilmington,

1987) for Isa 41:2, cae Levy

(Warterbuch 1 142) has “offenkundig” and renders this clause “wie ein Vogel, der frei herbeikommt : SMT for the first part of v. 11 is as follows: “They shall come trembling from Egypt like sparrows and from Assyria like doves.” The reference to the dovecot in 7. has an excellent parallel in Cant. Rab. 15:2: “Just as the dove goes far afield and yet returns to her cot, so do Israel as it is written, They shall come trembling as a bird out of Egypt’—this refers to the generation of the wilderness—‘and as a dove out of the vend, , | , land of Assyria’—this refers to the ten tribes.” them 26Eor MT “and I shall settle them in their houses, says the Lord.” 78. w tybynwn (“and I will bung whwsbtym. MT for yh(w)tym whi Hebrew reflects This back”) compares with LXX apokatastés6 autous. For “my Memra will be your support”, cf. 13:9.

56

Hosea

GEAR

al

1. The house of Ephraim have multiplied lies before me,’ and the house of Israel, deceit. But the people of the house of Judah were fervent in worship until the people of God were exiled from their land, and they who worshipped before me in the Sanctuary were called a holy people. Thus were they established.’ 2. The house of Israel is like one who sows’ the wind and reaps the whirlwind.’ They multiply lies and violence all day long. They make a covenant with Assyria and carry tribute’ to Egypt. 3. There is an indictment before’ the Lord against the people of the house of Judah, to punish Jacob according to his ways; according to his good’ deeds he will reward him. 4. O prophet say to them: “Was it not said of Jacob even before he was born, that he would be greater than his brother?” And by his might he contended with the angel. '* 5. Thus he contended with the angel and prevailed, he wept and pleaded with him. In Bethel he was revealed to him and there he would speak with us.'” 6. He is the Lord, the God of hosts,

who

was

revealed to Abraham,

Isaac and Jacob.

And

as was

said through

Moses, “The Lord”ishis memorial to every generation.'' 7. And as for you, be strong in the worship of'*your God. Hold fast to kindness and justice, and hope constantly for the deliverance of? your God. 8. Be not like traders'’ in whose hands there are

Notes, Chapter 12 'For MT “surrounds me with lies”. Naturally in the Targumist’s view humans cannot “surround” God with lies.

*MT “But Judah still goes with God, and is faithful to the holy one.” BH

‘éd (“still”) is apparently

interpreted as ‘ad (“until”) by 78. while rd (from yrd) is understood as “go down to exile”. Compare Syr ‘dm’ dnht ‘mh dth’ (“until the people of God go down”). Vg Judas autem testis descendit cum deo also

derives MT rd from yrd, but points ‘d as ‘ed (“witness”). The second ‘1, pointed as the preposition ‘is (“with”) in MT (Vg cum), is interpreted as “people” by 7Tz., LXX, Syr. Cf. also Deut. Rab. 11:10. ‘For MT “Ephraim tends”. 78. din (“are like”) introduces a simile. “MT “pursues the east wind”. This part of the verse is identical with the first part of Tz. at 8:7, though MT is different. For MT “oil is carried”. Tg. and Syr reflect pwhy/w for MT wl. Cf. 10:6. BH yb/is used of bringing tribute, offerings or gifts in Isa 18:7; Zeph 3:10; Ps 68:30; 76:12. Cf. Tz. Isa 23:7. °MT “The Lord has a lawsuit with (or “against”)”. "Te. adds and clearly gives a favourable meaning to the words. Commentators have been puzzled by the reference to Judah in the first part of the verse and prefer to read “Israel”. “For MT “In the womb he supplanted his brother.” 7z. should be compared with Gen 25:23. Notice that Tg. avoids any unworthy reference to a patriarch. *For MT “God”. JPS renders BH 7hym by “divine being”. The “angel” was Esau’s protecting angel. See Gen. Rab. 77:3.

"Te. ‘igly ‘why for MT yms’nw (“he met/found him”). According to the thinking of the Targumist, man does not meet God, hence the use of the verb ‘g/y. At the end of the verse both MT and 7g. have the Ist pes pl. suffix, but most critics follow LXX, Syr and the context, and read a 3rd pers. sing. suffix. ''MT has simply “The Lord the God of hosts, the Lord is his name.” The additions by the Targumist recall Exod 3:15. "For MT “you shall return to”.

Te. adds. ‘In MT the verse begins, “A merchant in whose hand... .”

Translation

57

false scales; they love to oppress." 9. And the people of the house of Ephraim said, “But we have become rich, we have acquired power.” “O prophet, say to them, ‘Look! None of your wealth shall remain for you on the day of punishment for sins””'> 10, Lam the Lord your God who brought you'® out of the land of Egypt. I will again let you dwell in tents’ as in the days of old.'’ 11.1 spoke with the prophets; and | multiplied prophecies,'* and sent word’ through my servants” the prophets. 12. If in Gilead there were oppressors,| truly in the house of Gilgal they have sacrificed bullocks to idols; their heathen altars also they have multiplied” like stone heaps on the boundaries”? of the fields. 13. O prophet, say to them, “Did not Jacob your father go to the fields of Aram?” And Israel served for a wife, and for a wife he guarded sheep.””° 14. Indeed, when your forefathers went down to ",‫קמ‬‎ the Lord sent a prophet and”! brought Israel up from Egypt, and through a prophet they were guarded. 15. The people of the house of Ephraim provoke ‫זס‬‎ anger,”*® they continue to sin. And the guilt of innocent blood which is shed will turn upon them,” and their Lord will turn back on them their shame. Apparatus, Chapter 12 a

b

.

.

-

Sperber’s text has /mynm in error for /myns. =

:

2

2

Sperber’s text has bmSsnyn in error for bmSknyn.

Notes, Chapter 12 (Cont.) 'Tg.“O prophet ... for sins” is for difficult MT “All my gains do not amount to an offence which is real see on 10:13 (note 36). '° Tz. adds. LXX adds the words anégagon se, which translate hws ‫?עא‬‎ in Exod 20:2, and h‘/ytyk in Exod

guilt” (JPS). For 78. tws/mt (“punishment”)

20:14; 32:4, ete. See further on 13:4 (note 8). A similar insertion is made in Syr.

"MT mw‘d means “fixed season” or “meeting”, but note that NEB and JPS translate as Tg. does. 'STz. nbw'n for MT hAzwn (“vision”), a substitution characteristic of Zz. Prophets; cf. on Hab 1:1 (note 1).

"The meaning of MT ‘dmh is uncertain. RSV, NEB, JPS derive the form (Pie/) from dmh | (“be like, resemble”) and translate by “spoke parables”. See

HALAT 216. Tg. adds, though the words are lacking in some Mss. ‫ שוד‬is uncertain. Perhaps it means “If Gilead was wicked, truly they have become useless” (see Wolff,‫‏‬ Hosea 207). For a discussion of a possible common exegetical tradition behind 7g. and Syr see Gelston,‫‏‬ Peshitta 187.‫‏‬ For MT “are”. >For MT “furrows”. *4MT “Jacob fled to the land of Aram.” Tg. hgly rm (“fields of Aram”) translates BH Sdh ‘rm, which is

identical with the frequent pdn rm (“Paddan-aram”) of Gen 25:20; 28:2; 31:18, etc. The meaning of pdn rm

is disputed: R.T. O’Callaghan (Aram Naharaim [AnOr 2; Rome, 1948] 96) connects pdn with Akkadian padanu (“route, way”), but it is preferable to link it with Aramaic paddana’, Arabic faddan (“plough, ploughshare”) and interpret it to mean “field”. See HALAT 863f. (For Tg. Aramaic pdn’[“yoke”], see on Hos 10:10 [note 31]). In contrast to Tg.’s use of hq/’, Syr translates BH Sdh by ‘r‘’(“land”), though Gelston (Peshitta 142) makes the observation that Syr uses hq/’for the land (Sdh) of Edom in Gen 32:4, *° Ty. adds to make explicit what is implied by the verb (MT Smr; Tg. nfr).

Ty. adds. ?7For MT “But by a prophet the Lord”. Smolar and Aberbach (Studies 138) express the view that in 7g. “the role of the prophet (viz. Moses) is left ambiguous”, but this is not convincing. **For MT “has given bitter provocation”. MT “(His Lord) will make him accountable for his blood-guilt.” Although BH dnyw is at the end of the last colon, it is better to place it at the beginning of the previous colon in translation.

58

Hosea

CHAPTER

13

1. When one of the people of the house of Ephraim spoke, trembling gripped the in Israel; but when they incurred guilt through worshipping nations.' They were . idols, they were killed.” 2. And now they continue to sin; they WEN made for themselves a molten image from their silver, idols in their own image, * all the work of craftsmen.

The false prophets lead them astray; they sacrifice to the work of man’s

hands, they slaughter bullocks for calves.’ 3. Therefore they shall be like the morning clouds and like the dew that vanishes quickly; like the gia which the wind blows° from the threshing-floor, and like the smoke which passes® from the smoke- hole. 4. And I am the Lord your God who brought you "‫ווק‬‎ from the land of Egypt; you know no God but me, and there is no other saviour than‘ me. 5. / supplied your needs’ in the wilderness, in the land where you were in need of everything.'° 6. When I fed

Apparatus, Chapter 13 a

Mss.

Notes, Chapter 13 'For MT “When Ephraim spoke (there was) terror” (Wolff). BH rit (“terror”) is a hapax legomenon, but it is now attested in IQH IV:33. Tz. uses the cognate rryr’, but makes it the subject of an added verb. *For MT “but he incurred guilt through Ba‘al and died”. *MT btbwnm has been explained as an abbreviated form of bthwntm (“by their skill”); see GK 8 6. LXX kat’ eikona, Vg quasi similitudinem, suggest a Vorlage ktbnyt (“according to the image [or model]”). Whether Jz. Admwthwn reflects a Hebrew text with Atbnytm is a moot question, though note Syr bdmwthwn. Cf. ₪. San. 63b for the interpretation “image”. *For MT “They say to them, ‘Those who sacrifice men kiss calves.’” Tg. nry’I'gly’nksyn is ambiguous: if it is rendered (as here), “they slaughter bullocks to the calves”, then the Targumist is making a very satirical point. ° Tz. dnsb’ rwh’ renders MT ys‘r which should be repointed as a Pual, “blown”, ° Te. adds.

"Te. kwt nwr’(“smoke-hole”) for MT rbh (“window, lattice”; cf. Ugaritic urbs). Cf. Syr ‫אז‬‎ “Tz. adds. As MT stands it might possibly, albeit implausibly, be construed to mean that God came originally from Egypt. Tg. avoids by making explicit the historical reference to the exodus period. Cf. 12:10 where, however, the verb is pyqtk. In this verse it is syqtk. LXX has a long insertion here, and a short one in 12:10 (q.v.). There is a similar insertion in Syr. .‫ "דע‬is close to the sense of MT yd‘tyk here. Cf. JPS “I looked after you”; NEB “I cared for you”. On Tg.‫‏‬ see Gordon, NovTest 16 (1974) 285-287. See Cathcart, Nahum 551. for bibliography and comparison with El‫‏‬ Amarna jidanni (“take care of me”). Tg. and Vg (cognovi) do not reflect BH‫“( עא ‏‬I fed you”) (pace Wolff‫‏‬ and many commentators before him—see the list in Harper, Hosea [ICC] 392) and emendation to the same‫‏‬ form on the basis of LXX epoimainon se is unwarranted. Cf. E. Tov, The Text-Critical Use of the‫‏‬ Septuagint in Biblical Research (Jerusalem, 1981) 137.‫‏‬

"For MT “of drought”. BH ¢/’bwr occurs only here in the Old Testament and is likely to have puzzled According to Tov (The Text Critical Use of the Septuagint 137) LXX aoikété may represent /’byt (“uninhabited”). Cf. Vg solitucinis. Printed Rabbinic Bibles and the Antwerp Polyglot have thyn for srykyn, while some Mss, including Codex Reuchlinianus, have .‫עמ‬‎ These forms are derived

early translators.

from t’b (“desire”; “be in want”), and reflect an effort to interpret wr (from BH

bh) in MT tl’bwe.

Translation

59

them,'' they were filled. ‫וע‬‎ were filled and their hearts grew proud, therefore they abandoned my worship.’ 7. So my Memra became like a lion to them, like a leopard lurking'* by the way. 8. My Memra comes on them" like a bear robbed of her cubs: / have 7 the wickedness’ of their hearts, and have killed'® ee there like young lions;'’ like a beast of the crag that rends I have destroyed them.'* 9. When you c orrupt your deeds,

O house of Israel, the nations rule over you, but when you return to m y

law, my Memra is your support.’” 10. Where now is your king, that he 2 save you in all your cities? And your judges, of whom you said, “Appoint over me” a king and rulers”? 11. I have appointed”! a king over you in my anger, and I have removed him” in my wrath. 12. The iniquities of the house of Ephraim are stored up, all their sins are collected for punishment.” 13. Distress and agitation ‫אס‬‎ the pangs of a woman giving birth shall come upon him. He is a son who has grown up but has not learned to know the fear of .‫חוש‬‎ Now I shall bring upon him distress like that of awoman who sits on the birthstool but has no strength to give birth.” 14. I have delivered the house

Notes, Chapter 13 (Cont.)

''MT “When they fed”. For MT “forgot me”. This verse is cited in b. Ber. 32a, and is followed by Deut 31:20, which tells how the people turned to other gods after eating their fill. Therefore 78. “they abandoned my worship” is rather appropriate. MT “I lurk” or “I will lurk”. Naturally the Targumist attributes the “lurking” to the leopard and avoids the picture of God lurking as found in MT. ‘For MT “I will attack them”. In the 78. of this verse all the verbs are in the past tense, in contrast to MT where they are in the ‘future’ tense. ‘SMT “I will tear open the enclosure.” 78. avoids MT’s suggestion that God “tears”. Cf. | Sam 28:17; 1

Kgs 11:1 1-13; 14:8. ‘For MT “I will devour”. ‫ דש‬bny ‘rywn for MT /by’ (“lion”). Cf. on Joel 1:6 (note 7). On the basis of the LXX it is possible to‫‏‬ emend MT slightly and read y'k/wm 5m klbym (“there dogs shall devour them”). MT is supported by Vg.‫‏‬

'SMT “The wild beasts (lit. “the beasts of the field”) shall rip them apart.” 78. hyt Syn’ for BH hyt hsdh presents some difficulty. bestia dentata (Walton, Polyglot) and “the teeth of beasts” (Gastwirth, Thesis 198)

do not afford any kind of parallel to MT hyt hsdh. However, if Syn’is interpreted in its other meaning of “cliff or “crag” (Jastrow,

Dictionary 1603; Levy, Worterbuch 11 498), then “beast of the crag” offers a suitable meaning for the phrase. See | Sam 14:4f., where MT + means “crag” and is rendered Syn’ in Tg, Cf. §yn’in Pal. Tgs. Gen 49:22.; Tg. Jer 49:16. The Targumist has expanded a short but obscure verse of MT (see the commentaries). 78.78 message is clear: sins against God bring subjugation to powerful enemies, but repentance and returning to the law will ensure God’s help.

2950 MT “Give me”. |For MT “I gave”. MT “I took him away”. . >For MT “Ephraim’s iniquity is bound up, his sin is stored away.” BH srwr (“bound up”) is used here in the sense of legal documents being bound together. Cf. Isa 8:16. 7g. uses the verb gnz (“store up, hide”). With 78. ntyryn (“retained”) possibly compare the use of Greek kratein in John 20:23. *4By adding these words the Targumist has converted MT’s metaphor into simile. ‫ דש‬expands on MT /’ hkm (“unwise”), equating lack of wisdom with ignorance of the fear of God.‫‏‬ 26Eor MT “When it is time he does not present himself at the mouth of the womb.” BH bmSbr bnym means, literally, “at the place of breach of children”, that is, “birthstool”. BH ms br (“place of breach, birthstool”) occurs elsewhere only in 2 Kgs 19:3 and Isa 37:3. Tg. “distress like ... who sits ... give birth” is identical in all three passages, which is noteworthy since in this verse MT is different. In Tg. Ong. and Pal. Tes. Exod 1:16 mtbr’ translates BH ‘bnym (probably “stones of delivery”). See Rashi’s commentary on Exod 1:16.

60

Hosea

of Israel from the power of death and resc ued them from the destroyer.” ” But now my Memra shall be against them to kill, and my dec ree’ will be to Gee ‫ל‬‎ * Because they have transgressed my law, I shall remove my Shekinah from them.”? 15. For they are

called sons, but they have multiplied corrupt deeds. Now I shall bring against them a king strong as the east wind, by the Memra of the Lord. He shall come 7 oy way of the desert and destroy their treasure-house and lay waste their royal city.” ° He shall plunder the treasures, every precious object.

CHAPTER

14

1. Samaria is guilty, for she has rebelled against the Memra of (or “word of”) her God. They shall be killed’ by the sword, their youths’ shall be dashed in pieces, and their pregnant women ripped open. 2. Return, O Israel, to the fear of the Lord your God, for you have fallen because of your sin. 3. Bring’ with you words of confession* and return to the worship of the Lord. Say before him, “Jt is near before you to forgive iniquities”, then we shall be accepted as good. Let the words of our lips be accepted

Notes, Chapter 13 (Cont.) ‫“ שוד‬Shall I deliver them from the power of Sheol? Shall I redeem them from Death?”‫‏‬ **For MT “Where are your plagues, O Death? Where is your pestilence, O Sheol?” Consonantal dbryk was interpreted by the Targumist as “words”, hence “my Memra”. But the parallel pair dbr//qtb (“plague”//“pestilence”) in Ps 91:6 confirms the correct meaning as “your plagues”. It is possible that BH gtb (“pestilence” or “demon”) is derived from a root “cut” (Jastrow, Dictionary 1346) or Arabic qadaba (“abschneiden, beschneiden, stutzen” [HALAT 1020; cf. Wehr, Dictionary 771)). MT is difficult; perhaps it can be rendered “compassion is hidden from my eyes”, but see the note to this verse in JPS. In any event, 78. avoids the anthropomorphism. For MT (with minor emendations) “For though he flourishes among the reeds, an east wind shall come, a wind of the Lord, rising from the desert; his fountain shall be parched and his spring shall run dry.” Once again MT’s metaphorical language is substituted by more simple words in 78. Note the similes involving the east wind in 7g. Ezek 27:26; 78. Hab 1:9.

Notes, Chapter 14

'For MT “shall fall”. “Te. ‘wlymyhwn for MT ‫"מז‬‎ (“their infants”; “their little ones”). The combination of BH ‘wil (“infant”) and rf5 (“dash in pieces”) is found in 2 Kgs 8:12; Isa 13:16; Nah 3:10, and the Targumists have used the same Aramaic words, ‘w/ym’ (“youth”) and ¢rp (“dash in pieces”), to translate the Hebrew words. 3 . For MT “ “take”,” though BH ghw could conceivably be rendered (following Tg.) by “bring”, given the context and the following verb “return to” (cf. Exod 18:12; Ps 68:19 [note Tz. and quotation in Eph 4:8[(.

"Ty. adds.

“For MT “Forgive all guilt and accept what is good.” The Targumist did not include the word “all”, since in his view certain sins could never be forgiven. See Smolar and Aberbach, Studies 214, with references to this verse and Ezek 24:7f.

Translation

61

before you with favour like bullocks on your altar!® 4. save us. We will not put our trust in horsemen,’ and no the works of our hands. For it was from before you forefathers when they were like orphans in Egypt.’

The kings of Assyria shall not more will we say “Our god” to that mercy was shown to our 5. I will accept them in their 8 I will forgive their sins, I will have compassion on them when they freely repent, for my anger has turned away from them. 6. My Memra shall be like dew to Israel; tite) shall bloom like the lily, and they shall dwell in their fortified land'” like the tree of|' Lebanon which puts forth its branches. 7. Sons and daughters shall multiply," > and their light shall be like the light of the holy candelabrum,'* and their fragrance like the fragrance of incense.'* 8. They shall be gathered from among their

exiles, they shall dwell'® in the shade of their anointed One."’ The dead shall be resurrected. and goodness shall increase in the land.'’ The mention of their goodness shall go in and not cease, like the memorial of the blast of the trumpets made over the

Notes, Chapter 14 (Cont.) *The final mem of MT prym is possibly an example of the enclitic mem posited on the basis of Ugaritic, and the text can be rendered: “We will offer the fruit of our lips” (cf. LXX karpon cheileon). Te.and Vg. vitulos support those scholars who interpret MT prym as “young bulls”.

"For MT “we will not ride upon horses”. Tg. recalls Ps 20:8. “MT “Since in you the orphan finds compassion”. Throughout Hosea references have been made to God’s kindness to Israel in their days of oppression in Egypt. Cf. 78. to 3:2; 7:4; 12:10; 13:4. *For MT “I will heal their apostasy, I will love them freely.” A part of 78. (“I will have compassion ... repent”) is omitted by Codex Reuchlinianus. Although there is an etymological connection between BH mswbh and Tg. tywhr’, the Hebrew word means “backsliding, apostasy” here. In 78. the promise of forgiveness and compassion is conditional on repentance. See on 2:5 (note 12). Cf. b. Yoma 86a-b, where Hos 14:2, 5 are cited. ‘For MT “and strike root”. ‫ דש‬adds, but MT k/bnwn probably means “like a tree of Lebanon”.‫‏‬ For MT “His shoots shall spread out”. In the hands of the Targumist BH ynqwtyw (“his shoots”), derived from the root yng (“suck”), becomes bnyn whnn (“sons and daughters” (cf. BH ywngq, “babe”)). For MT “his splendour shall be like the olive tree’s”. According to the instructions in Exod 27:20f.; Lev 24:1f., pure oil of crushed olives was to be provided to keep lamps burning in the sanctuary. (Cf. Exod 25:1f concerning the sacred candelabrum.) Furthermore, MT’s “the olive trees” recalls the trees of Zech 4:11f., which flank the candelabrum and pour fresh oil into it. Tz. qtwrt bsmy’ (“spiced incense”) for MT /bnwn (“Lebanon”) recalls BH /bnh (“frankincense”) though the latter was only one constituent of the offering of perfumes (BH qfrt Smym). See R. de Vaux, Ancient Israel (London, 1961) 423. In all likelihood, there is an allusion here to the “fragrance of Lebanon” (cf. 2.

Ber. 43b), and this should be understood as a further reference to the Sanctuary. For Lebanon interpreted as Sanctuary see on Hab 2:17 (note 48) and cf. Jer 22:20; Zech 10:10. 'SMT “they shall return”. Cf. LXX. For MT “inhabitants”. 7g. ythwn compares with LXX kathiountai which is the basis for the widely accepted emendation of MT ySby to wySbw. See the apparatus of BHK which interprets the LX X evidence correctly (BHS otherwise). '1 7% adds. MT has “in his shade”. On the “anointed One”/“messiah” in Tg. Hosea see Chilton, The Glory of Israel 114. 'SEor MT “they shall grow (grain)”. BH yhyw (Pie/) gives the cue for the Targumist to speak of the resurrection of the dead. For discussion of Israel as “the land of the living” see Gordon, “The Targumists as

Eschatologist”, SV729 (1978) 117-121, and for a comment on the messiah and resurrection see ibid. 122f. Cf. also the Introduction §2.

For MT “they shall blossom like the vine”.

62

Hosea

matured wine when it was poured out in the Sanctuary.”° 9. The house of Israel shall say, “Why should we worship idols any more?”' I, by my Memra, will hear the prayer of Israel and have compassion on them.” I, by my Memra, will make them like a beautiful cypress tree,’ because forgiveness for their waywardness is found before me. 10. Who is wise™’ and will consider these things? Who is prudent and will take note of them? For the ways of the Lord are right,” and the righteous who walk in them shall live in everlasting life through them,”° but the wicked shall be delivered to Gehinnam”' because they have not walked in them.”*

Notes, Chapter 14 (Cont.) *’This is a considerable expansion of MT “His fame shall be like the wine of Lebanon”. The “memorial of the blast of the trumpets” is known from Lev 23:24 where 7%. Ong. and Tg. Ps.-J. render MT zkrwn trw‘h by dkrn ybb’, the phrase used here. For the pouring out of the wine in the Sanctuary cf. Lev. Rab. 1:2. As in v.7, Lebanon refers to the temple. *'For MT “What has Ephraim any more to do with idols?” “MT“I have humbled him, but I shall lead him in the straight way” (reading ‘nyiyw w"Srnw). On prayer ‫י‬ repentance and forgiveness cf. the Introduction § 2. For MT “Iam like a verdant cypress”. The Targumist naturally modified the language of the biblical text, likening Israel, not God, to a cypress tree. “Ty., LXX, Vg translate MT correctly by interrogatives, but many moderns interpret the 7) clauses here as relative clauses. See Wolff's criticism (Hosea 239) of Brockelmann (Syntax § 157).

“Or “straight”. *° Tx. adds. is gvhnm = BH gé-hinnom, “Valley of Hinnom”. See on Nah 1:8 (note 26). *“For MT “but sinners stumble in them”. Because MT seems to suggest that sinners stumble in “the ways of the Lord”, the Targumist expressly states that they shall suffer because they have nor walked in the ways of the Lord. Cf. on 7g. Hab 2:4 (note 17) (so making contrast with the preceding clause in MT). That this

verse exercised the minds of the rabbis is clear from 4. Naz. 23a; b. Hor. 10b.

Joel

CHAPTER

1

1. The word of prophecy from' the Lord which was with? Joel son of Pethuel. 2. Hear this, O elders; listen, all you inhabitants of the land! Has the like of this happened in your days or in the days of your fathers? 3. Tell your children about it, and let your children tell their children, and their children the next generation. 4. What the crawling’ locust has left, the locust swarm® has eaten; what the locust swarm’ has left, the winged locust has eaten, and what the winged locust has left, the creeping’ locust has eaten. 5. Wake up you drunkards and weep; and wail, all you wine-bibbers, over the sweet wine,” for it is withheld* from your mouth. 6. For a nation is coming "‫ווק‬‎ against

my land, mighty and beyond counting; their teeth are the teeth of a lion, and their fangs like a young lion’s.’ 7. They have laid waste the fruit of the vines of my people, and have exhausted their fig-trees.* They have stripped off their bark and thrown it down; their branches have become white. 8. O congregation of Israel,’ make a lamentation’ like a virgin girded with sackcloth to wail'' for the husband of her youth! 9. Offerings and libations have ceased from the Sanctuary'* of the Lord; and the priests who minister in

Notes, Chapter 1 'Tz. adds. See on Hos 1:1 (note 1).

7566 on Hos 1:1 (note 2).

*A precise translation of the various words for locust is no easier in 7g. than in MT. Tg. uses zhl’ (“crawling locust”) to render BH gzm (“cutting locust” or perhaps “caterpillar”) here and in Amos 4:9, (In 2:25 MT gzm and the other words for locusts are interpreted allegorically by the Targumist.) Tz. gwb’ (“locust swarm”) is employed to render BH rbhA (“locust”) twice here and in Nah 3:15, 17. Cf. 78. Ong. Deut 28:38; Tz. Jer 46:23 (in the latter text, printed editions have zhl’). 78. prh’and BH y/q both seem to mean “winged locust”, but the Aramaic word is used only here to render BH y/q; elsewhere various words are used (cf. Jer 51:14, 27; Nah 3:15, 16; Ps 105:34). Indeed, Tg. Nah 3:15f. has two different words (zAl’and qms’) and this inconsistency in usage is noted by Gelston ( Peshitta 183; cf. also 140f.) who demonstrates that Syr is more consistent. 72. has §mwt’for BH hsyl (“grasshopper”) as in | Kgs 8:37; 2 Chr 6:28. Tg. Isa 33:4 has zAl’. Though 7g. §mwf’seems to mean “creeping locust” and zh/’ “crawling locust” or even “caterpillar”, it is likely that BH Asy/ means “grasshopper” or the like, in view of the Ugaritic pair irby//hsn, where hsn is to be identified with BH hAsy/l. See Dahood, RSP | 121. For comparable difficulties with vocabulary, see D. Talshir, §mwt b‘ly hhyym birgwm h’rmy §1hiwmrwnym (The Nomenclature of the Fauna in the Samaritan Targum) (The Hebrew University Thesis, 1981; Jerusalem, 1984). Cf. also G. Dalman, Wandervégel, Heuschrecken und Geschmies (Giitersloh, 1928) 388-400.

“Tz. hmr mryt for MT *For MT “cut off”. °MT “has come up”. "Te. kbr rywn for MT “MT “They have laid Targumist the Lord does

‘sys. Cf. 4:18; Isa 49:26; Amos 9:13.

Iw (“those of a lioness [or “lion”]”). Cf. Amos 3:4 (for kpyr). /by’ waste my vines and splintered my fig-trees.” According to the thinking of the not have vines and fig-trees, so such an anthropomorphic image is avoided.

‫ שד‬adds.‫‏‬ For MT “lament”. Wolff (Joe/ 18), commenting on the “unique form” 7y of MT, thinks the text has had an uncertain transmission. In any case 7g. has a combination of verb ‘bydy and noun :‫עץ‬‎ ‫ דש‬adds, apparently to clarify the purpose of girding with sackcloth. Cf. 6. San. 104b.‫‏‬ For MT “are cut off from the house”.

65

66

Joel

the Sanctuary’ of the Lord mourn. 10. The fields are ravaged, the earth ts laid waste;"* for the corn is destroyed, the vines are dried up, the olives have fallen off.” 11. Be dismayed, you farmers, wail over wheat and barley, you vinedressers,°for the harvest of

the field is ruined. 12. The vines have dried up, the fig-trees have withered," pomegranates, palms, and apples, all the trees of the field have dried up; for joy has ceased'* among men. 13. Gird yourselves and lament, you priests, wail, you who minister’? at the altar. Come, spend the night in sackcloth, you who minister’ before my God;*

and

for offerings

libations

are

withheld

from

the

Sanctuary

of your

God.

14. Decree’ a fast, proclaim an assembly; gather the elders and all the inhabitants of the land, and enter the Sanctuary’' of the Lord your God and pray before’ the Lord. 15. Woe before” the day; for near is the day that will come from’ the Lord, and like devastation from the Almighty it shall come. 16. Behold, before we see the corn it ts ruined. Joy and gladness have ceased from the Sanctuary of our God.” 17. The bottles of wine are decaying under their seals;’° the granaries are destroyed, the barns broken down, for the grain is ruined. 18. How the animals groan! The herds of cattle are

Apparatus, Chapter | a

.

.

.

Mss; Ms v has an omission by homoioteleuton.

Notes, Chapter I (Cont.) "MT has “ministers” in apposition to “priests”. The action of the priests is cultic, thus LXX supplied “altar” (cf. v. 13), while 78. preferred “in the Sanctuary”.

Perhaps MT “mourns” was too metaphorical for the Targumist. 'SMT “the new wine is dried up, the oil has failed”.

'° Tg. "MT singular '"MT

mplhy krmy’ for MT krmym. and Tg. as in Nah 1:4. The various kinds of trees mentioned in MT, but in the plural in 78. “dried up”. Tz. avoids the metaphor ofjoy “drying up”.

in this verse are expressed in the

OTe: dmsmsyn for MT mSrty (“ministers [of]”) (cf. v. 9).

SIPS renders MT qdw by “solemnize”, which seems quite suitable. 78. translates by gzrw; cf. 2:15. - adds “and enter”, possibly to bring out the meaning of MT ‫עז‬‎ (“in/into the house”). “For MT “cry to”. On Tg. gdm for BH 7// with verbs of “crying”, “praying”, etc., see Klein, JTS NS 30 (1979) 506. “Te. mn qdm for MT / (“for”). “MT pwm vhwh (or ywm lyhwh etc.) (“the day of the Lord”) is rendered by Tg. ywm'(d)‘tyd Imyty mn gdm ywy in Isa 2:12; 13:6; Ezek 30:3; Joel 2:1, 11; 3:4; 4:14; Amos 5:18, 20; Obad 15: Zeph 1:14; Zech 14:1; Mal 3:23. In Isa 13:9 the phrase d ‘tyd Imyty (“that will come”) is lacking. For ‘tyd see on Nah 1:2 (note 8). at “Is food not cut off before our eyes, joy and gladness from the house of our God?” MT of this line is most difficult, but JPS offers a good version: “The seeds have shrivelled under their clods.” For a discussion of the problems see Wolff (Joe! and Amos [Philadelphia, 1977] 19) who has a

similar translation. It is clear that the Targumist, like other ancient translators, was baffled by the Hebrew text here.

Translation

67

bewildered”’ because they have no pasture, even the flocks et sheep have perished.” 19. Before you: O Lord, 1 pray;”’ for an east wind mighty as” a fire has destroyed the habitations’' of the wilderness, and flame has devoured all the trees ofthe field. 20. Even the beasts of the field w inten in hope before’ you, for the Walereourses are dried up, and an east wind mighty 0" a fire has destroyed the habitations®' of the wilderness.

CHAR

LER 2

1. Blow the trumpet in Zion, sound the alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day which will come from’ the Lord has arrived, for it is near. 2. A day of darkness and gloom, a day of clouds and dense cloud. Like the /ight 07 dawn spread over the mountains, there is a people numerous

and mighty! Their like has not been from of old, nor shall it be again after them through the years ofdistant generations. 3. Before them fire devours’ and behind them the flame destroys; the land is like the garden of Eden before them, and behind them a desolate waste; but there is no escape in itfor the wicked.° 4. Their appearance is like that of horses; they gallop like steeds. 5. With the noise as of chariots they leap on the

Notes, Chapter 1 (Cont.)

Tg. mt‘rbin for MT nbkw. Cf. Tg. Ong. Exod 14:3 m'rblyn for MT nbkym. In Mic 7:4, the rare BH mbwkim (“their confusion”) is translated by 7g. ‘rbw/hwn. The search for the precise meaning of BH nbkym in Exod 14:3 is reflected in Mekilta, Beshallah2. 57 supports a reading naSammia for MT ne’samia. *For MT “To you, O Lord, | call”. See note 22 above. °° Ty. adds. Cf. Jer 15:14; 17:4. *'MT “consumed the pastures”. 7g. 'syp for MT K/h is interesting because BH ‫א‬‎ / is frequently translated by Tz. Sysy (“destroy”). See on 2:3 (note 4) below. It should be noted, however, that in 7g. “an east wind” is the subject of the verb, whereas in MT it is “a fire”. 78. Sysy is found in the next part of the verse as a translation of MT .‫זמ‬‎ Although BH ‫מ‬‎ ‫ וז‬can also mean “habitations”, here MT must be interpreted as “pastures”. 7g. “habitations of the wilderness” occurs in the next verse and in 2:22,

*For MT “cry out to you”. See note 22 above.

Notes, Chapter 2 'Tz. adds. See on 1:15 (note 24). Te. mt’ for MT b’(“has come”).

Ty. adds to clarify the sense. See the translation of MT kShr prs by Wolff, Joe/ 37. Some critics would emend MT to kis‘hor (“like soot”). Cf. BHS, JPS. .‫‘ "דש‬kl’is a little unexpected here. See on v. 5 (note 7) below.‫‏‬ ‘For MT “blazes”, that is “consumes”. Tz. mSysy’ Slhbyt’ (“the flame destroys”) compares with 1:19 (“the flame has destroyed”). In both verses the Hebrew verb translated is /ht. For Tg. Sysy see Slhbyt’Sysy't on vy. 5 (note 7) below.

’MT “nothing escapes them”. 7g. is at pains to mention that it is “the wicked” who will meet the fate described. For the identification of the wicked and the restriction of punishment to the wicked in 7g. see Smolar and Aberbach, Studies 189, and cf. Mic 2:10; Zeph 1:7, 18; Zech 2:7. See the Introduction § 2.

68

Joel

tops of the mountains, like the crackling of the flames of fire destroying’ among dry chaff, like a mighty people which knows the order of” battle. 6. Before Hh the peoples tremble, all faces are covered with a coating of black like a pot.'° 7. Like warriors they run, Ue soldiers they scale the wall; they advance each in his own path, they do not de/ay in'' their paths. 8. They do not jostle each other, they proceed 0 in his own lane;”” witere they are sent, they go (and) kill; they do not take money.' 9‫י‬‎ ‫ןח‬ the city, armed men“"* run upon the wall, they climb into the DUS: they enter through the windows like thieves. 10. Before them the earth is /aid waste,’ the heavens shake; the sun and the moon are darkened, and the stars withhold their brightness. 11. The Lord has raised his Memra'® before his army, for his army'’ is immense indeed; for those who carry out his Memra are mighty.” For great is the day which will come

Apparatus, Chapter 2 a

Mss

Notes, Chapter 2 (Cont.) ‫“ דאוד‬consuming” or “devouring”. 7g. Sysy frequently translates BH ,10 ,12 ;14 ,2:2 ,5 etc. See further on Nah 1:10 (note 33).‫‏‬

‘/, as for example in Amos

1:4, 7,‫‏‬

*7%. adds. Cf. MT and Tg. Nah 1:10. *For MT “arrayed for”. With Tg. sdry grb’ (“order of battle”) compare Akkadian sidru, sidirtu (“battle line”); BH Sdrwt (“ranks”; 2 Kgs 11:8, 15). For discussion of the term séder (“military formation”) at Qumran see Y. Yadin, The Scroll of the War of the Sons of Light (ET; Oxford, 1962) 142-144. Cf. MT and Tg. Nah 2:11. MT probably means “gather paleness”. BH pwr is difficult, though a comparison with prwr (“pot”) is reflected in 78. , LXX, Syr, Vg. For further discussion see Cathcart, Nahum 105. According to Hayward (The Targum of Jeremiah 6), Tg. uses one of its “stock phrases” or “clichés” which also occurs at Jer 8:21; 14:2. 7g. Arwm (“colour, coating”) is a Greek loan-word (chroma, “colour”). See below on Nah 2:11 (note 36). "MT “turn aside in”, though the meaning of BH ‘bt (which is a hapax legomenon) is disputed. See Wolff, Joel 38; L.C. Allen, The Books of Joel, Obadiah, Jonah and Micah (Grand Rapids, 1976) 65n. 6.

"A marginal gloss in Codex Reuchlinianus has bbystyh (“in his wickedness”) for bkbsyh (“in his own lane”).

For MT “Through the midst of the javelins they attack, they are not impaled.” Cf. Cathcart, Orientalia 53 (1984) 153. Tz. evidently understood MT AS/has if it was derived from the root 5/h(“to send”) and then connected bs‘ with besa‘ (“profit, gain”). See J.A. Bewer, The Book of Joel (ICC; Edinburgh, 1911) 103; Y. Komlosh, “The Etymological Basis of Certain Translations in the Targum to the Twelve Prophets” (Heb.), in ee Sarfatti ef al. (eds.), Studies in Hebrew and Semitic Languages (Ramat-Gan, 1980) 164. MT divides differently: “they rush into the city, they run upon the wall”. Jz. seems to have connected MT ySqw (“they rush”) with ‫מא‬‎ (“be equipped with”) which occurs as a denominative verb of neseq (“weapons, equipment for battle”). Cf. HA 0, "For MT “trembles”. Although people and even mountains may tremble in 7g., the earth apparently does not. Cf. Amos 8:8 where Tg. thrwb (“shall be laid waste”) translates MT trgz (“shakes”). In 2:1 78. renders MT yrgzw (“tremble”) literally by yzw‘wn. “Te. rym mymryh for MT ntn qwiw (“utters his voice”). Cf. 4:16; 2 Sam 22:14: Amos 1:2. Tz. mSrytyh (“his army”) is used twice in this verse, first to translate MT Aylw and then here to render MT mhnhw (“his camp”). '"MT “he who carries out his word is mighty”. Note 78. mymryh for MT dbrw.

Translation

69

from” the Lord, and exceedingly terrible; who can bear it?”’ 12. “Even now”, says the Lord, “return to my worship with your whole heart, with fasting, and weeping, and ‎‫"ו‬13. Remove the wickedness of your heart, but not with the tearing of your garments,’ and return to the worship of the Lord your God, for he is gracious and merciful. He removes anger,” and multiplies blessings,” and he draws back his Memra from bringing evil.” 14. Whoever knows that he has sins on his conscience, let him turn back from them, and he will be shown compassion; and whoever repents, his sins shall be forgiven, and he will receive blessings and consolations, and his prayer will be like that of a man who presents offerings and libations in i the Sanctuary of the Lord your God!" 15: Blow the trumpet 1in Zion, decree’ a fast, proclaim an assembly. 16. Gather the people together, prepare’ the congregation, gather the elders together. Bring together the children and those who suck the breast; let the bridegroom go forth from his bedroom and the spouse from her bridal chamber. 17. Between the porch and the altar, let the priests who serve before’ the Lord weep, and say: “Spare your people, O Lord, and do not make your inheritance a reproach to be ruled over” by the nations! Why should they say among the nations ‘Where are those who were redeemed by the Memra of’ their God?’” 18. Then the Lord spared*' his land and had compassion on

Notes, Chapter 2 (Cont.)

"Te. adds. See on 1:15 (note 24). Tz. mn ]‫אר‬‎ Iswhrwityh for MT my ykylnw, but the meaning is the same. *'MT “Tear your hearts and not your garments.” 7g. avoids the metaphor “tear your hearts”. ‫ דש‬mrhyq rgzfor MT rk pym (“slow to anger”). Cf. MT and Tg. Jon 4:2; Nah 1:3. These words are‫‏‬ found ina similar list of attributes in Exod 34:6; Num 14:18 where 78. Ong. and Frg.-Te. translate MT rk‫‏‬ pym by mrhyq rgz. However, Tg. Neof. and Tg. Ps.-J. have‫ עא ‏‬rwh. Cf. Hebrew rk rwhin Qoh 7:8; Ecclus‫‏‬ ,5:11 and Phoenician rkrh( CIS 1:97). See Dahood, Biblica 33 (1952) 208f.‫‏‬ ‫ דש‬msgy Im‘bd thwn for MT rb hsd (“abounding in kindness”). Cf. MT and Tg. Jon 4:2.‫‏‬

“For MT “and repents of evil”. 78. takes care to avoid giving the impression that God “repents” or “changes his mind” (cf. | Sam 15:29). 5606 is the subject of the verbs in MT: “Who knows, he may turn back and repent, and leave a blessing behind him, offering and libation for the Lord your God.” As with the previous verse, the Targumist could not accept the view that God might repent, so he interprets v. 14 as a concern with the repentant sinner who will be blessed by God. Note that Aramaic ytwh (“turn back, repent”) occurs twice. On the individualistic repentance reflected in this passage see Chilton, The Glory of Israel 43f. The opening clauses of Joel 2:14 and Jon 3:9 are identical in MT and both texts speak of repentance in the same manner. See the Introduction § | for the application of the gezerah shavah (“equal category”) principle here. Finally, observe in this passage that prayer is regarded as having equal merit with sacrifices. Cf. Hos 14:3, Mal 1:11 and see the Introduction § 2. °See on 1:14 (note 20).

‫ דש‬zmynw for MT qd§w (“sanctify”). Cf. Josh 7:13 (with “people” as object). Aramaic zn BH qd in Joel 4:9 (“prepare the fighters”) and Mic 3:5 (“they prepare war”).‫‏‬

translates‫‏‬

25666 on 1:13 (note 19) and cf. 1:9.

‫ ל‬Ty. Imsit translates MT /mS/in the way of other ancient versions (LXX, Vg, Syr). Some modern critics‫‏‬ derive MT from mS5/ (“taunt”).‫‏‬ °° Ty adds. MT (“Where is their God?”), by calling the Lord himself into question, sounded too irreverent for the Targumist, who therefore made the people of Israel the object of the nations’ mocking query. 3!NM{T “was roused for” or “was jealous for”. Divine “jealousy” was inconceivable to the Targumists and

various expedients were used to avoid its mention. Cf. Nah 1:2; Zeph 1:18; 3:8; Zech 1:14; 8:2. An exception was made for 7 gnw’and 7qn’in Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15; Josh 24:19. But see on Nah 1:2 (note 6). For rabbinic references to this verse, cf. b. Sof. 2b-3a; Num.

Rab. 9:12.

70.

| Joel

his people. 19. And the Lord answered and said to his people: “Behold I will bless for” you grain, wine and on and you shall be satisfied by them. Nevermore will I put on you the shame or hunger’ among the nations. 20. I will remove the people 2-5 come from the north* far from you, and I will drive them into a desolate and ruined” land, their front to the eastern sea and their rear to the western sea; and the stench of them shall go up and the foul smell of them shall rise up. For they have done much evil.*° 21. Do not be afraid, O land of ‫ו‬‎ Be glad and rejoice, for the Lord has multiplied ESTES among you his people.*’ 22. Do not be afraid, O beasts of the field, for the habitations of the wilderness are wreathed (with flowers), 2 5 the tree has produced its fruit and

the fig-trees and vines have borne their fruit.*° 23. O children of Zion, be glad and rejoice in the Memra of the Lord your God! For he has given you back your teacher in righteousness,*' and he sends down rain for you, the early rain in its time and the late rain in the month of Nisan.”* 24. ne threshing-floors shall be full of grain, and vats shall overflow with wine and presses” with oil. 25. And I shall repay you good years in place of the years in which you were pillaged by peoples, tongues, governments, and kingdoms, the great retribution of my army,” which I sent against you. 26. You shall

Notes, Chapter 2 (Cont.) For MT “I will send”. By coincidence, Gen Rab. 75:8 cites this verse as an example of how God blessed Jacob. “Te. adds “hunger”, interpreting “shame” in the light of the first part of the verse. Furthermore, “the shame of hunger among the nations” is found in MT Ezek 36:30. In Gen. Rab. 63:11, Joel 2:19 is cited with the word “hunger” inserted. “For MT “the northerner”. MT “parched and desolate”. *°MT “He has done great deeds”. Tx. clarifies who precisely is the subject of the sentence. Some critics ] insert yhwh into MT (e.g. 3115, JPS), but this seems unwarranted. See Wolff, Joe/ 55. Cf. v. 13 for sgy/msgy Im‘bd thwn (“has multiplied/ multiplies blessings”).

“See on 1:19 (note 31). For MT “are green”. “For MT “have yielded their produce”. 41 Perhaps Tg. could also be rendered: “your teacher of righteousness”. MT has “for he has given you the early rain in righteousness”. 7g. compares with Vg doctorem iustitiae; cf. NAB. Vermes (Scripture and Tradition in Judaism (2nd ed.] 54) mistranslates Tg. as follows: “for he shall return to you him who teaches

you righteousness”. He identifies the teacher as the new Moses, though he does not rule out Elijah as a candidate. Smolar and Aberbach (Studies 86) think that 78. may reflect “restoration of Torah instruction

after the Hadrianic persecution”. * After the citation of this part of the verse in b. Ta‘an. Sa there is a lengthy discussion concerning the times when the early rain and the late rain fall, with particular reference to the addition of the words “in its time” (cf. the similar passages in Deut 11:14; Jer 5:24). MT br’Swn, which is usually emended by critics to kr’§wn (“as of old, formerly”) on the basis of LXX, Syr, Vg, probably means “in the first month”, and the ‎‫ו‬

‘in the month of Nisan” found in 78. and 2. Ta‘an. 58-68 reflects this (cf. Exod

12:1).

“MT “And I shall repay you the years consumed by the locust, the winged locust, the grasshopper, and the cutting locust, my great army.” 78. has interpreted the locusts allegorically here, and the reference to “peoples, tongues”, etc., recalls similar words in Dan 3:4, 7, 29, 31; 5:19; 6:26; 7:14; Rev 5:9; 7:9: 13: 7; 14:6;

WEES

Translation

1

eat food* and be satisfied, and shall praise the name of the Lord your God, who performed wonderful deeds with you; my people, the house of Israel, shall be ashamed no more. 27. And you shall know that I have caused my Shekinah to dwell*® in the midst of the house of Israel. And 1 am the Lord your God, and there is no other; and

my people, the house of Israel, shall be ashamed no more.

Slob eal elke) 1. After that I will pour out my Ho/y' Spirit on all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams and your young men shall see visions. 2. I will even pour out my Ho/y' Spirit upon menservants and maidservants in those days. 3. I will set signs in the heavens and on earth: blood and fire and columns of smoke. 4. The sun shall be turned into darkness and the moon into blood before the coming of the great and terrible day which will come from’ the Lord. 5. But everyone who prays in the name ofthe Lord shall be delivered, for there shall be deliverance on Mount Zion and in Jerusalem, as the Lord said. They shall be delivered whom the Lord appoints.”

CHAPTER 4 |. For behold in those days and at that time, when I end the captivity of the men' of Judah and the inhabitants of Jerusalem, 2. I will gather all the nations together and bring them down to the valley of judicial decision,’ and | will call them to account there

Notes, Chapter 2 (Cont.) *For MT “in plenty”. 4°MT “I am”. Cf. Tz. at 4:17, 21; Hab 2:20, and see the Introduction § 2.

Notes, Chapter3 'On this concept see P. Schafer, Die Vorstellung (Miinchen, 1972); Chilton, The Glory of Israel 48-52.

von

heiligen

the survivors shall be those whom

Literatur

in der rabbinischen |

awfa adds. See on 1:15 (note 24).

‎‫“ דואד‬And among

Geist

the Lord calls” (RSV), but the meaning of the

Hebrew is uncertain.

Notes, Chapter 4 ‘For MT “I restore the fortunes”. See on Hos 6:11 (note 23).

|

Both 78. and Theod (“into the country of judgement”) interpret the proper name Jehoshaphat of MT. Cf. v. 12. Tg. similarly translates MT “Valley of Decision” in v 14. Smolar and Aberbach (Studies 123f.) attempt to identify the location of the valley and suggest (following Eusebius) the Valley of Hinnom for this verse and v. 12, and the Valley of the Kidron for v. 14.

72

|1]

over my people and my heritage Israel, whom they scattered among the nations; and they divided up my land, 3. and cast lots for my people. They gave a boy over fora harlot’s hire, and sold a girl for wine to drink. 4. What are you reckoned’ before me O Tyre and Sidon, and all the districts of the Philistines? Are you paying back before me for something? If you are paying back before me, I will make your deeds recoil on your own heads swiftly and speedily. 5. For you have taken my silver and my gold and carried off my precious treasures’ to your temples. 6. And you have sold the people of Judah and Jerusalem to the Greeks, so that you have removed them far from their own

territory. 7. Behold, I will bring them back openly from the place where you sold them, and 1 will make your deeds recoil on your own heads. 8. I will deliver’ your sons and daughters into the hands of the people of Judah, and they shall sell them to the Sabeans, a nation far away. For by the Memra of the Lord has it been decided so.’ 9. Proclaim this among the nations, prepare the fighters,” let the warriors come openly,’ let all the fighting men'° draw near and go up. 10. Beat your ploughshares into swords, and your sick/es'' into spears. Let the weakling say, “I am strong”. 11. Let all the nations gather together'* and come from round about, and draw near; there the Lord will destroy the power oftheir warriors.'’ 12. Let the nations come openly,"* and go up to the valley of judicial decision;"” for there I will reveal myself'°to judge all the nations round about. 13. Put the sword into them, for the time of their end has arrived; go down and tread their warrior dead like grapes that are trodden in the winepress;

Notes, Chapter 4 (Cont.) ‫ דש‬adds; cf. Zech 4:7.‫‏‬

“Tg. mny hmdty tby’ for MT mhmdy htbym. In Hos 13:15 Tz. mny hmdth (lit. “precious vessels”) translates MT k/y hmdh (“precious vessel”). See also on Nah 2:10 (note 33). ° Te. h’n’ myty lhwn bgly for MT Anny m'yrm (“I will rouse them”). For 78. Aramaic bg/y see on Hos 11:11 (note 25).

For MT “sell”. "MT “For the Lord has spoken”. “For MT “prepare for (lit. “sanctify”) war”. See on 2:16 (note 27). .‫ "דש‬yytwn bgly for MT h‘yrw (“arouse”). See note 5 above.‫‏‬ '’The translation proposed tries to distinguish gbry ‘bdy qrb’ (“fighting men”) from ‘bdy grb’ (“the fighters”) earlier in the verse. MT Ppening hooks | For Aramaic mg/, Hebrew mgi, see on v. 13 below (note 17). ae wSw Is uncertain. See HALAT 760 sub ‘ws. The sense “assemble” is reflected in LXX, Syr. “For MT “There bring down your warriors, O Lord!” 78. should be compared with Vg ibi occumbere faciet Dominus

robustos tuos. Wolff (Joel 73) is impressed

by Tg. and translates MT

as follows: “That

Yahweh may shatter your heroes” (reading w*yahét for hanhat). But in any case Tg. could not conceive of ‎‫ ו‬leading a band of warriors. 8 Tg. yytwnSe bgly for a MT y‘wrw (“let them rouse themselves”). Ives”). See above on v. 7 (note 5) and v. 9 (note 9). '°For MT “sit”. The anthropomorphic image of the Lord sitting is avoided by Tg.

Translation

|3

pour out their blood,"’ for their wickedness is great. 14. Army pele army'* in the valley of judicial’? decision; for near is the day which will come from’ the Lord in the valley of judicial’ decision. 15. Sun and moon are darkened, and the stars withdraw their brightness. 16. And the Lord will ca//*!from Zion, and from Jerusalem he a Mi up his Memra,” and the heavens and earth will tremble, But the Lord is a support” his people and a help” to the children of Israel. 7 And you shall know that I the 0 your God have caused my Shekinah to dwell* in Zion, my holy mountain; and Jerusalem shall be holy and strangers shall never again pass through it. 18. And at that time, the mountains shall drip with sweet wine,’° and the hills shall flow with goodness;”’ all the watercourses

of the house of Judah shall flow with water; and a

spring shall come forth from the Sanctuary of the Lord and shall water the Valley of Acacias. 19. Egypt shall become a desolation, and Edom a desolate wilderness, because of the violence done to the people of Judah in whose land they shed innocent blood. 20. But Judah shall be inhabited for ever, and Jerusalem for generation after generation. 21. Their blood which I avenged on the nations I will avenge again, says the Lord, who caused his Shekinah to dwell in Zion.”*

Notes, Chapter 4 (Cont.) "MT “Apply the sickle, the harvest is ripe; come and tread for the winepress is full, the vats are overflowing.” This passage illustrates very well how the Targumist has observed his “principle to render not the metaphor but what it represents” (Churgin, Targum Jonathan 85). In v. 10 Tg. mgl’(“sickle”) translates BH mzmrh (“pruning-hook”). Here MT mg/ is rendered by Aramaic hrb’, as Tg. moves away from

| metaphorical language. Cf. MT and 78. Isa 63:2f.; Rev 19:15. ‫סז‬-5 MT “crowd upon crowd”. BH Amwn can also mean “troops”, “army” (cf. Judg 4:7)—the meaning‫‏‬ +h‫‏‬ found suitable by the Targumist. "MT “Valley of Decision”. See Smolar and Aberbach (Studies 123f.) for reference to Eusebius suggestion that the location was the Kidron Valley. 7g. here is the same as for Jehoshaphat in wv. 2, 12. . 7977 adds. See on 1:15 (note 24) and cf. 2:1, 11; 3:4. 7g. in However, “roaring”. Lord the of conceive not could Targumist The 1:4. Amos Cf. roar”. “will IMT

2 Sam 22:4 it is said that the Lord “thundered”. Tez. yrym mymrh; see on 2:11 (note 16). For MT “shelter”. “MT “stronghold” or “refuge”. Cf. Nah 3:11. 25566 on 2:27 (note 46). Here and in v. 21 MT has 5kn (“dwells”). 55666 on 1:5 (note 4).

.

|

in Isa 7:22. It is not clear why the Targumist 27Eor MT “milk”. BH Alb is also rendered by Aramaic twhb’ a surrogate for mgr’(“rain”) in Ms cat swb’as compare might we perhaps but rendered Alb in this manner, Tz. Hos 2:23. See note 58 on that verse. SMT “I will treat as innocent their blood which I have not treated as innocent; the Lord dwells in Zion.” On the difficulties in this verse see Allen, Joe/ 117n. 47.

AMOS

CHAPTER

1

1. The words of Amos, who was an owner of herds' from Tekoa, which he prophesied’ concerning Israel in the days of Uzziah king of the tribe of the house’ of Judah, and in the days of Jeroboam son of Joash king of Israel, two years before the coming of the earthquake. 2. And he said, “The Lord calls‘ from Zion, and lifts up his Memra from Jerusalem; and the dw ellings of the kings shall be made desolate, and their mighty cities shall be destroyed.”° 3. Thus says the Lord, “For three transgressions

of Damascus, and for four, I will not forgive them’; because they threshed the inhabitants of the land of* Gilead with threshing sledges of iron. 4. So I will send fire upon Hazael’s house, and it shall destroy’ the fortresses of Bar’? Hadad. 5. I will destroy the might'' of Damascus and wipe out the inhabitants from the Valley of Aven and the one who wields power'* from Beth-eden; and the people of Aram shall be exiled to Cyrene”,'* says the Lord. 6. Thus says the Lord, “For three transgressions of Gaza, and for four, I will not forgive them’; because they exiled an entire population, which they handed over to Edom. 7. So I will send fire upon the walls of Gaza and it shall destroy” its fortresses. 8. I will wipe out the inhabitants from Ashdod and the one

Notes, Chapter 1 ‘Tg. mry gytyn for MT bnqdym (“among the sheep breeders”). Tg. renders MT bwar (“livestock breeder”) in 7:14 by the same words, thus avoiding the appearance of inconsistency in the information given about the prophet’s livelihood. On the rare BH nqd (only in 2 Kgs 3:4; Amos 1:1) and the ancient versions see Wolff, Amos 116. *For MT “saw”. See on Hab 1:1 (note 1). Note that JPS renders MT ‫'צז‬‎ hzh by “who prophesied”.

‫ ד‬adds.‫‏‬ *For MT “roars”. See on Joel 4:16 (note 21).

*See on Joel 2:11 (note 16) and cf. Joel 4:16. *For MT “And the pastures of the shepherds shall languish and the summit of Carmel shall wither.” For the equation of “shepherd” with “king” see on Zech 10:2 (note 12). Tg. describes the utterance of the Lord devastating the king’s castles and their fortifications. This contrasts with MT which depicts the effect on fertile lands and fields. For Tz. “dwellings, habitations” as a translation of MT nwt (“pastures”) see on Joel 1:19 (note 31) and cf. Joel 2:22. MT krml/ (“Carmel”) is not recognized as a place-name by the Targumist here or in 9:3. ™MT “I will not revoke it” or “I will not take it back”. The suffix of BH ’Sybnw refers to the word of the Lord containing his decree of punishment. 7g. does not translate literally, but its version is effective. Cf. vv. So 9, iy U3; 2517 4,.6:

‘Te. adds. *For MT “devours”. See on Joel 2:5 (note 7). ‫ דש יל‬br hdd for MT bn hdd. As it happens, Tg. has reproduced the form of the proper name which is‫‏‬ found in the Aramaic Zakir Inscription (KA/ 202:4): brhdd br hz1, “Barhadad son of Hazael”.‫‏‬

"For MT “bar”. Cf. MT and 7g. Nah 3:13.

"For MT “the one who holds the sceptre”. MT has “Kir”, which must have been in Assyria. Tz. gyryny, Vg Cyrenen (cf. also Amos 9:7) can hardly be correct. See Smolar and Aberbach (Studies 121) who think that the mistaken identity is due to homophony.

vy

78

Amos

who wields power'’ from Ashkelon; and I will turn the scourge of my power" against Ekron, and the remnant of the Philistines shall perish”, says the Lord

God."° 9. Thus

13. Thus says the Lord, “For three transgressions of the Ammonites,

and for four, 1

says the Lord, “For three transgressions of Tyre, and for four, I will not forgive them’; because they handed over an entire population to Edom, and did not remember the covenant of brothers. 10. So I will send fire upon the walls of Tyre, and it shall devour its fortresses.” 11. Thus says the Lord, “For three transgressions of Edom, and for four, 1 will not forgive them’; because he pursued his brother with the sword and destroyed his pity, and his anger killed“'® perpetually, and he kept his wrath for eyer. 12. So I will send down fire upon the south,'’ and it shall destroy’ the fortresses of Bozrah.”

will not forgive them’; because they ripped open the pregnant women of the land of Gilead, in order to extend their boundaries. 14. So I will set fire to the walls of Rabbah, and it shall destroy’ its fortresses, with fanfare on the day of battle, with a storm on the day of wind. 15. Their king shall go into exile, he and his princes together”, says the Lord.

CHAPTER

2

1. Thus says the Lord, “For three transgressions of Moab, and for four, I will not forgive them'; because he burned the bones of the king of Edom and used them for plaster on his house.’ 2. So 1 will send fire upon Moab and it shall destroy’ the fortresses of the city.2 And Moab shall die in tumult, amid fanfare and the blast of the trumpet. 3. I

Apparatus, Chapter 1 a

Mss.

Notes, Chapter I (Cont.) ‘For MT “my hand”. Te. ywy thym for MT ‘dny yhwh.-See Wolff, Amos 130; Hayward, Divine Name and Presence 39-41. This substitution is frequent in Amos. Cf. also Mic 1:2; Zeph 1:7; Zech 9:14. 16 8 : MT is‫ב‬:‎ difficult but probably means “did tear”. As noted by Wolff (Amos 130), BH pw (“his anger”) is found as object of trp in Job 16:9. LXX, Syr, Vg reflect a reading wyfr, but 7g. almost certainly had the difficult yirp pw to contend with. 17 For MT “ “Teman”.‫וו‬‎ 7g. renders the place-name by “south” in Jer 49:7, 20; Ezek 25:13: Obad 9; Hab 3:3.

Notes, Chapter 2 'See on 1:3 (note 7). “MT has simply “for lime”. The verb used in 7%. (sdynwn) is cognate with the noun Syd of MT. Vg has usque ad cinerem (“completely to ashes”). 3 6 ” For MT “devour”. See on Joel 2:5 (note 7) and cf. Amos 1:4, 7, 12. 14

“For MT “Kerioth”, , aa Moabi Moabite town. 7g. krk’ rie (“the (S ‫ו‬‎ indicates that the Targumist associated MT city”) qrywt with qryh (“town”). See Smolar and Aberbach, Studies 115, and cf. Jer 48:24, 41(Mss).

Translation

79

will wipe out her judges® from her midst and kill all her princes with him”, says the Lord. 4. Thus says the Lord, “For three Wransgressions of Judah, and for four, I will not forgive

them'; because they have loathed“ the law of the Lord and have not observed his statutes; their deceptions’ after which their fathers went have led them gatas 5. So I will send fire upon the people of the house of Judah, and it shall destroy’ the fortresses of Jerusalem.” 6. Thus says the Lord, “For three transgressions of Israel, and for four, I will not forgive them'; because they have oe the innocent and the poor for silver in Order that they might acquire an inheritance.* 7. They trample the heads ofthe poor into’ the dust of the earth and pervert the cause of the needy.'° A man and his father go to the same girl in order to profane my holy name. 8. They recline around'' all? their idolatrous altars’* on couc = taken in pledge, and in the house of their idols they drink wine obtained by robbery." 9. Yet I destroyed the Amorite before you, whose height was like the height of cedars, and who was as strong as oaks. I destroyed his fruit above and his roots below.'* 10. And I brought you up from the land of Egypt and led you through the wilderness forty years, to possess the land of the Amorite. 11. And I raised

Apparatus, Chapter 2 2 Sperber’s gsy is a misprint for qsw. 2 Mss.

Notes, Chapter2 (Cont.) ‘Tz. dynh’ for MT Swpt (“the ruler”). “With him” at the end of the verse makes sense in MT but not in Tz., which doubtless accounts for the variant khd’(“together”) in Sperber’s Ms 6

|

°For MT “rejected”.

‫ו‬‎

‫ דאוד‬kzbyhm means “false gods” here. Cf. Vg idola sua. LXX has ta mataia auton (“their follies”). See‫‏‬ /‫‏‬ . Wolff, Amos 133. ‘For MT “the innocent for silver and the poor for a pair of sandals”. Tz. bdy/ dyhsnwn (“in order that they might acquire an inheritance”) also translates BH b’hwr n‘lym (“for a pair of sandals”) in 8:6. 7g. should be

| compared with Ruth 4:7; cf. also Deut 25:8-10. * 06 Mss have “like”, but “into” seems better and may well reflect the sense of MT if For MT “way of the oppressed”.

Tg. dyn hS yky’ mstn also occurs in 5:12 where it accurately translates

oe bywnym ... htw (“they pervert the cause of the needy”). '' Ty. mshryn for MT ytw (“they recline”). For

MT “every altar”. On

78. “idolatrous altars” see at Hos 4:19 (note 41) and cf. Hos 8:11:

8

Amos 3:14. out‫‏‬ ‫“ דש‬couches” for MT “garments” is somewhat strange, but presumably it includes garments spread wrongfully‫‏‬ withheld being is clothing of item the that is MT in on the couches, since the point of the passage from poor debtors.‫‏‬ '4Eor MT “bought with fines they imposed” (JPS). 41 ‘wns’ could mean “force” as well as “robbery”. 5566 on Hos 9:16 (note 44).

80

Amos

up some of '° your sons as prophets and some of '® your young men as teachers. '’ Is that not so, people of Israel?” says the Lord. 12. “But you /ed your teachers astray with'® wine, and commanded the prophets, saying, ‘Do not prophesy.’”” 13. Behold I will bring distress upon you,’ and I will impede you in your place just as a cart is impeded ! when it is laden with? sheaves. 14. The house of”? refuge shall fail the swift, the strong shall not possess’ his strength and the warrior shall not save his life. 15. The bowman shall not stand his ground, and the fleet-footed shall not save himself; nor shall the horseman

save his life. 16. Even the most stouthearted among the warriors shall flee naked and unarmed” at that time”, says the Lord.

CHAPTER

3

1. Hear' this word, O people of Israel, that the Lord has decreed’ against you, against the whole family that I brought up out of the land of Egypt, saying, 2. “Jn you alone have I taken pleasure’ out of all the families of the earth; therefore I will punish

you for all your sins.”* 3. Do two walk together without having met? 4. Does a lion

Apparatus, Chapter 2 (Cont.) > Printed editions and Codex Reuchlinianus margin.

Notes, Chapter 2 (Cont.) '°As with Tg., the min of MT is probably partitive: “some of your sons as prophets”, etc. "For MT “Nazirites”. According to Smolar and Aberbach (Studies 9), “TJ carefully adhered to a basic halachic attitude regarding vows, which were generally considered to be ill-advised”. Therefore, in translating Amos 2:11f. the Targumist had to find a way of ignoring the Nazirites who vowed not to drink wine and who are clearly highly esteemed in MT. He accordingly replaced them by “teachers”. '“For MT “made the Nazirites drink”. See previous note. "Literally, “Do not prophesy a prophecy”. The noun nbw’h is added by Tg. Tg, ‘q’ (“distress”) is probably from the same root ‘wq as the verbs which follow. See next note. *'Ms v has pyq’(“shaking, tottering”) which is probably cognate with pq in MT Nah 2:11. But the real

difficulty in the verse is the interpretation of the BH and Aramaic forms from the root ‘wg. It seems appropriate to connect them with Arabic ‘aga (“impede”).

‫ דש‬t'yn’for MT mlh th (“full of”).‫‏‬ Te. adds. “Te. yhsyn might also, however, have the same nuance as MT yms (“summon”). 57% adds and thus clarifies the meaning of the preceding “naked”. Notice that JPS translates MT ‘rw (“naked”) by “unarmed”.

Notes, Chapter 3 7 45 for MT §m‘w (“hear”). See on Hos 4:1 (note 1). *For MT “spoken”. ‫ "דקה‬tr'yty for MT yd'ty (“have I chosen” or “have I cared”). Thus no limit is put on the extent of God’s‫‏‬ knowledge, in the literal sense, of the nations.‫‏‬ “For MT “iniquities”.

Translation

81

roar in the forest when he has no prey? Does a young lion’ raise’ a growl from its den without having made a capture? 5. Does a bird fall into a trap on the ground, if there is no hunter?’ Does 8 trap spring up from the ground without catching something? 6 Ifa trumpet is blown in a city when it is not its time,* do the people who are in "‫וז‬‎ not tremble? Or can misfortune come to a city unless it was done from before’ the Lord? 7. For things are not right that have been done before the Lord God," unless he reveals his secret“'' to his servants the prophets. 8. The lion roars; who will not be afraid? The Lord God has spoken, who will not hear the prophecy?"* 9. Proclaim it in the fortresses of Ashdod and in the fortresses of the land of Egypt! Say, “Gather on the hills of Samaria and see the great confusion in her midst and the oppressors’? in her midst.” 10. “They do not know how to carry out the law,”"" says the Lord, “whose storehouses are filled with robbed goods, and booty ‫ו‬‎ in mee fortresses.” 11. Therefore, thus 5 the Lord God, “Distress has gripped the land;'° your strength shall be taken away "' from you, and your fortresses shall be plundered.” 12. Thus says the Lord, “Just as the shepherd rescues from the mouth of the lion two legs or a tip of an ear, so shall the

Apparatus, a

Chapter 3

Mss.

Notes, Chapter 3 (Cont.) ‫ יד‬br rywn for MT kpyr. In Joel 1:6 it translates BH /by’(“lion” or “lioness”).‫‏‬

°Tz. yrym for MT yin as in Joel 2:11; 4:16; Amos 1:2. "MT has mwqS (“snare”) which has been much discussed; some would read myqs (“hunter, trapper”) on the basis of 7g., LXX, Syr.

“Tz. adds. *MT “the Lord caused it”. Jz. avoids the suggestion that God was directly responsible for the evil that has come to the city (cf. 78. Hab 1:3). The Targumist accomplished this by using a passive verb and the prepositional ‫זמ‬‎ gdm. '°MT “For the Lord Yahweh does nothing”. Tg. avoids suggesting that God’s every action must be disclosed to “his servants the prophets”. The probable meaning of 7g. is that it is only when God has declared his will that humans are able to act as he requires. ‫ "שוד‬swdw can also bear the meaning “his secret”, but others prefer to translate it by “his plans” or “his‫‏‬ purpose”. On 7g. Aramaic rz ina similar context (7g. Jer 23:18) see the remarks of Hayward, The Targum‫‏‬ of Jeremiah

\13n. 15.‫‏‬

"MT “who will not prophesy?” For MT “oppression”. See Tz. ‘nwsyn (“oppressors”) for MT m‘Sqwt (“oppression”) at Isa 33:15 and for MT ‘wn (“iniquity”) at Hab 1:3. For MT “what is right” (nkhh). See on Hos 1:9 (note 23) for references to 78. ‘wryth (“law”).

'SEor MT “those who store up violence and destruction”. 7g. makes the meaning of the text clearer. '°MT is difficult here; perhaps it could be translated, “An enemy, all about the land” (JPS) or “an enemy surrounds

the land”.

78. is discussed

by Komlosh

in M. Sokoloff (ed.), Arameans,

Aramaic

Aramaic Literary Tradition (Ramat-Gan, 1983) 7. ‫“ כז‬shall pass away”. On the basis of Tz. we should probably repoint MT w‘hdrid to w*hutirad.‫‏‬

and the

82

Amos

people of Israel be rescued, who dwell in Samaria in the strength of power and who trust in Damascus.”"® 13. “Listen and testify against the house of Jacob”, says the Lord God, the God of hosts, 14. “that on the day when I punish Israel for its sins, I will also punish those who worship at the idolatrous altar’’ in Bethel, and the horns of the altar shall be

cut off and shall fall to the ground. 15. I will break down the winter house together with the summer

house; the houses which are inlaid with”? ivory shall be demolished and

many houses shall be destroyed”, says the Lord.

CHAPTER 4 1. “Hear this word, you who are rich in possessions in the city’ of Samaria, who wrong the poor and oppress the needy, who say to their nobles,’ ‘Give us power so that we can plunder!” 2. The Lord God has sworn by his holiness that, behold, the days are coming upon you and the nations shall carry you off upon their shields, and your daughters in fishermen’s boats.’ 3. They shall break down the wall upon you and they shall lead you out headlong like women and deport’ you beyond the mountains of

Apparatus, Chapter 4 a

Ms.

Notes, Chapter 3 (Cont.) '*At this point MT is very difficult and Tg. seems not to have understood it. For a convenient discussion of the problems in the Hebrew text see Wolff, Amos

196, 198; H. Gese, VT 12

(1962) 417-438. It seems that

Tz. understood mth as “staff, sceptre” = “power”; cf. its rendering of 30] in 1:5 (note 12). "MT and Tz. Mss have “altars” (pl.). ‫ ו‬adds.‫‏‬

Notes, Chapter 4 'For MT “you cows of Bashan on the hill”. The Hebrew text clearly refers to the rich women of Samaria (see also a similar rabbinic view in b. Shab. 32b-33a), but Tz. identifies the offenders as both male and female. In 7g. Amos 3:9 MT Ary Smrwnis translated literally, but in 4:1 and 6:1 MT Ar Smrwn becomes “the

city (Ark) of Samaria”. See Churgin, translation which disregards MT.

Targum Jonathan 58n.3.

Tg. “rich in possessions” is a standard

*For MT “lords”. ‘MT has “Fetch that we may drink.” 7g. sees an opportunity to employ one of its favourite verbs, viz. “plunder”. “MT is quite unclear. JPS

has “when

you will be carried off in baskets, and, to the last One, in fish

baskets”. 7g. trysyhwn (“their shields”) for MT snwt appears to be a satisfactory translation, though “baskets” cannot be ruled out. However, LXX en hoplois supports the meaning “shields”. Tz. bntkwn (“your daughters”) for MT ‘rytkn suggests that the latter may mean “your posterity” or “your children” (NEB). The last two words of MT are much discussed; see Wolff, Amos 204. A connection with boats is found in 2 BB Wa: |

Translation

83

Armenia’,5 says the Lord. 4. “They came to Bethel and rebelled, in Gilgal they increased sinning,” bringing’ your sacrifices 0 morning, your tithes every three days. 5. You collect® a jee -offering by violence’ and bring it with a song, saying, ‘This is for acceptance.”° For you love that sort of thing, O people of Israel”, says the Lord God. 6. “But I gave you dul/ness'' of teeth in all your cities and lack of food in all your settlements; yet you did not return to my worship”, says the Lord. 7. “But I withheld the rain from you three months before the time'’ of the harvest; and I would send down rain’’ on one city and send down no rain"’ on another city; rain would fall'’ on one property but another property, on which rain did not fall,’> would become parched. 8. Two or three cities would stagger with thirst'’ to one city to drink water, but they would not be sated; yet you did not return to my worship”, says the Lord. 9. “I smote you with blight and mildew; the multitude’ of your gardens and vineyards, your figtrees and olive-trees the crawting'® locust devoured; yet you did not return to my worship”, says the Lord. 10. “I sent against you death’ as in the way of Egypt; I slew with your captured horses; I made the stench your young men with the sword ‫ו‬‎ face,'* yet you did not return to my worship”, says ue your st of your camp rise up again Lord. 11. “My Memra loathed you just as the Lord loathed Sodom and Gomorrah;”” and you were like a brand snatched from the fire; yet you did not return to my worship”,

Notes, Chapter 4 (Cont.) ‫ *אוד‬is difficult; perhaps “You will go out headlong through the breaches, and you will be thrown on the‫‏‬ refuse heap.” BH ’5h ngdh is the feminine counterpart to the idiomatic expression ’yS ngdw (“every man‫‏‬ straight ahead”; “headlong”). Because 7g. interprets the subject of the verbs as masc. pl. (see v. 1), it must‫‏‬ consistently render MT Sh ngdh by Aramaic ghr /qblyh. Nevertheless, it inserts knyn (“like women”). MT‫‏‬ hhrmwnh is quite obscure and is better emended to Amdminh (“refuse heap”), though others suggest krmnh‫‏‬ (“towards Hermon”). See Wolff, Amos 204. Tg. hwrmyny may be “Armenia”; cf. Symm armenian. See‫‏‬

Smolar and Aberbach, Studies 119.‫‏‬ °MT’s ironic invitation, “Come to the Targumist who probably wanted "For MT “bring” (imperative); cf. “For MT “burn” (imperative); cf.

Bethel and transgress; to Gilgal and transgress even more”, is altered by to avoid Yahweh’s involvement in a summons to evil. preceding note. note 6. *Tz. read hms for hms (“leavened bread”). ‫“ "דש‬and bring ... for acceptance (/r‘w")” for MT “and proclaim freewill offerings loudly”. Cf. BH /rswn‫‏‬ (“for acceptance”) in connection with offerings at Lev 1:3.‫‏‬ 'Eor MT “cleanness”. According to Harper (Amos [ICC] 95) and Wolff (Amos 209) Tx. ‘ghywi, Syr ghywt, Vg stuporem may reflect BH ghywn for nqywn. Cf. BH ghh in Jer 31:29f. and Ezek 18:2. b. Nid. 65a

interprets MT as a metaphor for old age.

"Te. adds. "Ty. uses verb and noun, whyrt mgr’... 1’ hyt; see on Hag 1:10 (note 12). 4Eor MT “wander”. Tz. ystlhyn (from S/hy) is usually translated “they tire themselves” or “they are wearied, faint: become exhausted (from thirst)” (see Jastrow, Dictionary 1578). Yet a verb of motion is

\ . required and “stagger with thirst” includes the notion of exhaustion. ‘The meaning of MT Arbw7 is uncertain and the text is usually emended to hhrbty (“I laid waste”). Vg. multitudinem supports 7g.’s interpretation. 5666 on Joel 1:4 (note 3).

"For MT dbr (“plague”). BH dbr is frequently translated by “death” (e.g. 2 Sam 24:13, 15; Jer 14:12; 21:6; Hab 3:5).

(“even into your nostrils/ face”). 'S Te‘) pykwn for MT wh pkm "MT has “I destroyed you just as God destroyed Sodom ‘and Gomorrah”. Cf. 78. Jer 50:40.

84

Amos

not says the Lord. 12. Therefore this is what I will do to you, O Israel. Because you have the of teaching the receive to f yoursel Adorn you. to returned to the law,”° | will do this law of?! your God, O Israel.” 13. For, behold, he

who

formed the mountains

and

created the wind, is revealing himself?’ to tell men what his works are; to prepare light for the righteous ones like the light of the morning that gets ever stronger, and to bring darkness upon the wicked, so as to destroy the wicked ofthe earth; the Lord God of hosts is his name.”°

CHAPTER

5

1. Hear' this word which I am taking up as a lamentation over you, O house of Israel. 2. “One of the daughters from the congregation’ of Israel has fallen, no more to

Notes, Chapter 4 (Cont.) *° Ty. adds. MT is difficult at this point, but may mean “precisely because (I will do this to)”. 7g.’s addition might be compared with Deut. Rab. 3:2, “until you observe my commandments to the end” (which comes after the citation of Amos 4:12). *!For MT “Prepare to meet”. On the basis of this verse there developed the custom of putting ‫סח‬‎ 8 special garment for prayer. b. Shab. 10a shows that this became a ruling in talmudic times. For a rabbinic discussion as to whether MT boré’can refer to the past see b. Ber. 52b. 7% adds. “MT “And who tells man what his thoughts are”. Tg. ‘wbdwhy does not relfect a BH m'‘shw (cf. Wolff, Amos 211), for BH 566 means “thought, concern, business”.

**For MT “who makes the morning darkness, and treads upon the high places of the earth”. JPS “who turns blackness into daybreak” is a version of MT not supported by the text and reflects an attempt to accommodate an interpretation such as that found in 78. MT should be interpreted as a reference to Yahweh’s work of judgement. 7g., however, seems anxious to stress that while there is punishment for the wicked, there is reward for the righteous. See Smolar and Aberbach (Studies 169-187 [174]) who compare Tg. Isa 5:30. /‫לע‬‎ wiqyn (“gets ever stronger”) is idiomatic. See on Zeph 3:5 (note 14). *’The margin of Codex Reuchlinianus has the following version ofthis verse: “For, behold, the God who forms the embryo in its mother’s womb and creates in it the breath of life and brings it into the world reveals himself to tell his wonders to the sons of men. He puts the power of speech in its mouth, he puts light for it in its eyes and knowledge and intelligence in its mind; he gives it strength to walk upon the earth; the Lord God of hosts is his name.” The author of this translation may have connected BH Arym (“mountains”) with Arh (“to conceive”) (but see below) and

may

have given BH

rwh (here “wind”)

its other meanings, “spirit,

breath”. It is possible that 3/7 (“dawn”) was rendered “light” and that ‘yph was associated with BH ‘p‘p (“eyelids”) to give the meaning “eyes”. According to M. Dahood (Ugaritic-Hebrew Philology [BiOr 17; Rome, 1965] 67) Ugaritic and BH ‘p‘p(m) means “eye(s)”. Finally, it is interesting to note that MT of this verse is cited in j. Nid. 3:2 where, in a discussion of what does not bear the form of a human embryo, a woman is declared unclean if she aborts something in the shape of a mountain. Cf. also b. Nid. 23a.

Notes, Chapter 5 'Te. qbylw for MT §m‘w. Cf. on 3:1 (note 1). 5; Getty) : :. For MT - “The virgin”. The significance of 7g. is not clear here but perhaps with Wolff (Amos 227) its rendering should be seen as one that “restricts the scope of the word of judgement”. But cf. b. Ber. 4b. 2

Translation

85

rise, abandoned on the Jand? with no one to lift her up.” 3. For thus says the Lord God, “The city from which’ goes forth a thousand shall have a hundred left in it*; and the one from which goes forth a hundred shall have ten left in it’ to the house 9 Israel.” 4. For caus says the Lord to the house of Israel, “Seek the fear of me and you shall endure.’ 5. Do not seek to go to Bethel and do not go to Gilgal; do not cross over to Beer-sheba, for those who are in* Gilgal shall certainly go into exile, and those who worship idols in* Bethel shall become nothing.” 6. Seek the fear of the Lord and you shall endure,” lest my anger is kindled like a fire against the house of Joseph, and it destroys,’ with no protection on account of (your) sins, you who .- worshipping idols* in Bethel, 7. you who turn justice into ‫ו‬‎ and have dashed” righteousness to the ground. 8. They forgot to fear before him’ who makes the Pleiades and Orion, and turns darkness into /ight'' and darkens day into night; who commanded to assemble armies numerous ₪57 the waters of the sea and scatters them upon the face of the earth; the Lord is his name. 9. He who makes the weak prevail against the mighty and grants to the plunderers to rule over their strong cities.’ 10. They hate him who admonishes them in court with words of the law,'“and they lead astray*’* him who

Apparatus, a

Chapter 5

Mss.

Notes, Chapter 5 (Cont.)

‘Te. r'’for MT ‘dmth (“her soil”). *Te. adds.

*For MT “Seek me and you shall live.” °Cf. v. 4. ’For MT “devours”. See on Joel 2:5 (note 7) and cf. Amos 1:4. “All this for MT ‫ו‬‎ ‫ עמ‬mkbh (“and no one to quench it”). The Targumist does not miss the opportunity to mention the idolatrous cult at Bethel. See on Hos 10:5 and cf. Hos 10:15; Amos 3:14; 4:4; 5:5. °MT “hurled” or “cast down”. '° Tz. adds, and not surprisingly, since in MT the beginning is very abrupt. See the commentaries. Tg.’s reference to fearing before God has counterparts in Gen. Rab. 5:6. See note 12. ''For MT “morning”. ‫“ ווד‬who summons”. This second part of the verse occurs again at MT and 7g. 9:6. The reference in 7g.‫‏‬ to the assembling ofarmies has a parallel in Gen. Rab. 5:6: “Compare this to a country that rebelled against‫‏‬ its king, whereupon the king sent a strong legion and marched them round it, so that the inhabitants might‫‏‬ see it and fear him.” The Midrash also makes reference to Qoh 3:14 (“that man should fear before him”) and‫‏‬ Ps 33:8 (“let all the inhabitants of the world stand in awe of him”). All these allusions to fearing before God‫‏‬ are reflected in the addition at the beginning of the verse.‫‏‬ MT of this verse is untranslatable as it stands and many scholars resort to emendation to a greater or lesser extent. See, for example, R.S. Cripps, A Critical and Exegetical Commentary on the Book of Amos (2nd ed; London, 1955) 297f.; Wolff, Amos 220, 241. JPS has: “It is he who hurls destruction upon strongholds, so that ruin comes upon fortresses.” Tz. bzwzyn obviously translates the second

krkyvhwn tqypy’ (“their strong/mighty/cities”)

is a rendering of BH

5d of MT, and

mbsr (“fortress”). Of interest is the

observation by Gelston (Peshitta 185) that the first §d of MT has a common rendering by Syr and 7g. | | Furthermore, Syr understands Amb/yg in a sense similar to that of 7g. since translation, unexpected perhaps and interesting an is dyn’(“court”) byt Tz. gate”. the “at MT Eor in vv. 12, 15 Bh +7 (“gate”) is rendered “synagogue”. Courts of justice frequently met in the synagogues during the talmudic period. See Smolar and Aberbach, Studies 106, where there is a discussion of this verse. 507 MT “detest”.

86

Amos

speaks what is right. 11. Therefore, because of your robbing” the poor and oppressing the needy'' and taking money of deception from them, "® you have built houses of vineyards, but hewn stone, but you shall not live in them; you have planted a numerous are how me’ coe revealed is it For 12. wine. you shall not drink | Ae innocent persecute you ' your rebellious acts,’ and how great is your way wardness.” in order to ane money by deception’ and pervert the cause of the needy” in your synagogues.” * 13. Therefore, you teachers, at that time keep silent before the wicked,” for it is an evil time. 14. Seek to do good and not to do evil that you may endure, and so the Memra of the Lord God of hosts will be your help,”° as you have said. 15. Hate to do evil and love to do good, establish justice in your synagogues,’ perhaps pity will be shown to the remnant of /srae/ from the Lord God of hosts.” 16. Therefore thus says the Lord God of hosts, the Lord, “In every square there shall be lamentation and in every street they shall say ‘Alas! Alas!’ They shall call the farmer to mourning and the /amenter to one skilled in wailing; 17. and in every vineyard there shall be

Apparatus, Chapter 5 (Cont.) b

: Most Mss omit.

Notes, Chapter5 (Cont.) '"MT bdéSaskem does not make sense. The consonants have been analysed as the preposition "‫ל‬‎ with the infinitive construct of *5sh (cognate with Ugaritic #5 y which occurs in a strikingly similar context). It can be translated “in your oppressing”. See T.L. Fenton, “Ugaritica Biblica”, UF [(1969) 651. But this proposal has been criticised by H.R. Cohen, Biblical Hapax Legomena in the Light of Akkadian and Ugaritic (Missoula, 1978) 94. He prefers (ibid. 49) the suggestion of N.H. Torczyner (“Presidential Address”, JPOS 16 [1936] 6f.) who compares BH *56s with Akkadian Sabasu (“gather, collect a straw tax”). See Wolff, Amos 230.

‫ יד‬Ty. adds. See the Targumic pair mskyny’ (“the poor”)//hs yky’ (“the needy”) at 2:7; 8:6.‫‏‬

“For MT “and you take grain-tax from him”. Zz. uses the almost identical words to translate MT /ghy kpr (“you takers of bribes”) in the following verse. For mmwn dSqr (“money of deception”) see on Hos 5:11 (note 18).

"MT “I know”. On the use of g/y as a translational characteristic of Tg., see the Introduction §§ 1, 2. °° Tg. mrdykwn for MT ps‘ykm. Cf. the verbs (mrd for pS‘) at Hos 7:13; 8:1. *'For MT “your sins”. ~MT “you takers of bribes”. See note 18 above. ~This expression occurs in 2:6 (see note 10), but here it captures exactly the sense of MT. “For MT “at the gate”. Cf. v. 15, and see note 14 above. The view was held that the institution of the synagogue went back to an early period of Israel’s history.

“MT “At that time, therefore, a prudent man will keep silent.” 7g. “teachers” for MT “prudent man” reflects the importance of education and the teacher in talmudic times. Smolar and Aberbach (Studies 102) attempt to pinpoint the allusion in 7g.’s warning to “keep silent before the wicked”, proposing either persecution under Antiochus IV or Hadrian, or oppression during the patriarchate of Judah II in the third century A.D. For MT “with you”. The implied proximity of God to humans is avoided by 7%. "For MT “at the gate”. Cf. v. 12, and see note 14 above. **MT “perhaps the Lord God of hosts will be gracious to the remnant of Joseph”. It is generally recognized that MT is in some disorder here, and that the preposition 7 should be transposed before mspd: “and to lamentation those who are skilled in wailing”. The Targumist had difficulty with the text and simply introduced ‘byd before mspd’.

Translation

87

lamentation, when I reveal myselftoperform vengeance of judgement in” your midst”, says the Lord. 18. Woe to those who desire the day thar will come from the’! Lord.

What will the day which will come

from’! the Lord mean to you?‘ It shall be darkness

and not light, 19. as if a man fled from a lion and a bear met him; or as if he went indoors, pence his hand on the wall and a snake bit him. 20. Sal not the day that will come from’! the Lord be darkness and not light, and gloom” with no ‫ו‬‎ in it? 21. I hate, I reject** your feasts and I will not accept with pleasure the offering” of your assemblies. 22. For if you offer burnt offerings and your gift offerings before me, they will not be pleasing, and your holy sacrifices will not be accepted before me.” 23. Take away from me the noise of your songs, 1 will not listen*® to the music of your harps.” 24. But let justice be revealed®** like water, and righteousness like a mighty’ stream. 25. Did you bring holy*’ sacrifices and offerings before me for forty years in the wilderness, O house of Lael? 26. You carried Sikkut your statue’! and Kiyyun your idol,” your astral images* which you had made for yourselves. 27. So 1 will send you into exile beyond Damascus”, says the Lord; the God of hosts is his name.

Notes, Chapter 5 (Cont.) 30

For MT “when I pass through” or “for I will pass through”. On 78. g/y (passive) in relation to God’s activity, see the Introduction §§ 1,2. ‫ \ דש יי‬translation of MT “the day of the Lord” is discussed in the commentary on Joel 1:15 (note 24).‫‏‬ ‫ "דש‬gbl for BH p/ Cf. Joel 2:2 where it translates plh.‫‏‬ 97% rhygyt for MT ‫וז‬‎ “The anthropomorphic image presented by MT /’ ryh(“I will not savour” or“I will not take delight”) is avoided by 7g. “MT “I will not accept them; and I will not look at your offerings of fatted cattle.” The image of God “looking at” the earthly offerings is avoided. It is noteworthy that 78. has 3m‘ here. See on Hab 1:2 (note 4).

Although

the Targumist could have used cognate nh/k to translate MT nblvk (cf. Tg. nb!’ in 6:5), he

preferred to use Anryk. Cf. Sefire Aramaic knr with third and second millennium cognates in Eblaite and Ugaritic. “For MT “cascade”.

Tz. derived MT yg/ from g/h rather than from gil. Cf. Syr ntg/’and Vg revelabitur.

“For MT “ever-flowing” or “unfailing”. "Te. adds. “MT “your king”. 78. Aramaic prkr’ occurs in Isa 8:21; Zeph 1:5. In Zeph 1:5 it translates Milcom, the name of the Ammonite deity, but in Isa 8:21 it is a rendering for “king” as here. For a discussion of milk as

the title of a deity in these texts see now G.C. Heider, The Cult of Molek: A Reassessment (JSOT Suppl. 43: Sheffield, 1985) and the review article of this work by D. Edelman, JAOS 107 (1987) 727-731. For MT “your image”.

“MT “gods”.

88

Amos

CHAPTER

6

1. Woe to those who are at ease in Zion and those who are confident in the city’ of Samaria, who name their children with the names of the children of the nations’ and who think that the house of Israel depends on them.’ 2. Cross over to Calneh and see, go from there to Great Hamath, and go down to Gath of the Philistines: are they better than these kingdoms or is their territory greater than yours? 3. They put far away the evil day, and you bring near violence in your synagogues.’ 4. They lie on beds which are inlaid with? ivory, and there are stains® upon their couches; they eat fatlings from the flock and calves from the midst of the stall. 5. They strum on the lute,’ they invent for themselves musical instruments like David. 6. They drink wine from si/ver bowls’ and anoint themselves with the choicest offine’ oils; but they are not grieved over the ruin of Israel.'° 7. Now, therefore, they shall go into exile at the head of the exiles; feasting

on cushions" shall pass away from them. 8. The Lord God has sworn by his Memra. 42 The Lord God of hosts says, “I loathe the 5000 the pride of Jacob, and I detest his fortresses. I will deliver up the city and all that is in it. 9. If ten men are left in one house, they shall die. 10. And if someone’s relative takes him from thefire’ and brings

Notes, Chapter 6

'For MT “hill”. See on 4:1 (note 1). *MT “your notables of the first of the nations”. 7g.’s opposition to foreign names may well reflect a reaction against Hellenizing tendencies. *For MT “and the house of Israel comes to them”. Tz. ystmkwn (“depends on”) captures the precise sense of MT wh w here. Cf. JPS “pin their hopes”, and cf. Isa 45:24 ‘dyw ybw’ (“trust in him”). “MT sbt hms is problematical. Wolff (Amos 272) translates it by “the rule of violence”, NEB “to establish violence”, JPS “a session of lawlessness”. 78., on the other hand, returns to its theme of the absence of justice in the synagogues. Cf. 5:12, 15, and see on 5:10 (note 14). ° Tz. adds. Cf. 3:15. MT has simply “beds of ivory”. °MT srhym (“they sprawl”) is derived by 7g. from the root srh (“decay”; Hiphil “make offensive with effusion”, cf. Jastrow, Dictionary 1025). Cf. Syriac srh in Payne Smith, Syriac Dictionary 390f. This interpretation is well-attested in rabbinic sources. In b. Shab. 62b the following view of R. Abbahu concerning Amos 6:6 is given: “This refers to people who eat and drink together, join their couches, exchange their wives, and make their couches foul (msryhym) with semen that is not theirs.” Cf. b. Qidd.

71b;, Lev. Rab. 5:3, Num. Rab. 9:7; 10:3. Tg. ‘ymqywn is the plural of ‘mg (“dark spot; stain”).

"Te. nbl’ for MT hnbl. In 5:23 Tg. translates by knr’. See on 5:23 (note 37). *Te. pylwwn dksp. Aramaic pyyly is a loan-word from Greek Phiale. The description of BH mzrq as a

“silver bowl” or “silver basin” is also found in Num. Rab. 13:15f. where Amos 6:6 is cited. For quite different opinions cf. ₪. Shab. 62b; Lev. Rab. 5:3; Num. Rab. 10:3; 14:5. ” Te. adds.

For MT “Joseph”. ''MT mrzh srwhym (“the revelry of the sprawlers”, lit. “those who are stretched out”). BH srwhym was differently interpreted by 7g. at v. 4, but its significance here also exercised rabbinic minds. Cf. Lev. Rab. 5:3; Num. Rab. 9:7. "For MT bnpsw (“by himself”). Te adds. "No satisfactory explanation of MT msrpw has been found, but 7g. clearly connects it with srp (“burn”); cf. Vg et comburet eum, and see KB 668 where a Nebenform srp is posited.

Translation

9

the bones out of the house, and he says to the one in the corner" of the house, ‘Is there still anyone with you?’ he will answer, They have died.”° And he will say, ‘Hush!"’ for when they were alive they did not pray in'* the name ofthe Lord.’ 11. For, behold, the Lord commands, and he will Sate the great kingdom* with a mighty blow, and the little Aingdom with a gentle blow.’ 12. Do horses gallop ona rock? Or is it ploughed” with oxen? Yet you have turned justice into the poison of wicked serpents’ "and the fruits of righteousness into wormwood, 13. you who rejoice in a thing of naught;”> who say, ‘Have we’ not by our own might ac quired possessions” for ourselves?’ 14. For 1, O house of Israel, am raising up a nation against you”, says the Lord God of hosts, “who will harass you from the entrance of Hamath”* to the brook of the plain.”

Apparatus,

Chapter 6

* Mss; Sperber’s Ms v has “king”. b

Mss.

Notes, Chapter 6 (Cont.) 'S Ty. §yd’for MT yrkty (“corner” or “recesses”). Cf. Jon 1:5 for the same equation. "7% spw for MT

ps (“no, no one”).

.

;

"As in Judg 3:19 and Amos 8:3, Tg. s/yq means the same as BH hs (“hush, be silent”). There does not seem to be any convincing reason for accepting the view of Smolar and Aberbach (Studies 165n. 241; 194n. 417) that Tz. read hsr for MT hs, and that Tz. means “Remove (sc. the bodies of the dead)”.

'S\4T “for one must not mention”. 78. reflects the thinking that punishment and even death may be the % | result of not praying to God. See the Introduction § 2. 7g. seems to be bits”. to house little "For MT “and he will smash the great house to pieces and the interpretation same the for 155) [ICC] (Amos Harper See kingdoms. southern and referring to the northern / Pete of the Hebrew text, claiming support from 7g. ‫ שוד‬yah’rds (“does one plough?”) is sometimes repointed to yehares (“is it ploughed?”). Often also the‫‏‬ following bbgrym is divided to read two words bhgr ym, so that the colon can be translated, “or does one‫‏‬ .‫‏‬ plough the sea with oxen?”. ‫ דש‬adds. See on Hos 10:4 (note 15), and cf. Tg. Jer 8:14; 9:14.‫‏‬

4 | For MT “Lo-debar”, a place-name. Cf. LXX, Vg (nihilo). ‫“ יוד‬taken Karnaim”. Here also the ancient translators have not identified the Hebrew place-name:‫‏‬ LXX kerata (“horns), Vg cornua.‫‏‬

“For MT “Lebo-hamath”.

SMT “Arabah”.

90

Amos

CHAPTER

7

|. This is what the Lord God showed me: behold, a formation’ of locusts at the beginning ofthe sprouting’ of the later crop; and behold, it was the young shoots after the king’s early crop was cut.’ 2. Before’ it had finished devouring the herbage of the land, I said, “Lord God, hear my prayer, forgive now the transgressions of the remnant of the house of Jacob. Who will stand and pray concerning their sins, for they are scattered?”® 3. The Lord turned away his anger from’ this: “It shall not happen”, said the Lord. 4. This is what the Lord God showed me: behold the Lord God was ready to judge® by fire, and it consumed’ the great deep and wiped out’ the inheritance.'° 5. | said, “Lord God, hear my prayer, forgive now the transgressions of the remnant ofthe house of Jacob. Who will stand and pray concerning their sins, for they are scattered?” 6. The Lord turned away his anger from" this: “It shall not happen

either”, said the Lord God. 7. This is what he showed me: behold the Lord was standing ready by a wall of judgement, '* and before him was judgement.’ 8. And the

Notes, Chapter 7 'Like LXX and Syr, Tg. has read consonantal ysr as a noun yéser. Vg fictor reflects MT yésér (“one forming”). BH ysr is used of God’s work in Gen 2:7, 18, 19; Amos 4:13. At 4:13 7g. translates MT pwsr by the form sr. *Te. smwh for MT ‘Iwt.

*This part of the verse is difficult in MT. JPS renders it “the late-sown crops after the king’s reaping”. "Te. ‘dl’for MT m(“when?”). Se the discussion ofthe difficult BH whyh ‫ל‬‎ in Cripps, Amos 220; Wolff, Amos 292.

Ty. adds. Cf. Jon 1:14. °MT “How can Jacob survive? For he is so small.” Tg. of this part of the verse appears again almost verbatim in v. 5. MT of both verses is nearly identical, but hd/ n’(“refrain”) is found in v. 5 as against s/h "‫מ‬‎ (“forgive now”) here. However 7g. renders both phrases by Sbwq (“forgive”). In 6:10 reference was made to the consequences of neglecting prayer. Here in 7:2 prayer of intercession is sought for the plight of “the house of Jacob”, scattered for her sins. See Smolar and Aberbach, Studies 167n. 258. "For MT “repented concerning”. To avoid giving the impression that God has changed his mind, 7g. has reinterpreted the passage. Cf. Hos 13:14; Joel 2:13f.; Jon 1:6; 3:9f.; 4:2; Mal 3:6. “Te. ‘tvd Imdn for MT qr’ Irb (“summoning to contend”). Although BH ryb with the sense “contend” is well-attested, the required meaning “punish” or “judge” is not. Yet 7z. and LXX have understood it in this way. Perhaps the best proposal is that of D.R. Hillers (“Amos 7:4 and Ancient Parallels”, CBQ 26 [1964] 221-225) who redivides the consonants of MT to read /rbb ’S (“a rain of fire”). "It is noteworthy that the first instance of BH ‘/ is translated by its Aramaic cognate but the second by S5ysy’. Cf. on Joel 2:5 (note 7). Te. ‘hsn’for MT hig (“the land” lit. “the portion”). “The inheritance” is the land of Canaan, the “portion” given to Israel. 666 on v. 5 (note 6) above. See on v. 3 (note 7) above.

"Ty. m‘td for MT nsb (“standing”). “MT “checked with a plumb line” (JPS), but the meaning of BH

entered the text by dittography. . a MT “with a plumb-line in his hand”. and”.

‘nk here is uncertain and it may have

7g., not surprisingly avoids the anthropomorphism “in his

Translation

1

Lord said to me, “What do you see, Amos?” 1 said, “Judgement.’"® Then the Lord said, “Behold 1 am exercising judgement'’ in the midst of my people Israel, and I will never again forgive’ them. 9. The hill-shrines of Isaac shall be desolated“ and the sanctuaries of Israel shall be laid waste; and | will raise up’? against the house of Jeroboam those who kill” with the sword.” 10. Amaziah, the /eader?! of Bethel, sent to king Jeroboam of Israel, saying: “Amos is rebelling against you in the midst of the house of Israel. The land cannot“ endure~ all his words. 11. For thus Amos has said, ‘Jeroboam shall be killed” by the sword, and Israel shall surely be exiled from their land.’” 12. Amaziah also said to Amos, “Prophet, come, be off** with you* to the land of the house of Judah and eat bread there, and /ive’* there. 13. But never prophesy again at Bethel, for it is the king’s sanctuary and a royal temple.” 14. Then Amos answered and said to Amaziah: “I am no prophet, nor am 1 a prophet’s son. 1 am an owner of herds”® and I have sycamore trees in the Shephelah.”’ Because of the sins of my people Iam afflicting myself. ** 15. But the Lord /ed”’ me away from the sheep-pen,” from after the sheep,

Apparatus, Chapter 7 a

Mss.

Notes, Chapter 7 (Cont.)

'°MT “a plumb-line”. "For MT “setting a plumb-line”. .‫ דש‬Imsbgq for MT ‘hbwr (“pass by”). Cf. 8:2. Note, however, at Mic 7:8 Tz. m‘br for MT ‘br (“pass over”),‫‏‬ but Sbhyq for ns’(“forgiving”).‫‏‬ Tz. wigym for MT wqmry (“and I will rise up”); cf. next note. Tz. adds to avoid the image of God himself wielding the sword. Such an image would be anthropomorphic, so the Targumist puts the sword in the hand of agents who act on the Lord’s behalf. *'For MT “priest”. According 10 Smolar and Aberbach (Studies 38) the Targumist has by “this semantic unfrocking of Amaziah neatly disposed of the problem of defining the character of his priestly status”. Amaziah clearly was not worthy of the title of Ahn’, yet was not identified by Amos as an idolatrous priest (kwnir’).

‫ דש‬Iswhr’for MT lhkyl. Cf. Joel 2:11.‫‏‬

For MT “die”. “Tz. nby’ ‘yt’ ‘yzyl for MT hzh Ik brh (“Seer, be off, flee”). The general tendency is to replace the unfamiliar hzh (“seer”) by a contemporary or other better-known term. See 2 Kgs 17:13 where 78.8% “every teacher, every instructor” for MT “every prophet, every seer”, Isa 30:10 “to the prophets ... to the teachers” for “to the seers ... to the visionaries”, Mic 3:7 “false prophets ... teachers” for “seer ... diviners”. **For MT “prophecy”. ‫וו‬

bwar (“herdsman”).

For Tz. mry gytyn see‫ סח ‏‬I:1 (note 1).‫‏‬

27For MT “a dresser of sycamore-figs”. With the addition of “in the Shephelah” 7g. reflects “the economic geopraphy of Talmudic times” (Smolar and Aberbach, Studies 111n. 303). Note that 7g. of this | | part of the verse is cited in b. Ned. 38a. clause see the this of interpretation the For fasting. effect, in means, himself afflicting Amos’ ** Ty adds. Introduction § 1.

For MT “took”. “Ty. adds.

92

Amos

and the Lord said to me, ‘Go, prophesy about’' my people Israel.’ 16. So now, hear the word of the Lord. You say, ‘Do not prophesy about® the house of Israel or teach” about* the house of Isaac.’ 17. Now this is what the Lord says, “Your wife shall play the harlot™ in the city, your sons and daughters shall be killed *» by the sword, and your land shall be divided up by /01;7 and you yourself shall die in an unclean land, and Israel shall be exiled from its land.’”

CHAPTER

8

1. This is what the Lord God showed me: behold, there was a dish full of late’ summer

fruit. 2. And he said, “What do you see Amos?”

I said, “A dish full of late

summer fruit.” Then the Lord said to me, “The final punishment’ has come upon my people Israel; I will not forgive’ them again. 3. They shall be wailing insted of singing in their houses at that time,’ says the Lord God. The corpses of the slaughtered °shall be numerous

wherever it is said, ‘Throw them down!

Hush!’”® 4. Listen to this, you

Notes, Chapter 7 (Cont.) *'MT “to”. See the following note ‫סח‬‎ ‘/ (“about”) in v. 16. Many modern translators render MT ‘/ “against”. However, 7g. ‘/ (“about”) in the previous verse suggests that 7g. ‘/ here should be interpreted the same way as MT. Cf. JPS. For MT “preach”. Hebrew n¢p occurs in |QpHab X:9, mtyp hkzb (“The Spouter of Lies”). Cf. similar terms in CD 1:14; VIII:13; XIX:25f. 7g. Prophets reflects considerable variation in translating BH .‫זק‬‎ Note Judg 5:4, Tg. “heavens bent down” for MT “heavens dripped”, and 78. “spread rain” for MT “dripped water”; Joel 4:18; Amos 9:13, 7g. “mountains shall produce” for MT “mountains shall drip”; Mic 2:6, Tg. “Do not prophesy a prophecy, do not teach” for MT “‘Do not preach’ they preach, ‘let them not preach in this vein...’”

“Te. tt'y for MT tznh. Cf. Tg. Nah 3:4 kt‘yt’(“like a harlot”) for MT zwnh (“a harlot”).

“For MT “shall fall”,

|

*°MT “with a measuring line”. Cf. Mic 2:5, “to cast ) 78. “to stretch”) a measuring-line by lot”,

Notes, Chapter 8 'For MT “a basket of”. Cf. sn’ pyry (“a basket of fruit...”) in the margin of Codex Reuchlinianus. >MT “end”. ‘For MT “pass by”. See on 7:8 (note 18). “MT (slightly emended) “And the singing women of the palace shall wail on that day.” 78. removes any reference to the palace, which no longer existed. 5 Tg. adds. °MT is quite obscure here, but A¥/yk hs should probably be taken with the previous bk/ mqwm and rendered, “They are thrown everywhere! Hush!” For 78. s/yq (*Hush”, “keep silent”) see on 6:10 (note 17).

Translation

93

who trample the heads" of the needy like* the dust of the earth,’ you who think of abolishing the words of the poor from the land;* 5. who say, Pen will the month for corn arrive,’ so that we can sell corn? fy the sabbatical year'® so at we can open the storehouses,"'| and make the measure'’® small and make the se/a' greater, dealing

dishonestly with deceitful scales? 6. That we'* may buy the poor for silver and the needy in order to acquire an inheritance,’> that we may sell the refuse’ of the corn. 7. The Lord

who gave greatness’

to Jacob

swears:'® “None

of their deeds

will ever be

forgotten. "7" 8° Shall not the land be /aid waste'® for this, and all that dwell in it be

desolated?”’ A king shall come up against it with his army which is great like the waters ofa river, and he shall cover it all and drive out its inhabitants,”° and it shall sink like the river’' of Egypt. 9. And at that time, says the Lord God, I will cover” the sun at noon, and | will darken the earth on a sunny day. 10. I will turn your feasts into mourning and all your songs into lamentation. I will put sackcloth on all loins, and baldness on every head. I will make it like mourning” for an only child, and the end of it like a bitter day. 11. Behold the days are coming, says the Lord God, when 1 will send a famine on the land: not that one will hunger-for eating or thirst for drinking,” but for

Apparatus, Chapter 8 a

Mss.

Notes, Chapter 8 (Cont.) "Tz. *MT *For ‫"דש‬

has expanded MT (“you who trample the needy”) to conform to 2:7. “to annihilate (or “annihilating”) the poor of the land”. MT “when will the new moon be over?”. §mytt’for MT‫ ‏‬+ ‫“( פז‬sabbath”). The “sabbatical year” was known in ancient Israel, but evidence for it‫‏‬

comes from a later period. It was not observed outside Israel. See de Vaux, Ancient Israel 173-175.‫‏‬

"For MT “offer wheat for sale”. Sperber’s Ms v has ?‘Awn (“their land”) but it is clear that we must follow Mss wsryn (“storehouses”). Cf. LX X, Syr. Vg has frumentum, though Jerome (Commentary, ad loc.) writes, “ut aperiatis horrea, detisque frumenta amplius recepturi”. MT “ephah”. For MT “shekel”. ‫ ד‬Imgny, like MT /qnwt, continues the series of purpose clauses in the preceding verse.‫‏‬

‘SMT “for a pair of sandals”. Cripps (The Book of Amos 245n.1) renders Tg. bdy! dyhsnwn “in order to become rich” and then labels it a “weak paraphrase”, but see on 2:6 (note 8). "For MT “The Lord swears by the pride of Jacob.” 7g. emphasizes that glory was given to Israel by God and avoids any suggestion that God swears by Israel’s glory. "MT “will | ever forget”. By use of the passive construction 7g. avoids the suggestion that God could

forget.

'*For MT “shake”. MT “mourn”.

>All this is for MT “Shall it not all rise like the Nile and surge?”. Cf. 9:5. Smolar and Aberbach (Studies 74f.) see a reference to the campaigns of Vespasian in Palestine, including Galilee, between A.D. 67 and 69. *! Wolff (Amos 322) does not consider MT ‫יאש‬‎ to be a proper name and follows LXX, Vg (and presumably 7g.) in rendering “river”. It should, however, be translated ‫וו‬‎ ‫“ לוד‬make the sun set”.‫‏‬ The margin of Codex Reuchlinianus has the following: “like a lamentation over an only son, and in the end you shall wail like the wailing of a man who is grieving over his wife.” “For MT “not a hunger for bread or a thirst for water”.

94

Amos

hearing the words of the Lord. 12. Men shall wander from the sea to the west and from the north to the east; they shall 207" to seek insruction’| from the Lord, but they shall not find it. 13. At that time, the congregations of Israel, who are like beautiful maidens that in their beauty fornicated with wicked young men, shall be weary and they shall be struck down and prostrated with thirst.” 14. Those who swear by the guilt of Samaria, saying, “The god who is in Dan lives,’ and the laws” of Beer-sheba endure”, shall fall and never rise again.

CHAPTER

9

1. The prophet said,' “I saw the glory of the Lord; it ascended by the cherub and rested on’ the altar, and he said, ‘If my people Israel will not return to the law, extinguish the lamp; king Josiah shall be slain, the temple shall be laid waste, and the temple courts shall be destroyed; and the vessels of the Sanctuary shall be taken into captivity. The last of them I will kill with the sword; not one of them shall escape, and not one of them shall survive. 2. If they should think to hide as though in’ Sheol,’ from

Apparatus, Chapter 9 a

Mss.

Notes, Chapter 8 (Cont.) MT “sea”. Tz. understands the second ym as the Mediterranean, taking it as a cardinal point. For this reason, and because the following words include “from the north to the east”, some scholars would emend MT to read mynzyn ‘d ym (“from the south to the west”). But see Wolff, Amos 330f., and the footnote to this

verse in JPS. >For MT “roam”, Cripps (The Book of Amos 251) thinks that Tg. “instruction” as a translation of MT “the word” is “without justification”. However, Smolar and Aberbach (Studies 162n. 220) point out that Tg. reflects a rabbinic view. Cf. b. Shab. 138b-139a. “This is a considerable expansion of MT “In that day, the beautiful maidens and the young men shall faint with thirst.” 78. clearly makes the verse refer 10 the nation as a whole. MT “As your god lives, Dan.” Note Tg. dhit’(“fear"=“deity, god”). The significance of MT drk (“way”) is quite obscure. For a convenient discussion of various suggestions see Wolff, Amos 323f.

Notes, Chapter 9 ‘See on Hab 2:1 (note 1).

*MT “I saw my Lord standing by.” According to 7g. the divine glory (ygr’) removes itself on the cherub which ts like a heavenly chariot. Cf. 78. Ezek 9:3 for the same use of terms. * *This is a considerable departure from MT “Strike the capitals so that the thresholds shake. I will put an end to them with poison.” The consequence of not repenting and returning to the law are stressed. “For MT “dig down to”.

Translation

95

there they shall be taken by my Memra; and if they climb high buildings to° heaven, from there they shall be brought dow n by my Memra.’ 3. If they should think to* hide ‎‫ ו‬on top of city" rowers,’ there I will command searc hers, and they will search them out;'° and if they hide from my Memra among the islands'' ofthe sea, there I will command nations who are strong like’* the serpent to s/ay’* them. 4. And if they go into captivity before their enemies, there I will command those who kill with'* the sword to slay them. I will set my Memra’ against them for evil and not for good.’”S. It is the Lord God of hosts who rebukes'® the land and it trembles; all who dwell in it wi//

be desolated.'’ And a king shall come up against it with his army, which is great like the waters of a river, and he shall cover it all and'* it shall sink like the river'” of Egypt. 6. It is he who made the Shekinah of his glory dwell in the lofty stronghold” and established his congregation’: on the earth; who commanded to assemble armies as numerous as” the waters of the sea and scatters’ them upon the face of the earth; the Lord is his

name. 7. “Children of Israel, are you not regarded as beloved children before ?‫ו‬‎

Notes, Chapter 9 (Cont.) *MT “my hand shall take them”. To avoid the anthropomorphism 7g. employs the passive of the verb, and the Mera is introduced as the agent of God’s activity. ° Tz. adds. It is clear to the Targumist that humans cannot ascend to heaven, albeit they may make futile efforts by building high ziggurat-like structures. For MT “I will bring them down”. See note 5 above. *Te. adds. *For MT “Carmel”. Sperber’s Ms v has mgd/y krmy’ (“vineyard towers”).

'°MT “I will search them out and seize them.” According to the thinking of the Targumist, God in his omniscience does not search people out, but appoints searchers to do it for him. Cf. Zeph 1:12 and see the Introduction § 2. ''For MT “from my sight at the bottom (of the sea)”.

"Te. adds. For MT “bite”.

"Te. adds. ‘Here Memira is used to avoid the anthropomorphic language of MT “my eyes”. '°Eor MT “touches”, which was not acceptable to the Targumist for obvious reasons. ‫“ דוש‬mourn”.‫‏‬ 'SEor MT “And all of it shall rise like the Nile.” See on 8:8 (note 20). MT

“Nile”. See on 8:8 (note 21).

°For MT “builds his chamber in the heavens”. Cf. Tg. Isa 40:22. Perhaps 78. reflects the view that the Shekinah dwells in heaven rather than on earth. See Smolar and Aberbach (Studies 221-223) who refer to the opinion of ₪. Jose (b. Sukk. Sa) that “the Shekinah never descended

to the earth”. See on Zeph 3:15

(note 36). But according to Joel 2:27; 4:17; Zech 2:14f.; 8:3 the Shekinah dwells with Israel. On the “Shekinah of his glory”, see D. Mufioz Leon, Gloria de la Shekina en los Targumim del Pentateuco (Madrid,

1977); Chilton, The Glory of Israel 75-77.

"IMT “his vault”. 78. might be compared with the interpretation “group of men” or “troop” given to Hebrew vdh at m. Abort 3:7. Cf. also b. Men. 27a: “And so it is with Israel’s conciliation with God, it 1s achieved only when they are in one band.” 2 An expansion of one word (“summons”) in MT. See on 5:8 (note 12).

.

>For MT “pours”, though the meaning “scattered” for BH and 7g. Aramaic 4 pk seems to be attested at | , . Zenner *4T his appears to be an inversion of MT “Are you not like the Cushites to me?” On converse translation see the Introduction 8 1. For the expression “beloved children”, “beloved sons”, cf. Hos 11:4.

96

Amos

says the Lord. “Did I not bring Israel up from the land of Egypt, the Philistines from Cappadocia,” and the Arameans from Cyrene?’® 8. Behold, the works of the sinful kingdom have been revealed before the Lord God,”’ and 1 will destroy it off the face of the earth! But I will not completely destroy the house of Jacob”, says the Lord. 9. “For, behold, I will give the order and | will scatter’ the house of Israel among all the nations, as one

shakes

with a sieve, and

not a stone from

it falls through

the

meshes*’ to the ground. 10. All the sinners of my people shall be killed’ ‘with the sword, who say, ‘Evil shall neither hasten* nor come’ upon us.’ 11. At that rime, I will set up again the kingdom of the house of? David that has fallen; I will rebuild their cities™* and set up their congregations’ anew. It shall rule over all the kingdoms and it shall destroy and make an end of the greatness” of armies; but it shall be rebuilt and reestablished *’ as in the days of old, 12. so that the house of Israel,’ who are called by my name, may possess the remnant of Edom and all the nations, says the Lord. Behold, this is what I will do. 13. Behold, the days are coming, says the Lord, when the ploughman shall meet the reaper, and the presser’? of grapes him who puts out*” the seed; and the mountains shall produce’! sweet wine, and all the hills shall be tilled.”

14. I will bring back the exiles’? of my people Israel. They shall rebuild ruined cities and inhabit them; they shall plant vineyards and drink their wine; they shall till gardens and eat their fruit. 15. And I will establish” them upon their land, nevermore to be exiled” from their land which I have given them,” says the Lord your God.

Notes, Chapter 9 (Cont.) *For MT “Caphtor”. Zg.’s erroneous identification is found in other ancient versions (LXX, SVE Vf) Cie also Deut 2:23; Jer 47:4. See Le Déaut, Targum du Pentateuque 1 139; Smolar and Aberbach, Studies 122.

*°MT “Kir”. See on 1:5 (note 13).

*’For MT “Behold, the eyes of the Lord Yahweh are on the sinful kingdom.” By the use of the verb g/y and a passive construction 7g. eliminates mention of the “eyes” of God. See notes 5 and 15 above. 572 gmyr’ Sys h (lit. “complete destruction”) for MT’s infinitive absolute h¥myd. MT “shake”. Tg.’s use of bdr compares with that in Syr. Tg. adds. mbyn’ is difficult and the text and translation adopted here are those suggested by Jastrow (Dictionary 163 sub byn), namely mbynyh (“from between its meshes”).

*'For MT “die”.

*°MT “neither come near nor overtake”. Read (with Mss) 78. twhy for Ms v tyty (1°).

For MT “booth”.

%

“MT “repair its breaches”, For MT “ruins”. * Ty, adds. The verse as a whole has a strong messianic tone.

“For MT “I will rebuild it”. See on Hag 2:18 (note 18). “Ty. adds to avoid MT’s implication about the nations. “For MT “treader”. “MT “sows”,

"For MT “drip”. “MT “wave with corn” (NEB). “For MT “restore the fortunes”. See on Hos 6:11 (note 23).

_MT “plant”. 7g. avoids attributing to God such human activities as “planting” or “uprooting”. “For MT “uproot”. See previous note.

Obadiah

20

/

a/

."

‎‫ו‬

,

, a

, che

. / ‎‫רה‬

;5

Obadiah 1. The prophecy’ of Obadiah. Thus says the Lord God” concerning Edom:* We have heard tidings from the Lord, and an envoy has been sent out among the nations. Rise up! Let us stand against her in battle. 2. Behold I have made you weak" among the nations! You are most despised. 3. The wickedness? of your heart has led you astray;° for you are like the eagle,’ which dwells® in the clefts of the rock, whose abode is on high, who says in his heart: “Who can bring me down to the ground?” 4. Though you soar as high as the eagle, and set your dwelling’ among the stars, even from there I will bring you down by my Memra,'° says the Lord. 5. If thieves were to come to you, plunderers by night, how would you sleep until they had stolen all they wanted?!" If robbers like'* vintagers came to you, would they not leave some gleanings? 6. How Esau is ransacked,’ how his hidden things are uncovered!"* 7. All you allies have

Notes ‘Tg. ‎‫לוח‬ ‫ ש‬rof TM nwzA ,)”noisiv“( a noitutitsbus citsiretcarahc fo .gT .stehporP eeS no soH 11:21 eton( 18); Hab 1:1 (note 1), and cf. Nah I:1; Hab 2:2. Note further Amos 1:1; Mic 1:1 (7g. “prophesied” for MT “saw”).

>For MT “the Lord”. See on Amos

1:8 (note 15).

According to b. AZ 10a, R. Joseph applied Obad If. to Rome. Cf. Lev. Rab. 13:5 (ref. to Obad 21); 29:2 (ref. to Obad 4); Num. Rab. 15:17; Pesigta Rabbati 15:25 (Edom/Esau = Rome). Further rabbinic references are given by C.-H. Hunziger,“* Babylon als Deckname fiir Rom und die Datierung des I Petrusbriefs”, in E. Reventlow (ed.), Gottes Wort und Gottes Land (G6ttingen, 1965) 69-72 (esp. 69n. 11). See also S. Zeitlin, “The Origin of the Term Edom for Rome and the Christian Church”, JOR 60 (1969) 262f. *For MT “least”. Cf. Jer 49:15. In Cant. Rab. 2:15. 2 it is reported that R. Simeon b. Eleazar likened Esau (for Edom=Esau cf. Gen 36:1, 8, 19; see also Obad 6, 181., 21) to a “puny dwarf”. Furthermore, in Pesiqta Rabbati 12:13 Obad 2 is cited as grounds for the idea that Esau was “weak”, and that his descendant Amalek, for all his cruelty, was vulnerable. °MT “arrogance”. °Te. ‎‫ אע‬for MT hSyk (“has deceived you”). Tg. adds. The simile of the eagle is found in MT and Tp. of v. 4. Since Edom/Esau was probably identified with Rome (see note 3 above), there may be a reference here to the Roman eagle. See on Hos 8:1 (note 1).

“MT must be rendered “you who dwell”. *For MT “nest”. Cf. Hab 2:9.

Te. adds. "MT is difficult and perhaps ‘vk ndmyth should be placed after dym so that the text can then be , translated as follows: “They would steal all that they wanted. How utterly you are destroyed.” In any case, it is clear that Tz. derived MT ndmyth from dmh (“be silent”). Cf. Vg conticuisses, though note that Jerome refers to Edom as “deficiens”: “Quia vero Edom ‘terrenus’ siue ‘deficiens’ interpretatur” (Commentarioli in

Psalmos[CCSL LXXII 242]). For the different Targumic translations of BH dmh see on Hos 4:6 (note 15); 10:15 (note 43). Ty adds. MT reads simply: “If vintagers...”, but 7g. is quick to employ words of “spoiling” and “robbing”. See the Introduction § 1. Note the play on words in 7x.: htwpyn kqtwpyn. 37% tbI§ for MT nhpsw (probably to be read nhps). Both words could just as suitably be rendered “searched”. For discussion of 7g. b/§ as a translation of BH ApS, see on Amos 9:3 (note 10); Zeph 1:12 (note 28); for Jer 49:10, cf. Hayward, The Targum of Jeremiah 176f. 'SFor MT “sought”. 78. to this verse is cited in the name of R. Joseph at b. BQ 3b.

99

100

Obadiah

banished’® you beyond’® the MOY your confederates a duped and overcome you; those who ate at your table'’ have planted a snare’® under you; for there is no understanding in you!" 98. At that time, says the Lord, will I 0 destroy the wise from Q Edom and the man of” intelligence on Esau’s citadel?*' 9, Your ‫ו‬‎ be will need” has who man every that so inhabitants of the’ south,” shall be crushed,’ wiped out from Esau’s citadel’> because of the slaughter. 10. For the violence done to your brother Jacob, shame shall cover you and you shall be wiped ore for ever. 11. On the day when you stood get on the day when nations plundered’ his goods, and foreigners entered his cities”’ and cast lots for Jerusalem, you were like one of neo 12. How you gloated** over the day of your brother, on the day of his destruc tion,” and how you rejoiced*°over the people of Judah on the day of their destruction. How you excelled in boasting’' in the time of distress. 13. How you entered the gates” of my

Apparatus a

Mss.

Notes (Cont.) ‘MT “sent” or “driven”.

'*For MT “to”. ‫ יד‬Tz. adds, probably because of the difficulty in translating MT /Amk. On the basis of Tg., Symm, Vg one‫‏‬ should probably revocalize MT lahm‘ka (“your bread”), which is hardly intelligible, to 167 meyka (“those‫‏‬ who eat with you”). For the general sense cf. Ps 41:10.‫‏‬ '*LXX, Syr, Vg interpret obscure MT mzwr as “ambush”, though the apparatus of BHS makes the proposal to read mswd on the evidence of the ancient versions. b. San. 92a interprets mzwr as “suffering” on the basis of Hos 5:13.

"MT “him”, 0% adds.

2 ‎‫ שד‬krk’ for MT hr (“mount”). Cf. v.9 and Amos 4:1. “MT “O Teman”. 7g. renders the place-name by “south” in Jer 49:7, 20; Ezek 25:13; Amos 1:12: Hab 3:3. “MT htw is best rendered “shall be dismayed” or “shall be filled with terror”. However, since there is also a BH root hit (“break, shatter”), then MT can be translated by “shall be crushed, shattered”. This interpretation is followed by 7g. Cf. NAB. Both interpretations are mentioned in Gen. Rab. 89:6, “Ty, adds. For MT “mount”. See on v. 8 (note 21).

oe “strangers carried off”. 7%. employs an item of its favourite vocabulary of plunder. See on v. 5 (note

12). For MT “gates” (agreeing with the Qeré). MT “do not gloat”. The prohibitions in MT of wv. 12-14 are converted into a series of references to the past by the Targumist, who also omits the negatives. It could be argued that Tz. fails to do justice to the imaginative way in which the prophet speaks in the original text. Note the interesting translation of MT by JPS: “How could you gaze...?” For MT “misfortune”,

MT “do not rejoice”. "'For MT “do not boast”. MT “do not enter the gate”. “For MT “do not gloat”.

Translation

101

people on the day oftheir destruction, how you too gloated * over their disaster on the day of their destruction, and /aid your hands™ on their goods on the day of their destruction. 14. How you stood * at the crossroads to wipe out their fugitives and how you betrayed * their refugees in the time of distress. 15. For the day that will come from” the Lord against all the nations is at hand. As you did, so shall it be done to you. Your deeds will return on your own head. 16. For as you rejoiced over the laying low of* my holy mountain, so“ all the peoples shall drink the cup of their punishment”? unceasingly, and they shall drink and be swallowed up*’ and become as though they had never been. 17. But on Mount Zion there shall be survivors and they shall be holy.*' And the people of” the house of Jacob shall take possession of the goods ofthe nations” who were dispossessing them. 18. The people of ** the house of Jacob shall be strong as*° fire, and the people of* the house of Joseph as mighty as flame,” but the people of* the house of Esau shall be as weak“ as straw; and they shall have dominion over them and slaughter them,” and there shall be no survivor left of the house of Esau, for through the Memra of the Lord it has been decided thus.” 19. The inhabitants of the south shall possess the citadel of Esau, and the inhabitants of the

Shephelah the /and of the Philistines.*° And they shall possess the cities of *’ Ephraim and the cities*’ of Samaria, and the people of the house of * Benjamin shall possess the cities of the inhabitants of the land of ** Gilead.

Notes (Cont.) “MAT 7 1t5/hnh is difficult and some scholars read 7 t3/h yd (“do not lay hands”) or simply 7 370 ,‫מ‬‎ with ellipse of yd. Cf. Harper, Obadiah (ICC) 42. Allen (Obadiah 157) suggests pointing as a 2nd pers. masc. sing. energic imperfect. MT “do not stand”. **For MT “do not betray”. ‫ ל דש יד‬translation of MT “the day of the Lord” is discussed in the commentary on Joel 1:15 (note 24).‫‏‬ “SMT “have drunk upon”.

Te. adds. For MT “swallow it down”. ‫ זז‬is clear from Joel 4:17 that MT “holy” referes to Mount Zion: “and it shall be holy”. 78. apparently‫‏‬ missed the sense of the Hebrew.‫‏‬ “Ty. adds. See the Introduction § I. “This part of the verse is cited in 7g. Ps.-J. Gen. 30:25. ““MT “and they shall burn it and devour it”, ““For MT “the Lord has spoken”. 4©M{T should probably be translated as follows: “Then they shall possess the Negev and the mount of Esau, the Shephelah and Philistia.” For 7g.’s translation of Negev by “south”, see Smolar and Aberbach, . Studies 124. Tg. “citadel” for MT “mount” is found in wv. 8f. (see note 21). part of the verse as a‫‏‬ this of Tg. see 99f.) (Studies Aberbach and Smolar ‫ יז‬MT “country-side”. period.‫‏‬ Roman Hellenisticthe in place taking urbanization the of reflection

102

Obadiah

20. Exiles of this people** of“ the Israelites (shall possess) what is in the land of” Canaan as far as Zarephath, while the exiles of Jerusalem who are in Spain” shall possess the cities of the land ofthe south.°° 21. Liberators shall go up to Mount Zion to judge the citadel’! of Esau, and the kingdom ofthe Lord shall be revealed over all the | 2 inhabitants of the earth.”

Notes (Cont.) “MT “army” or “force”. “Te. spmy’(Mss ‘spmy’), Syr ‘spny’ for MT “Sepharad” are wrong identifications that have nevertheless left their mark in history with the Jews of Spain being called Sephardim. Cf. D. Neiman, “Sefarad: The Name of Spain”, JNES 22 (1963) 128-132. Biblical Sepharad is probably Sardis, capital of Lydia in Asia Minor, an identification suggested by a Lydian-Aramaic bilingual inscription that refers to Sardis as sprd in Aramaic. See E. Lipinski, Studies in Aramaic Inscriptions and Onomastics | (Louvain, 1975) 153-161. Cf. also idem, “Obadiah 20”, VT 23 (1973) 368-370; Smolar and Aberbach, Studies 122.

For MT “the Negev”. See on v. 19 (note 46). *'MT “mount”. See on v. 8 (note 21) and cf. vv. 9, 19. Obad 21 is cited in Lev. Rab. 13:5 which identifies

Esau/ Edom with Rome. For MT “and dominion shall be the Lord’s”. According to the thinking of 7g., God has always reigned,

but his kingdom has not been revealed to all mankind either because of their ignorance or as a result of their wrongdoing. Cf. 7g. Mic 4:7 and see Smolar and Aberbach, Studies 132.

Jonah

CHAPTER

[

1. There was a word of prophecy from' the Lord with’ Jonah the son of Amittai, saying, 2. “Arise, go to Nineveh, the great city, and prophesy’ against it, for their wickedness has come before me.” 3. And Jonah arose to flee by sea‘ before he would prophesy in the name of the Lord. He went down to Joppa and found a ship pat was going fo sea.* And he paid the fare and went on board, to go with them fo sea,’ before

he would prophesy in the name 0/7 the Lord. 4. But the Lord raised® a mighty* wind upon the ee’ and there was a great storm on the sea, so that the a) was in . 4 of breaking up.’ 5. And the ees were afraid, and each man prayed’* to his idol;? but they saw that they were useless.'° And they threw the ship’s cargo into the sea, to make it lighter without it.'' Meanwhile Jonah had gone down into the bottom of’ the hold" 017 the Ship, '* and he had lain down and had fallen asleep. 6. The captain of the sailors’ approached him and said to him, “What do you mean by sleeping? Arise, pray Apparatus, Chapter | a

Mss.

Notes, Chapter 1 ' Te. adds. See on Hos 1:1 (note 1). *For MT “to”. See on Hos 1:1 (note 2) and cf. Joel 1:1; Jon 1:9; 3:1; Mic 1:1; Zeph 1:1; Hag 1:1; Zech 1:1.

*MT “preach”. See on Hab 1:1 (note 1). *MT “to Tarshish”, whose location is not known. In | Kgs 10:22; 22:49; Jer 10:9 (but not Jon 1:3 pace Churgin, Targum Jonathan 44) this place-name is rendered “Africa”, but elsewhere in 7g. Prophets (Isa 2:16; 23:1,

14; 50:9; 66:19;

Churgin,

Ezek 27:12, 25; 38:13; Jon 4:2) it is translated

Targum Jonathan 44; Levine, The Aramaic

by “sea”. (The lists of references in

Version of Jonah 57 contain inaccuracies). Jerome

(Commentary, ad loc.) writes: “Porro Hebraei Tharsis, mare dici generaliter autumnant illud: Jn spiritu uiolento confringes nauis Tharsis, id est maris.” On this cf. Gordon, “Terra Sancta” 125, 131. Cant. Rab.

5:14. 2 cites Jon 1:3 as support for the view that Tarshish = “the Great Sea”. *For MT “away from”. This verse was quoted by those rabbis who held that prophecy as divine revelation could take place only within the land of Israel; but the opposite view was also held. For a recent discussion of the matter see Gordon, “Terra Sancta” 124-126; cf. Mekilta, Pisha |.

*It is not clear why 78. did not translate MT “hurled” literally. Levine (The Aramaic Version of Jonah 59) admits that 72. rym means “raised” but nevertheless renders it “hurled” (ibid. 58). Aramaic rmy would be “hurled”. Cf. Syr rmy.

‫(כז‬lit. “was considering breaking up”). "Te. by’ I'thr’ (lit. “sought to break up”) for MT ₪ ‫ו‬‎ 725 For MT “cried”. Tz. b‘w might also be rendered “beseeched”, “pleaded with”. Ty. dhityh (lit. “his fear”). Cf. Isa 2:11; Amos 8:14. For a legendary view of the idols on board the ship cf. PRE NO:

'°Te. adds. See on Hos 8:6 (note 11), and cf. Hos 8:8; Hab 2:18.

‫ אודו‬m‘lyhm means “to make it lighter for themselves”, but the preposition mn has a different force‫‏‬ in Tg. Cf. LXX ap auton, Vg ab eis.‫‏‬ "Ty. adds. ‫§ "דש‬d’for MT prkty (lit. “recesses” or “corner”). Cf. Amos 6:10 for the same equation.‫‏‬ ‫ "שוד‬spynh is a hapax legomenon, but the root is well-known from Aramaic. It is cognate with 7g. spn’‫‏‬ (“sailors”) occurring in wv. 5f. Cf. Levy, Wérterbuch II 181.‫‏‬ 'SThe meaning of MT AAb/is not entirely clear, but Levine (The Aramaic Version of Jonah 62) may well be right in taking it as a collective singular denominative from Ab/ (“rope”). Tg. rb spny’is similar to Syr rb mlh’.

105

106

Jonah

before'® your god; perhaps there will be mercy from the Lord upon us,’ and we will not perish.” 7. And the men said to one another, “Come, let us cast lots, that we may know on whose account this evil has come upon us.” So they cast lots, and the lot fell on Jonah. 8. And they said to him, “Now tell us, for what reason’ has this evil come upon us? What is your business and where do you come from? What is your country, and of what people are you?” 9. And he said to them, “I am a Jew,” and I am afraid before the Lord, the God of heaven, who made the sea and the dry land.” 10. The men were extemely afraid, and they said to him, “What is this that you have done?” For the men knew that he was fleeing before he would prophesy in the name of ° the Lord, because he had told them. 11. And they said to him, “What shall we do to you, that the sea may be calm around us?” For the sea was growing more and more stormy.” 12. And he said to them, “Take” me and throw me into the sea, and the sea will calm

down for you; for I know that it is because of me that this great storm has come upon you.” 13. Nevertheless the men rowed to return to shore, but they could not, for the sea was growing more and more stormy | against them. 14. And they prayed before’ the Lord, and they said, “Listen to our prayers,’ O Lord. Do not let us perish on account of the guilt of innocent blood. For you, O Lord, have done as it is pleasing before you.””° 15. Then they took’’ Jonah and threw him into the sea; and the sea calmed down’ from its raging. 16. And the men were afraid greatly before the Lord, and they promised to offer’ a sacrifice before the Lord and they made vows.

Notes, Chapter 1 (Cont.) '*For MT “call upon”. Cf. 1:14; 2:3. ‫“ דאוד‬God will pay heed to us”. A literal translation was avoided by the Targumist who did not want the‫‏‬ impression to be given that God might change his mind. Cf. MT | Sam 15:29; 78. Hos 13:14; Joel 2:13f.;‫‏‬ Amos 7:6; Jon 3:9f.; 4:2; Mal 3:6. Vg has recogitet. But see Allen, The Book of Jonah 208 and reference‫‏‬ there (n. 27) to H.L. Ginsberg, SVT 16 (1967) 81f.‫‏‬ "In MT the question is similar to that in v. 7: “on whose account...?” Most scholars delete it as superfluous, invoking support from Hebrew and LXX Mss, but its presence is defended by Allen, The Book of Jonah 209n. 31. "For MT “Hebrew”. Levine (The Aramaic Version of Jonah 65) quotes the interesting passage from Jerome (Commentary, ad loc.]:“Non dixit ludaeus ego sum, quod scissura decem tribuum a duabus populo nomen imposuit, sed Hebraeus sum, hoc est peratés, transitor, sicut et Abraham, qui dicere poterat: Aduena sum ego et peregrinus, sicut omnes patres mei.” It is likely that 7g. is simply a contemporary equivalent of the biblical “Hebrew”. For MT “away from”. See on v. 3 (note 50).

2 Ty. zyl wnhs wlyh tqyp for MT hAwlk ws‘r. Although they differ in structure, the idioms are similar in meaning. Te. shwny and MT ‫לשמע‬‎ can both mean “pick me up”. “For MT “called upon”. See on v. 6 (note 16) and cf. 2:3. “MT

nh (“we beseech you”). Cf. 4:2.

” Te. adds. For MT “you saw fit” or “you willed”, 7666 on v. 12 (note 22). “Ty. nh for MT y'md (“stopped”).

“MT “they offered”. The heathen sailors are not allowed to make sacrifice to the God of Israel outside Jerusalem. Accordingly, 7g. modifies the text by making it a promise to sacrifice. See the Introduction § 2; Gordon, “Terra Sancta” 120-124; Levine, The Aramaic Version of Jonah 70. ,

Translation

CHAPTER

107

2

1. The Lord appointed a huge fish to swallow Jonah; and Jonah was in the belly of the fish three days and three nights. 2. Jonah prayed before the Lord his God from the belly of the fish. 3. And he said, “I prayed before’ the Lord out of my distress, and he heard my prayer; from the bottom of the deep I pleaded, and youfulfilled my plea.’ 4. You cast me into the depths,” into the heart of the sea, and the flood was all around’ me. All the gales® of the sea’ and its billows passed over me. 5. And 1 said, ‘I have been driven away from your Memra.”* However, I shall again look upon your holy temple. 6. The waters closed in over me unto death,’ the deep was all around’ me. The Red Sea was suspended above'’ my head. 7. I descended to the roots'! of the mountains, and the earth with its power drew over'” me for ever. Yet you are near. It is before you to raise’ my life from destruction,'* O Lord my God. 8. When my soul fainted within me, [ remembered the worship of the Lord, and my prayer came before you, to your holy temple. 9. Jam not like the nations,'> who worship idols, who do not know the source of their we/fare.'° 10. And I, with the praise®® of thanksgiving will offer my sacrifice before you.'’ What I have vowed I will pay; the deliverance of my life is through prayer before’* the Lord.” 11. And the Lord spoke to the fish, and it threw Jonah up on the dry land. Apparatus, Chapter 2 * Mss.

Notes, Chapter 2 'For MT “called upon”. See 1:6, 14. >MT “answered me”. ‘For MT “from the belly of Sheol 1 cried for help and you heard my voice”. *Tz. I'wmgqy’ for MT mswlh which is often recommended for deletion by modern scholars, including Allen, The Book of Jonah 214 (cf. BHK,

BHS).

*For MT “engulfed me”. *Levine (The Aramaic Version of Jonah 73f.) translates Tg. nhSwlwhy by “its billows” (for MT “your breakers”), but this is the meaning of g/why (MT g/vk, “your billows”) in the final clause. Note that 7g. alters the suffixes to make them refer to the sea and not to God.

"Te. adds. “For MT “out of your sight”. ‫‘ *אוד‬d nps (“up to my neck”; NAB has “threatening my life”).‫‏‬ For MT “Seaweed was wrapped round”. Cf. Vg pelagus operuit caput meum.

LXX eschaté represents BH sdp (“end”) instead of MT sup (“reeds”). Tg. interpreted MT swp (“reeds”) as a reference to the Red Sea

(vm’ dswp), and Smolar and Aberbach (Studies 123) believe that 7g. is the basis of a midrash in PRE 10 which recounts how God showed Jonah the way by which the Israelites had passed through the Red Sea. ''MT qsby is of uncertain meaning but is usually rendered “roots” (NAB) or “base” (JPS). "For MT “and its bars closed behind”. MT wr‘/ (“and you brought up”).

For MT Sht (“the pit”).

.

'’The meaning of MT of v. 9 is uncertain. NAB renders it: “Those who worship vain idols forsake their | source of mercy”. MT ‫וא‬‎ twdh for thanksgiving”) of hymns of sound the (“with 7 ‫ל‬‎ 2 3 bq/ reads v Ms > ‫ז‬ ‫ס‬ ‫ס‬ ‫ז‬ ‫ס‬ ‫ס‬ ‎ 56 (“with the voice of thanksgiving”). Mss (followed here) omit q/, reading btws bht. "For MT “will sacrifice to you”. ‫ "ד‬adds; MT reads “deliverance is the Lord’s”.‫‏‬

108

Jonah

CHAPTER

3

1. And there was a word of prophecy from' the Lord with? fe a second time, saying. 2. “Arise, go to Nineveh, the great city, and prophesy against’ it the prophecy" which I speak with you.” 3. So Jonah arose and went to Nineveh, according to the word of the Lord. Now Nineveh was a great city before the Lord, three days’ journey across. 4. Jonah began to enter the city, a distance of one day, and he proclaimed and said, “At the end 0/7 forty days, Nineveh will be overthrown.” 5. And the people of Nineveh believed in the Memra of the Lord, and they decreed’ a fast and put on sackcloth, from the greatest of them to the least of them. 6. When news reached the king of Nineveh,” he arose from his royal’ throne, removed his precious’ robes, covered himself with sackcloth, and sat in ashes. 7. And he proclaimed and announced in Nineveh, “By the decree of the king and his nobles: no man or beast, oxen or sheep, shall taste anything! They shall not feed and they shall not drink water! 8. They shall be covered with sackcloth—man and beast—and they shall pray'® mightily before the Lord. Let everyone turn from his evil way, and from the violence that is in his hands. 9. Whoever knows that there are sins on his conscience let him repent of them and we will be pitied before the Lord,'' and he will turn back from the vehemence’’ of his anger, and we will not perish.” 10. And their deeds were revealed before the Lord,'’ that they had turned from their evil ways. And the Lord turned from" the evil he had threatened to do to them, and he did not do it.

Notes, Chapter 3 'See on 1:1 (note 1). *See on 1:1 (note 2).

‘For MT “proclaim to”. (Pace Levine, The Aramaic *MT“announcement”.

Version of Jonah 83, MT

‫עו‬‎ = “to it”.)

*The precise force of MT /7hym is not certain, but it may well mean “enormously (great city)” (JPS). ° Tx. bswp for MT ‘wd (“in yet”). For MT “and they proclaimed”.

“A marginal note in Codex Reuchlinianus has the following: “the Pharaoh who was king in those days in Nineveh” ° Te, adds.

For MT “call upon”. 'MT “Who knows, God may turn and relent?”. The opening clauses of this verse and Joel 2:14 are identical in MT. By the application of the “equal category” (gezerah shavah) principle the Targumist is able to highlight the efficacy of repentance and at the same time remove from both verses the suggestion that God “repents”. The theme of repentance is especially pertinent in 7g. Jonah which was read in the liturgy of Yom Kippur. See the Introduction § 2. Note further the point made by Smolar and Aberbach (Studies 214) that God’s pity and forgiveness are sought for Jews and non-Jews alike. For MT “heat”. "MT “And God saw their actions”. Note Tg.’s use of the verb g/y to avoid the attribution of human features or activities to God. For MT“relented”.

Translation

109

CHAPTER 4 1. Now this greatly displeased Jonah, and he was angry. 2. And he prayed before the Lord and said, “Listen to my request,' O Lord. Is this not just what I said when I was still remaining’ in my own country? That is why I hastened to run away’ to sea." For I know that you are a gracious and compassionate God, removing anger, and multiplying blessings, and drawing back his Memra? from inflicting evil. 3. So now, Lord, take my life from me, for it is better that I die than that I live.”* 4. And the Lord said, “Are you that greatly angered?” 5. Then Jonah went out of the city, and he sat down

to the east of the city. There he made for himself a shelter and sat in it, in the

shade, until he should see what finally’ would become ofthe city. 6. And the Lord God appointed a ricinus plant, and it grew up over Jonah, to be a shade over his head and to save him from his discomfort. And Jonah was very happy about the ricinus plant. 7. But the next day when the dawn broke the Lord appointed a worm,’ and it attacked the ricinus plant, and it withered. 8. And when the sun rose, the Lord provided a gentle east wind, and the sun beat down on Jonah’s head, and he became faint. He begged for death, saying, “It is better shat J die than that I live.”° 9. Then the Lord said to Jonah, “Are you so greatly angered because ofthe ricinus plant?” And he replied, “I am angry enough to die.” 10. And the Lord said: “You pity a ricinus plant which you did not labour for and which you did not grow; which came into being one night, and on another night perished. 11. And should I not pity Nineveh the great city, in which there are more than one hundred and twenty thousand persons who do not know their right hand from their left, and many cattle?”

Notes, Chapter 4 'MT ‘nh (“I implore/ beseech you”). Cf. 1:14. / Te. adds.

‫יד‬

whyty m'rg for MT gdmty lbrh(“I ran away beforehand”). Levine (The Aramaic Version of Jonah‫‏‬ Tg. ‘whyty here as adverbial, but his version (“therefore did I hasten to flee”) does not reflect that.‫‏‬ regards )92 | *For MT “to Tarshish”. See on 1:3 (note 4). *The claim by Levine (The Aramaic

Version of Jonah 92) that “the parallel text, Joel 11 13, contains no

/ mention of the memra” is mistaken. life”). my than better] [is death “my (lit. mhyy mwty MT for md’yhy 57% d’mwt "Tz. may well reflect the tradition that the city of Nineveh was eventually destroyed because the people | returned to their evil ways. ‘The margin of Codex Reuchlinianus has the variant zhl’ (“crawling locust”).

Micah

CHAPTER

|

1. The word of prophecy from' the Lord that was with’ Micah of Mareshah’ in the days of Jotham, Ahaz and Hezekiah, kings of the house of* Judah, which he prophesied against’ Samaria and Jerusalem. 2. Listen, all you peoples, give heed, O earth and all that is in it. Let the Memra of the Lord God’ be a witness against you, the Lord from his holy temple. 3. For look, the Lord is appearing’ from the place of the house of his Shekinah; and he will appear’ and tread the strongholds’ of the earth. 4. The mountains shall melt under him, and the valleys shall split open like wax before’’ fire, like water cascading down a slope. 5. All this is for the transgressions of the house’ of Jacob, and for the sins of a/l'* the house of Israel. Where did the people of the house of Jacob transgress?'* Was it not in Samaria? Where did the people of the house of Judah commit sin?’ Was it not in Jerusalem? 6. So I will turn Samaria into

heaps of stones in the fields, a place of desolation for the planting of vineyards;'* | will throw her stones into the valley, and I will lay her foundations bare. 7. All her images shall be smashed, and all her /do/s shall be burned with fire; and I will make every house of her idols'’ a ruin. For they'* were amassed from a harlot’s fee and they shall be handed over to the temple of those worshipping idols.’” 8. Because of this they”’ shall

Notes, Chapter 1 ‘Te. adds. See on Hos 1:1 (note 1). >For MT “to”. See on Hos 1:1 (note 2).

Te. dmmr’§’ (lit. “who was from Mareshah”) for MT AmrS ty (lit. “the Morashtite”). Cf. Jer 26:18.

*Te. adds. >For MT “saw”. See on Amos

1:1 (note 2); Hab 1:1 (note 1).

"666 on Amos 1:8 (note 15). "MT “comes forth”. Tz. employs one of its stock verbs (g/y) to remove the reference to God acting like a

human.

“Tz. adds. MT has “from his place”. *For MT “come down”. See note 7 above. '°MT “heights”. Cf. 2 Sam 1:19, 25; 22:34 (sing.); Isa 58:14, where also cultic high places are not in view. However, the frequently-mentioned “high place” in | Sam 9 becomes a “house of feasting” in 7g., and the prophets’ condemnation of the “high places” is evident in 7g.’s paraphrase in Jer 17:3; Amos 1:5; 4:13; Mic 2 '' Tz. mn qdm for MT mpny.

"Te. adds. Tz. adds, although some

7. Mss omit.

For MT “What is the transgression of Jacob?” 'SMT “What is the high place of Judah?” Like 7z., LXX inserts “house” before “Judah”. LXX, Syr also interpret MT “high place” as “sin”. '’Eor MT “a ruin in the countryside, a place for planting vineyards”. "Tg. dhith’ for MT ‘sbh. | Mic 23:19; Deut on commenting 3, 1:8, Rab. Qoh. In again”. fee harlot’s a become shall “they MT For 1:7, it is said that the money should not be brought into the temple, but should be used to make bathhouses and toilets for the public. *’The verbs are Ist pers. sing. in MT and refer to the prophet. 7g. refers back to the people of Israel and SMT qbsh (“she amassed”) is usually emended to qbsw (Pual) with Tz., Syr, Vg.

Judah in wv. 5f.

ial

114

Micah

lament and wail; they’ shall go naked in chains. *! They” shall make lamentation like like ostriches. 9. For her wound” is grievous, it has reached the jackals, ‫ו‬‎ house of Judah, it has drawn near to enter’ the gates of my people, as far as Jerusalem.

10. Do not announce it inGath, do not weep at all; you who live in houses

of dust, cover your heads with ashes.”

11, Cross over, you’ who dwell in Shaphir, with

genitals uncovered, naked and ashamed.’ Survivors will not come forth from the ation yourselves bitterly over the slaughtered inhabitants of Zaanan.”* Make lamentfor houses that you acquired by desirable of your warriors. O Beth-zula, as for your shall violence joining one to the side of the other, on this account the best of your 0 be thee away from. you.” 12. You who were dwelling on the best as land and’’ were hoping’ for good refuse’ to return to the law. What will you do?’ For evil has come down from the Lord so that it may enter’ the gates of Jerusalem. 13. Make the

chariots ready, put the bridle ‫סח‬‎ the steeds, you who dwell in Lachish. It is’ the

Notes, Chapter I (Cont.) "IMT “barefoot and naked” (Swill wrwm). Tg. 5 y51’(“in chains”) reflects the interpretation of MT Syll ( Kethih)/ §wil(Qeré) as if it were a form of 5// (“chain”). Cf. also 78. Aramaic S//’(“chain”) in Tg. Esth 3:13. MT mkwtyh (“her wounds”) should clearly be emended to mkth (sing.) with Tz., LXX, Syr, Vg. Ty. adds.

“For MT “has spread to”. MT “In Beth-leaphra roll yourselves (read Atp/§w) in the dust”. It is not text-critically sound to assume that 78. read a Hebrew Vorlage byt ‘prh (pace Allen, The Book of Micah 276n. 52). *°MT has 2nd fem. sing. forms. "It is very difficult to make sense of MT at this point and 7g. clearly goes its own way. The two words of MT ‘ryh b§t are understood to mean “naked” and “ashamed”. Perhaps MT should be emended to read ‘bry lk ywsbt Spyr m‘yr hbst (“Go away, inhabitants of Shaphir, from the city of shame!”). °**MT “The inhabitants of Zaanan have not come forth”. All this for MT “There is mourning in Beth-ezel; it will withdraw its support from you”. Tz. “Make lamentation...” reads very well in a section which opens (v. 10) with words from the beginning of David’s lament over Saul and Jonathan. The acquisition of land and property by violence and robbery is frequently mentioned by the Targumist. See the examples given by Smolar and Aberbach, Studies 194, including the very appropriate reference to Isa 5:8 (MT and 7g.): “Woe to those who join house to house...” *°MT “Though the inhabitants”. *'Tg. wmsbr’ for MT whlh which caused considerable difficulty for ancient translators. Syr, Vg and Aq derive it from Alh (“be weak, sick”) but LXX from All (“begin”). Tg. apparently connects the form with yhl (“wait”) (cf. Theod, Symm). It is not clear from which root MT whlh should be derived, but Gelston (Peshitta 143) proposes hw/l(“writhe” in the sense of “wait anxiously”). He refers to a comparable difficulty at Hos 11:6 where the ancient versions differ just as much. 7 Tg. msrb’(which is a good play on msbr’ just before it) seems to be an interpretation of MT “Maroth”, a place-name, apparently construed as if from BH mrh (“rebel”, “be rebellious”, “behave disobediently”; cf. KB 565). Cf. Smolar and Aberbach, Studies 214n. 540. “Ty. adds. “For MT “to”. “MT rimisa hapax legomenon, but the context makes the meaning clear: “harness” or “hitch”, * Tz. rmw has no counterpart in MT. Its meaning is elucidated by reference to the Syriac rm’ pgwdt’(“put the bridle on”). Cf. Payne Smith, Syriac Dictionary 542. However, note also rmy ms ‘ny (“wear shoes”) in b. et. 65b, and rmy hwty (“attach fringes”) in b. Men. 42a, discussed by L. Prijs, ZDMG 17 (1967) 283. Therefore 7g. may simply mean “attach them (i.e. “the chariots”) to the steeds”. "MT and Tg. could perhaps be rendered “you are”.

Translation

115

beginning of the sins of the congregation”® of Zion, for in you were found the rebels”? of Israel. 14. Therefore you shall send”” gifts to the possessors" of Gath. The houses of Achzib shall be delivered to the nations because of the sins that the kings of Israel committed by worshipping idols in them.” 15. 1 will bring the dispossessors”* upon you again, you who dwell in Mareshah; they shall go up to Adullam and enter the territory of the land of Israel." 16. Tear out your hair and throw it down’ for the sake of the children of your delight; /ike a vulture whose wings have shed their feathers, so increase the baldness of your head for the sake of your children,”*° for they have gone into exile from you.

CHAP LE

Re2

1. Woe to those who plan to do violence,' who plan on their beds to do what is wicked, who rise early in’ the morning and do it, because it lies in their power. 2. They covet fields and seize them, houses and take them by force,’ and they oppress a man and his family, a man and his inheritance. 3. Therefore, thus says the Lord, “Behold I

am planning evil against the people of this generation, from which you will not be able

Notes, Chapter 1 (Cont.)

“For MT bt (lit. “daughter”). “MT “transgressions” or “rebellious acts”. *’For MT “you shall give” (fem. sing.), usually emended to “they shall be given”. See the commentaries. *' Tz. connects MT “Moresheth” (part of the place-name “Moresheth-Gath”) with Hebrew ‫עמ‬‎ (“take

possession, inherit”). *MT is obscure. JPS has, “The houses of Achzib are to the kings of Israel like a spring that fails” (cf. Jer 15:18 for BH zh [“failing, disappointing, deceitful”] used of a spring or stream). NAB renders, “Bethachzib is a deception to the kings of Israel”. The margin of Codex Reuchlinianus has the following: “those who live in their houses of lying idols shall be handed over” (lit. “the houses ofthe idols of their deceitfulness shall be handed over”).

“For MT “dispossessor” (JPS) or “conqueror” (NAB). “MT “To Adullam shall come the glory of Israel”. ‫ "זמ‬MT qrhy wgzy (“Make yourself bald and shear off your hair”) the word-order is strange and should‫‏‬ perhaps be reversed.‫‏‬

“For MT “make yourself as bald as a vulture”. The baldness found in certain birds of prey alluded to in MT is lost on the Targumic translator.

Notes, Chapter 2 / 'Tz. Imyns for MT wn (“iniquity”). ‎‫ דואל‬p‘ly r probably means “who work out evil” (cf. Allen, The Book of Micah 284n. 1). For rabbinic comment on this verse cf. Gen. Rab. 28:5; Cant. Rab. 1:4. 3. >For MT hur (lit. “in the light of”). “who rise early” is added by 7g. *MT “and take them”. For MT “this clan”.

116

Micah

to remove your necks; you will not be able to walk with erect stature,’ for that will be an evil time. 4. At that Le they shall take up a prover and a lamentation about you and say in their ajfiction, ‫ד‬‎ 6 are utterly ravaged,’ my people have been carried away from their portion,’ evicted from their property; they continually divide their fields.""’ 5. Therefore you Shall have no one to stretch a measuring’ line by 0 = the assembly of the Lord. 6. Be not prophesy a prophecy, do not teach that people,”* for they do not accept disgrace.'* 7. Is what they say in the house of Jacob right? 'S Has the Memra from the Lord been shortened?'® Or are these his deeds? Are not all Ne words right?"’ I have brought all that I promised to bring upon 2 Wie walk in truth.'* 8. On eee of their sins my people are delivered to the enemy;'” because of dis the nations rise” and dispossess them; they take their precious wealth from them,° "passing through their land fearlessly, 25 they return among them as those broken by war.” * 9. You drive the congregation’ of my people away from their pleasant homes, /eading their children away on them, their glory, which they had said would last for ever has gone . 66.5 10. Arise and go away, for this land is no place of rest’’ for the wicked,”

Notes, Chapter 2 (Cont.) ° Tz. bqgwmh zqwph for MT rwmh, usually rendered “erect”. For the Targumic expression cf. Hos 11:7; Zech 2:4; Tg. Ps.-J. Lev 26:13; Num. Rab. 13:12.

’Probably an addition by Tg. MT is in some disorder: nhyh should be omitted (dittography) and the text translated as follows: “a lamentation shall be sung, saying. ..”. *This is the common rendering of MT, but see Cathcart (“Micah 2:4 and Nahum 3:16-17 in the Light of Akkadian” in ‫צי‬‎ Arbeitmann [ed.], Fucus: A Semitic/ Afrasian Gathering in Remembrance of Albert Ehrman (Amsterdam/ Philadelphia, 1988) 192-195 where BH 500 (probably Sdd) is related to Akkadian §adadu (“measure out for sale”). *For MT “My people’s portion changes hands.” '°MT is very difficult here. Perhaps it should read ‘yk ym5/ swdd, “How the measurer rules!” ''For MT “How he divides our land!” "The verb used in MT is “cast”. After the verb 7%. has hwt m3h for MT hbl (“line”, “measuring line”). "MT “‘Do not preach’, they preach, ‘let them not preach in this vein....” For the various Targumic translations of BH ‫הק‬‎ see the commentary on Amos 7:16 (note 33), and the references there to usage in the

Qumran documents. “MT “Disgrace shall not overtake us”, reading yassig for yissag. Cf. Allen, The Book of Micah 292n. 40. "For MT “Is the house of Jacob condemned?” | '"MT “Is the Lord’s patience exhausted?” Such a question implies the human attribute of patience and—worse—the possibility of it coming to an end. Accordingly, the Targumist renders BH qsr(“short”) by hs verb tgpd (“be shortened”) and introduces the Memira. The verb in MT is yytybw: “Do not (my words) do good?”, or perhaps, “Are not my words favourable?” "This sentence is for MT “to him who walks in rectitude”, Tz. might also be rendered: “Have I not brought all my good words which I promised to bring upon all who walk in truth?” AMTiis very difficult here. Read w'tm ‘I ‘my l'wyb qmym (“But you rise against my people as an enemy.”). Tg. takes MT “rise” with the words that follow rather than, as seems better, with the words preceding.

*'For MT “You strip the mantle off peaceful folk” (emended to m'‘l §lmym drt). “MT “off those who pass by unsuspecting”. “For MT “who are turned away from war”. Tg. tbyry (“broken”) for MT Swby may attest a different Vorlage, since LXX suntrimmon is also thought to reflect BH Seber (cf. BHS). MT “women”. Cf. 1:13 where “congregation” interprets “daughter”. The remainder of this verse is different in MT (“You take away my glory from their children for ever”). With 7g. cf. MT 1 Sam 4:21. *7% byt nyh’ for MT hmnwhh. 7 ‫דל‬‎ adds. Cf. Joel 2:3 for a similar reference to the fate of the wicked.

Translation

117

because of its** defilement you yourselves are ruined;? to make it unclean you join in troops against ".‫וז‬‎ 11. For they go astray after false prophets who prophesy to them by a spirit of deceit, and teach them about wine and drunkenness; and it shall be, as they are accustomed to go astray after false prophets, so the people of this generation shall be exiled to a land of falsehoods.*' 12. In the end,* | will indeed assemble all of you from the house of Jacob. | will bring your exiles near,’’ the remnant of Israel as one;** I will make them like sheep in the fo/d,” like a flock inside a pen,*® noisy because of the multitude of *’ people. 13. The refugees shall go up as in the beginning, and a king shall go up leading at their head, and he shall destroy the enemy oppressing them and conquer the mighty citadels; they shall inherit the cities ofthe nations, and their kings shall lead at their head, and the Memra of the Lord will be their support.”*®

CHAPTER 3 1. And I said, “Listen now, you leaders of Jacob, you rulers of the house of Israel! Is it not for you to know justice? 2. You who hate to do good and love to do evil. You who violently take my people’s belongings from their hand and take their precious

Notes, Chapter 2 (Cont.) **There is no suffix attached to MT tm‘. It is likely that a 2nd pers. sing. suffix is to be understood: “your defilement”. 7g. interpreted the “defilement” as that of the land. “For MT “terrible destruction shall ruin you”.

Te. adds. *'MT “If a man were to go about uttering windy falsehoods and lies: ‘I will preach to you of wine and strong drink’, he would become a preacher of this people.” 7g.’s translation of BH njp is already noted in the commentary on 2:6 (note 13). The sin of going after or listening to false prophets was one of many crimes which was thought to have brought the punishment of exile on the perpetrators. ‫ דש‬adds bswp’, but it must have been prompted by MT’s opening words ‘sp "sp (“I will indeed‫‏‬ assemble”).‫‏‬

*For MT “I will surely gather together”. “Te. khd’ for MT yhd, although the latter is usually taken with what follows it. ‫ "דש‬bgw htr’for MT bsrh(“Bozrah”). Tg. and Vg suggest that MT should be repointed bassirah (“in the‫‏‬ fold”). LXX, Syr read b‘sarah (“in distress”).‫‏‬ ‫ יוד‬Adbrw is usually emended (with 7z., Vg, Symm, Theod) to hdbr (“meadow, pasture”, although‫‏‬ others prefer “pen”).‫‏‬

Tp. adds. ‫“ י*א]ד‬One who makes a breach goes up before them; they break through a gate and leave by it. Their‫‏‬ king marches before them, the Lord at their head.” 7g.’s expansion includes a certain amount of apparent‫‏‬ duplication: “a king shall go up leading at their head ... their king shall lead at their head” (lk mdbr‫‏‬

bryShwn [twice]). MT “the Lord at their head” ensures the correct interpretation of MT “their King”. For‫‏‬ the rabbinic interpretation of this verse as referring to the messiah and redeemer, cf. Gen. Rab. 48:10; Ley.‫‏‬ Rab. 32:8; Qoh. Rab. 4:1, 1. Significant parallels to vw. 121. are found in 78. Exod 12:42 and are discussed‫‏‬ by Le Déaut, La Nuit 269.‫‏‬

118

Micah

wealth from them.' 3. Who plunder my people’s belongings and take their precious wealth from them, and finish off what is left. They return and divide them as one

breaks limbs in bits ina pot and pieces aya cauldron. 4. Then they will pray before the Lord, but he will not hear their prayer.’ He will remove his Shekinah’ from them at that time because they have made their deeds evil. 5. Thus says the Lord concerning the false® prophets who lead ot people astray; whoever gives them a banquet of Mea they prophesy peace for him;' but whoever does not offer them something to eat, * they prepare’ war against him. 6. Therefore you shall be too ashamed to prophesy and you shall be too embarrassed to teach,'® and distress like darkness shall cover the false prophets,''and the rime shall be dark over them. 7. And the /a/se prophets'” shall be ashamed and the teachers'’ shall be embarrassed," and they shall all cover their upper lips like mourners," because there is no spirit of prophecy from the Lord in them.'° 8. But as for me, I am filled with the strength of the'’ spirit of prophecy from" the Lord, and with the judgement of truth” and might, to declare to Jacob his crimes and to Israel his sins. 9. Hear this, you leaders of the house of Jacob, you rulers of the

Notes, Chapter 3 'MT “you who tear their skin off them and their flesh off their bones”. 7g. replaces the metaphor of w. 2f. with simpler fare. *For MT “who eat the flesh of my people and strip their skin off them, and break up their bones; and chop them up like flesh in a pot, like meat in a cauldron. In the latter part of the verse 78. introduces the simile by "‫אז‬‎₪ ... (“like one”). Cf. Churgin, Targum Jonathan 84f.; Sperber IVb 85f. MT “flesh of my people” is interpreted as “food” in Mekilta, Nezikin 3. *MT “cry out to”. "For MT “answer them”. God does not have direct communication with humans, so he does not hide anything from them. Furthermore, God does not hide his face. See Smolar and Aberbach, Studies 138f. °MT “hide his face”. ° Ty. adds. "For MT “When they have something to bite with their teeth, they cry ‘Salvation.’” “MT “but when a person does not put something in their mouths”, Tz. mzmnyn for MT qdsw (“sanctify”). See on Joel 2:16 (note 27) and cf. Joel 4:9. '°MT “Therefore it shall be night for you—without vision, darkness for you—without divination.” (Read h’sekah for MT has‘kah.) It is not surprising that 7g. avoids any mention ofdivination, which was already regarded with suspicion in biblical times. Cf. Deut 18:10-14; | Sam 15:23; 2 Kgs 17:17. The apparent recognition ofthe status of divination by the prophet Micah is surprising, but see the remarks by Allen, The Book of Micah 313. Cf. also the commentary on 3:11 (note 24). For MT “the sun shall go down on the prophets”. As in wv. 2f., 7g. bypasses the metaphor of MT. "MT “seers”. See on Amos 7:12 (note 24). "For MT “diviners”. See on v. 6 (note 10). 7

ytkn'wn (“be humbled”) for MT

whprw (“be ashamed, disgraced”). “embarrassed” is a compromise

in the translation.

" Ty. adds. ‘For MT “no answer from God”.

''MT kh + rwh yhwh should probably be rendered “with strength (with the spirit of the Lord)”, with the words 1 rwh yhwh to be treated as a gloss. "Tz. adds. On “the spirit of prophecy” seizing the prophet, see Chilton, The Glory of Israel 56, and cf. Isa ‎‫ו‬ "For MT “with justice”,

Translation

house of Israel, who ag:

119

the ways of” justice and pervert all that is ment 10. who

build their houses "‫זמ‬‎ Zion with shed* blood and Jerusalem with deceit.2 11. Her

jade judge for bribes, her priests give instruction for money” and her prophets teach” for silver; yet they rely on the Memra of the Lord, saying, “Is not the Shekinah of the Lord in our midst? Evil will not come upon us”, they say. 12. Therefore on account of your sins’ Zion shall be ploughed as a field and Jerusalem shall become heaps of ruins, and the Sanctuary mount shall be a thicket of the forest.”°

CHAPTER 4 1. It shall come to pass in the latter days that the mountain of the Lord’s Sanctuary" shall be established as the highest of the mountains, and shall be raised up above the hills. A// the kingdoms* shall turn to worship’ upon it. 2. And many nations shall come and say: “Come, let us go up to the mountain of the Lord’s Sanctuary’ and to the house of the Shekinah’ of the God of Jacob, that he may teach us ways which are right before him,’ and that we may walk in the teaching of his law.’”” For out of Zion Apparatus,

Chapter 3

Ms

Apparatus, Chapter 4 a

Mss.

Notes, Chapter 3 (Cont.) ?°MT “abhor”. ‫ דש‬adds. The Shekinah dwells in Zion (see next verse) so it is unacceptable to give the impression that‫‏‬ Zion was built with blood.‫‏‬ ~*For MT “wrong”. ‫ דש‬mmwn for MT mhyr (“price”).‫‏‬

“MT “divine”. At v. 6 78. “to teach” replaces MT “divination” and at v. 7 “teachers” takes the place of “diviners”. See note 10 above for attitudes to divination. Smolar and Aberbach (Studies 101f.) refer to all three of these verses in Mic 3 to support their observations about the important role of the teacher in

post-biblical times. ‫ לד‬adds.‫‏‬ °MT bw

y"r (lit. “high places of the forest”) is usually emended

to ]‫קו‬‎ y"r (“a wooded

hill”). Wolff

(Micha 61f.), following Ehrlich, reads bhmwz y"r (“the beasts of the forest”).

Notes, Chapter 4 'For MT “house” (= “temple”).

‎‫“ דוש‬The peoples shall stream”. . adds. “his ways”. According to the thinking of the Targumist humans can learn acceptable modes of on God, but they and God do not act in the same way. from conduct ‘MT “his paths”. 78. avoids the implication of MT that God engages in the human activity of walking (albeit figurative here), but takes the opportunity to stress the observance of the law. 3

120

Micah

shall shall shall raise under

go forth the law, and the teaching of the word of the Lord from Woh 3: He judge between many peoples, and shall arbitrate for mighty NES: for ever.’ They beat ono swords into ploughshares and their spears into sickles.” Nation shall not arms’ against ‫ו‬‎ nor shall they learn war any pelle: 4. But every man shall sit the fruit ‫לא‬‎ his vines ane pile. the fruit of” his fig-trees with no one to

frighten him. For by the Memra'' of the Lord of hosts has it cee decreed” s all the peoples shall be guilty because they worshipped idols,'° we, age 5. = shall re/y'’ on the name of the Lord our God for ever and ever. 6. At that rime, says the Lord God, | will assemble together the exiled,’ and | will gather together the scattered,’° and those who were" treated harshly on account of the sins of my people. 2 7 of the Lord shall be 00/0077 upon them on Mount Zion from now and for ever. 8. And you, O anointed One of Israel, who have been hidden away because ofthe sins of the congregation of Zion, the kingdom shall come to you, and ineformer dominion shall be restored to the kingdom of the congregation of Jerusalem.”' 9. And now why

Notes, Chapter 4 (Cont.) ° Tg. adds. The emphasis on teaching was noted in the commentary on 3:11 (note 24). "For MT “nations afar off”. “Tz. mglyn for MT mzmrwt (“pruning-hooks”). See on Joel 4:10 (note 11). The Aramaic vocabulary is the same in both verses but in MT Joel 4:10 the word for “spear” is rmh, whereas it is Anyt in Mic 4:3. *For MT “sword”. Ty. adds. ''MT “the mouth”. For MT “has spoken”, "MT “walk each in the name of its god”. According to Exod. Rab. 15:15 the peoples shall be ashamed of their idols when God has dissolved them.

"For MT “walk”. ‘MT “lame”. Cf. Tz. and MT Zeph 3:19. '"For MT “those who have been driven away”. Cf. Tz. and MT Zeph 3:19. "MT “whom I”. 78. removes the reference to the Lord’s execution of harsh treatment.

₪ adds. "MT hnhl’h is difficult, but it is probably a Niphal denominative from hal’ ah (“far off”), with the meaning “her that was far removed”. 7g. is close to such an interpretation and there is support from the similar passage in the previous verse (see note 16). Cf. Wolff, Micha 84. BHS lists the proposal of Wellhausen to read Anhlh (“her that was sick”; “the weak”). Vg quae laboraverat may reflect Anl‘h (“she that 9,

was weary”;

66

“the weary”).

For MT “the Lord will reign”. It is the Targumist’s view that God’s reign and kingdom are eternal, and MT might be taken to imply some doubt concerning this. The kingdom of God, which has existed and always will, will be revealed to those who do not know it. See Smolar and Aberbach, Studies 132: Chilton

| The Glory of Israel 791. On gly in relation to divine activity, cf. the Introduction 8 2. *'MT “And you, O Migdal-eder, citadel of Zion, to you shall come the former royal rule, the kingship of Jerusalem.” For 7g. cf. Tg. Ps.-J. Gen 35:21 which is discussed by Le Déaut, La Nuit 276f. Le Déaut suggests that 78. Mic 4:8 reflects an interpretation of MT ‘p/ (“citadel”) as p/(“dark”, hence “hidden”). References to the “hidden” Messiah are found at Zech 4:7; 6:12. The preposition mn qdm must be rendered by “because of”. Chilton (The Glory of Israel 37, 79) interprets it as meaning “from before”, although elsewhere (116) he speaks of the messiah as “hidden as a result of Israel's sin”. On the messiah and messianism, cf. G.F. Moore, Judaism in the First Centuries of the Christian Era, the Age of the Tannaim 11 (Cambridge [Mass.], 1932) 343f; Levey, The Messiah: An Aramaic Interpretation; Gordon, “The Targumists as Eschatologists” 121123; Chilton, The Glory of Israel 86-96, 112-117; and see the Introduction § 2.

Translation

21]

do you associate with the nations?” Is there no king in you? Have your advisers” perished, that tribulation and trembling” have seized you like the pains of” a woman in travail? 10. Quake and tremble, O congregation” of Zion, like a woman in labour. For now you shall go out ofthe city and dwell in the field; and you shall go to Babylon; there you shall be saved; there the Lord will redeem you from the hands of your enemies. 11. And now many nations are assembled against you who say, “When will she be guilty so that our eye may gaze on the fall of Zion?”*’ 12. But they do not know the Lord’s secrets” and they do not understand his plans; for he has brought them near to” the threshing-floor like sheaves. 13. Arise and kill, O congregation of * Zion, for I will make the people in you as strong as’! iron and their remnant as hard 08 7 bronze, and you shall ki/l* many peoples. And you shall consume” their property before the Lord, and their precious wealth before the Lord of the whole earth. 14. Now you shall gather in troops,° O city,” against whonr* they have laid siege;’ they were striking the judges’? of Israel on the cheek with a staff.

Notes, Chapter 4 (Cont.) For MT “cry so loud”. ‫ ל‬milky mlkk for MT‫( פא ‏‬lit. “your adviser”).‫‏‬ “MT “labour pains”.

* Te. adds. *°For MT “Writhe and push, O daughter (of Zion)”. “”MT “Let our eyes gloat arrogantly over Zion”. BH thnp is difficult; it may be related to Aramaic-Syriac hnp, Arabic hanafa (“be impious”).

**For MT “designs”. *°MT “that he has gathered them”. 72. avoids ascribing to God the human activity of gathering in corn.

For MT “thresh, O daughter”. ‘IMT “horn”. Jz. modifies the metaphorical language in these verses. *For MT “your hoofs”. See 7g. “the remainder of them” for MT “their hoofs” in Zech 11:16. °MT “crush”. “Por MT Ahrmty (“devote”), probably an archaic form of the 2nd pers. fem. sing., 7g.’s translation is appropriate, given that MT “devote” is a technical term for ritual destruction of property taken from the enemy. Cf. MT and 7g. Jer 25:9; 50:21, 26; 51:3.

* Te. adds. *°MT “gash yourself”. 7z., Syr, Vg derive the verb from gdwd, “band, troop”. "The significance of MT

br gdwd is not clear. Allen (The Book of Micah 339) renders it “Lady under

attack”, but it can mean literally “daughter of a band”, that is, “daughter of marauders”. **For MT “to us”. MT “they strike the ruler”.

122

Micah

GHAR 1. And you, O Bethlehem Seite

Res

you who were too small to be numbered

among the thousands of the house’ of Judah, from you shall come forth before me the

anointed One, to exercise dominion’ over Israel, he whose name was mentioned’ from of old, from ancient times. 2. Then they shall be handed over’ in’ the Lu when she who is in labour gives Pa and the rest of their brethren shall re/y upon’ the Te of Israel. 3. He shall arise’ and rule with might from® the Lord, by the greatness’ 2 name of the Lord his God; and they shall be gathered in from among their exiles,'° for now his name'' shall be great to“ the ends of the earth. 4. Then it shall be peace for us. 0 ‫יי‬‎ into” Our land and when”’ he treads upon our fortresses, we When’ the oe will appoint’ over* us'’ seven kings,’ eight princes’ of men. 5. They shall rule the land of Assyria with the sword, and the land of Nimrod with the strength of her citadels."° He shall save us from the Assyrian so that'’ he shall not'’ come into our land and shall not tread upon our territory. 6. The remnant of the house of Jacob shall be in the midst of many peoples like dew from the Lord, like drops of latter rain on the grass, which do

Apparatus, a

Chapter 5

Mss.

Notes, Chapter 5 'For MT “least among the clans”. *MT “one who is mine to be ruler”. For bibliography on messianism and the term “messiah”/ “anointed One”, see on 4:8 (note 21).

*For MT “whose origins are”. On the premundane origin of the messiah see Zech 4:7 (note 11). Cf. PRE3 for the notion that the name of the messiah was premundane. “MT “Therefore he shall give them up”. ‫ יקסז‬MT “until”. Sperber has k‘ydn. Following Lagarde (Prophetae Chaldaice, ad loc.) and Kimchi, it‫‏‬ seems better to read b‘ydn.‫‏‬ °MT “shall return to”, "Tz. wyqwm for MT w‘md (“he shall stand”). Cf. 2 Sam 2:28, and note the BH parallel pair y‘md//yqwm in MT Nah 1:6. “MT has the possessive, which could imply too close an association between the human and divine from the Targumist’s point of view. "‫“ דא‬maijesty”.‫‏‬ ‘For MT “and they shall dwell secure”. Tz. has apparently interpreted consonantal wySbw as wsbw (“and they shall return”). See Chilton, The Glory of Israel 134n. 28.

"Te. adds. MT ky should probably be rendered “if”. See Cathcart, “Micah 5, 4-5 and Semitic Incantations”, Biblica 59 (1978) 39f. Cf. BJ, NAB. “For MT “raise against him”.

"MT “shepherds”.

"For MT “chiefs”. '°MT “bare blade” (vocalizing bapp‘tihah for bip‘taheyha “in its entrances”).

"Te. wi’for MT ky (“if”). Cf. note 12.

Translation

3

not wait for any man or tarry for any mortal. 7. The remnant of the house of'' Jacob shall be among the nations in the midst of many peoples, like a lion among the beasts of the forest, like a lion among the flocks of sheep, which, when it passes through, tramples and kil/s,'* and there is none to rescue. 8. Indeed henceforth, O Israel,'' your hand shall prevail’? over your foes, and all your enemies shall be destroyed. 9. At that time, says the Lord, I will make an end of the horses of the peoples" in your midst and I will destroy their chariots. 10. I will make an end of the cities of the peoples in'' your land and I will demolish all their mighty"! fortresses. 11. 1 will make an end ofthe sorcerers among you,” and you shall have no more soothsayers. 12. I will make an end of the’! carved images of the peoples'' and their? pillars in your midst, and you shall no more do homage’ to the works of your hands. 13. 1 will uproot the plants of the peoples” from your midst and I will destroy your enemies.?> 14. And in anger and wrath I will wreak vengeance of judgement’! on the nations who have not obeyed” the teaching of the law.''

CHAPTER 6 1. Hear now what the Lord 18 saying: “Rise up, contend with the mountains and let the hills hear your voice.” 2. Hear the Lord’s case, you mountains, and you roots’ of the foundations of the earth, for there is a case before the Lord’ against his people, and against the house of Israel he is conducting’ a suit. 3. “My people, what good have I

Notes, Chapter 5 (Cont.) '“For MT “tears in pieces”. For MT “rise”. A marginal variant in Codex Reuchlinianus has: “your blow shall prevail over your foes”. *’For MT “your”. In MT wy. 9-13 are an indictment of Israel for their trust in secular and non-Yahwistic religious practices. By the introduction of the words “of the peoples” at the beginning of v. 12 and the change of the personal pronouns from 2nd pers. masc. sing. to 3rd pers. pl. 7g. removes the condemnation away from Israel and on to the enemies of Israel. ‫“ דא‬your”.‫‏‬ For MT “sorceries in your hand”. MT “bow down”. “For MT “your asherim”. On the biblical a@shérah cf. J. Day, “Asherah in the Hebrew Bible and Northwest Semitic Literature”, JBL 105 (1986) 385-408. *’The interpretation of MT ‘ryk (“your cities”) has not been resolved, though see the recent proposal of K. Jeppesen, VT 34 (1984) 462-465. 57% gbylw for MT §m‘w. The nations will be judged for their rejection of the Torah.

Notes, Chapter 6 'For MT A tnym (“enduring ones”, “established ones”), which has often been regarded as an unsatisfactory parallel to §m‘w and has accordingly been emended to A zynw (“listen”). Cf. Hos 5:1; Joel 1:2. However, see the cautionary remarks of Allen, The Book of Micah 365n. 15. °MT “for the Lord has a case”. * Ty. adds.

‘For MT “has”.

124

Micah

said that I would do to you and I have not done it?> Or what severe hardship have I increased against you?’ Testify before’ me. 4. For I brought you up from the land of rescued you from the house of bondage, and I sent before you my ihre Egypt . prophets,’ Moses to teach the iradition of judgements, 5 Aaron to atone for the people,° and Miriam to instruct the women.’ 5. My people, remember what Balak king of Moab advised'” and what SEE son of Beor answered him. Were mighty deeds not done to you from the valley of! Shittim to the house of Gilgal so that you might know the righteous deeds of the Lord? 6. With what shall I ‫ו‬‎ before’ the Lord, - do homage’ to God whose Shekinah is in the high heavens?'* Shall 1 worship before’* him with burnt offerings, with calves a year old? 7. Will the Lord be pleased with Erousands of rams, with tens of thousands of streams ofoil? Shall I give my first-born” for'® my transgressions, the /oved one of my body for’ my own sins? 8. It has been told to oe O man, what is good. oie what does the Lord seek from you, except to carry out "‫וס‬‎ justice and to love acts'® of kindness. You shall be modest by walking in the fear of Ou God.'’ 9. With a cry the prophets of*the Lord call” out to the city, and the teac hers fear your name. Hear O king and prince, and the rest of the people of the land.”'

Apparatus, Chapter 6 a

Mss.

Notes, Chapter 6 (Cont.) °>MT “what have I done to you?” °Te. adds.

"MT “What hardship have I caused you?” NAB prefers “how have I wearied you?” “The sense in MT is forensic: “against me”. According to Tg. Ps.-J. Gen 40:12 the descendants of Abraham, Isaac and Jacob were rescued from slavery in Egypt by three shepherds. These three shepherds are derived from Zech 11:8. Cf. 16 Déaut. Targum du Pentateuque | 363. Te, milk for MT ,‫עפ‬‎ usually rendered “plot”. "Tg. adds out of necessity because MT starts abruptly with the words “From Shittim to Gilgal”. Syntactically words like zkr ‘brk (“Recall your passage”) would be expected before MT mn hstym. BHS proposes b‘brk (“when you crossed”). 12

, : 0 “approach”.’ It is the Targumist’s view that humans cannot approach or stand near or before pot Accordingly, one worships God or approaches the worship of God. Cf. Zeph 3:2. "Te. ‫קש‬‎ for MT ‘kp. At 5:12 the same Aramaic verb translates BH 13 thwh (“bow down’). For MT “on high”. "According to Gen. Rab. 55:5 “first-born” refers to Isaac. '° Tz. hip. There is no corresponding preposition in MT.

For MT

“

"Tg. adds. '“MT “and to walk modestly with your God”. BH hAgn‘ has been much discussed. See Allen (The Book of Micah 363n. 7) who prefers the translation “walk carefully”. "For MT “The voice of the Lord calls out”. See on 3:11 (note 24). MT is obscure, but with minor emendations (mw for §mk) it can be rendered, “it

is wisdom to fear his name” *'MT “Hear O sceptre; 0 can make a decision about her?” This follows the proposal of .‫א‬‎ Jeppesen, “The Verb ya‘ad in Nahum 1, 10 and Micah 6, 9?”, Biblica 65 (1984) 571-574. But the text is difficult to interpret and 7g. departs from it completely.

Translation

125

10. Are there” still in the house of the wicked man storehouses of wickedness and fraudulent measures bringing a curse?”’ 11. Can they be acquitted”* despite wicked scales and a bag in which there are greater and smaller weights?”> 12. Whose rich men fill their storehouses by*® violence, and whose inhabitants speak falsehood, with deceitful tongues in their mouths. 13. I for my part have brought upon you sickness and plague,”’ and 1 have made you desolate becallse you have sinned.”** 14. You shall eat, but not be satisfied; and there shall be sickness”? in your insides. You shall obtain,

but not carry off, and what you BG carry off I will deliver” to the sword. 15. You shall SOW ou not reap, you shall 17686 the olives, but not anoint yourself with oil; you shall press” grapes, but not drink ying. 16. For you have kept the decrees” of the house of Omri and you have performed” the practices of the house of Ahab, and you have followed their /aws,** so that they might deliver*® you to desolation and her inhabitants to devastation;*® you shall receive’ the scorn of my people.

Apparatus, Chapter 6 (Cont.) Ms.

Notes, Chapter 6 (Cont.) ‫ ד‬h’yt(Mss) for MT h’§. Perhaps we should emend MT to ha esSeh (“can I forget?”).‫‏‬ “For MT “the accursed short ephah”. Cf. Amos 8:5. MT haezkeh should be repointed ha’“zakkeh (“shall 1 acquit?”). Cf. Vg iustificabo. For MT “of fraudulent weights”. °°MT “are full of”. "For MT “struck you a sickening blow”. LXX, Theod, Syr, Vg reflect a vocalized form hahilléti (“1 have begun”) for MT Aeh‘/éti. Tz. and Symm support MT.

**MT “of your sins”. *°MT is very difficult, but it may mean “lust in your body”. See, most recently, Cathcart and Jeppesen, “More suggestions on Mic 6, 14”, SJOT | (1987) 110-115.

For MT “give”. meaning “tread” for Aramaic hdr is dubious, and Jastrow (Dictionary proposes the verb bdd. Cf. hdd (“olive-treader”); bd (“olive-press”).‫‏‬ ‫ה‬

141, sub bdr) tentatively‫‏‬

There is no corresponding verb in MT, although “tread” is supplied in translation. “Ty. adds, but omits “all”.

“Ty. SMT **For 7MT

nmwsyhwn for MT m'‘swim (“their counsels”). /m‘n tty is normally translated by “Therefore 1 will make (you a desolation)”. MT “an object of hissing”. “bear”.

126

Micah

CHAPTER

7

1. The prophet said,' “Woe is me! because I have Waren: like* one of the 004 taken away, in the time when the pious vanished from the land, like late oe fruit,” like gleanings after the vintage. There is not a man who has good works;’ 1 desire the good.” 2. The pious have vanished pea the land; there is none upright among men. fal one another ig destruction.’ of them lie in wait to shed innocent’ blood, they . 3. They do evil with their hands and do not do good. *The ruler’ asks,'” and the judge says, “Act for me that I might reward you’,'' and the great man expresses the desires of his heart.!? Woe to them because they have corrupted it.’ 4. It is as difficult for the good among them to get away from his power as from a thornbush, and for the upright thorny hedge."* Evil is the day in which you hoped for good; the among them asfroma for your wickedness has arrived.’ Now their confusion shall time of the punishment come to pass. 5. Do not rely ona

friend, do not trust an intimate. Guard the words'® of

your mouth from the wife of your covenant.'' 6. For in that time'* son shall spurn father, a daughter shall quarrel with her mother, a daughter-in-law shall treat her

Apparatus, Chapter 7 a

Mss.

Notes, Chapter 7 ' ‎‫שד‬. adds. See on Hab 1:1 (note 1).

*A Targumic expansion of MT “gatherings ofthe fruit harvest”, though note that the following phrase of Te. includes “late summer fruit”. The expansion is inspired by the following verse. *Tz. syypy qyt’is found in Amos 8:1. Note that MT k’spy (“like gatherings of”) is orthographically like Tz.’s kmsp (“like one taken away”) and ksyypy (“like late fruits”). “For MT “There is not a cluster to eat”. °MT “There is not a ripe fig 1 desire”.

°Tz. adds. MT has “for blood”. For MT “each hunts his brother with a net”. 7g. interpreted hrm as “destruction”. Smolar and Aberbach (Studies 92) think that 78. reflects the anger felt by Jews towards informers who collaborated with the Romans. “MT “They have made their hands expert at doing evil.” 78. does not grasp the sense of BH /hytyb. ’For MT “official”. Cf. $r (“official”) in the Yavneh Yam inscription (KAJ 200:1, 12).

"The force of the verb in MT seems to be “makes demands”. "Ty. adds. "MT “whatever he pleases”. "For MT “and they arrange it” (lit. “and they weave it”, 1.e. “wangle it”). "MT “The best of them is like a briar, the most upright of them like a hedge.” 'For MT “On the day you have waited for, your punishment has come.” '"MT “doors”. Tz. modifies the metaphor. '"For MT “her who lies in your bosom”. Tg. gymwhy for MT hqyw (“his statutes”) at Amos 2:4 supports the view that the Targumist interpreted BH hygk (“your bosom”) as if it were Agk (“your covenant”). For at examples of 7g. qym for MT hyq cf. MT and 78. Ong. Deut 13:7; 28:54, 56. Tg. adds.

Translation

127

mother-in-law with contempt;’? a man’s own household shall be his enemies. 7. But 1 will rejoice in the Memra of” the Lord, 1 will exult in’! the God who accomplishes” my salvation; my God will hear my prayer.” 8. Do not rejoice over me, O Rome”* my enemy; though I have fallen, I will rise, though I have sat as if” in darkness, the Lord will shine upon ".‫הש‬‎ 9. Jerusalem said, “I have received a curse from’’ the Lord because I have sinned before™ him, until he judges my case”’ and avenges my humiliation.° Then he will bring me out to the light and I will see his justice. 10. Then Rome’! my enemy shall see and shame shall cover her who said to me, “Where was it that you were delivered* by the Memra of* the Lord your God?” My‘ eyes shall see her downfall;*? now she shall be for trampling like mud in the streets. 11. At that time the congregations of Israel shall be rebuilt; at that time the decrees of the nations shall be abolished.*

12. At that time the exiles from Assyria and the mighty cities, from Greater Armenia and the besieged cities, as far.as the Euphrates and the Western Sea and the mountain ranges, shall gather together.*» 13. And the earth shall become a desolation because of its inhabitants, on account of the fruit of their deeds. 14. Sustain’ your people by your Memra;’’ the tribe™* of your inheritance shall dwell by themselves in the world which will

Notes, Chapter 7 (Cont.) Tz.’s “shall treat ... with contempt” has no corresponding word understood from the previous clause.

in MT, but “rises up against” is

*°MT “watch in expectation for”. "For MT

“wait for”.

Tz.’s treatment

of this and the preceding verb in MT

reflects its view that it is

impossible for humans to “wait for” God. Cf. Hab 3:18, which text may indeed have influenced 7g. here. ‫דש‬

adds. MT has “the God of my salvation”.‫‏‬

For MT “will hear me”. ‫ דש‬adds. The historical reality reflected in this verse is such that a post-A.D. 70 dating should be‫‏‬ assumed.‫‏‬

MT “sit”. **For MT “is my light”. Deliverance from Rome is future from the Targumic standpoint. *’MT “I must fear the anger of”.

**For MT “against”. **MT

is usually rendered

by “pleads my cause” or similar (e.g. RSV, JPS), but, pace Smolar and

Aberbach (Studies 144n. 102), Tz. is an exact translation of MT. Cf. ] Sam 25:39; Jer 51:36.

For MT “and executes my right” or “and executes judgement for me”. ‫| "דש‬adds. See above (note 24).‫‏‬ ‫ "דש‬adds. Sperber’s Ms v has “she was delivered”.‫‏‬

776 adds, and this is often supplied in modern versions (cf. NAB, JPS). “MT is difficult but can be translated literally as follows: “A day for rebuilding your walls—that is a far-off day.” Alternatively it could be rendered by “A day is coming for rebuilding your walls, then your territory will be enlarged.” 7g. interpreted hq as “statute, decree”, but it may mean “frontier, limit”, in the sense of something marked out (cf. Allen, The Book of Micah 391). MT (with minor emendations): “This is, rather, a day when they will come to you from Assyria and the towns of Egypt, and from Egypt to the Euphrates, from sea to sea and from mountain to mountain.” 7g. “Armenia” occurs at Jer 51:27; Amos 4:3. Here it may not be a rendering of MT mswr (= msrym, “Egypt”), pace Smolar and Aberbach (Studies 119), but probably a mistranslation of the BH preposition /mny (“from”), since in Jer 51:27 it renders the place-name Minni. Furthermore, MT mswr is rendered by 7g.

qrwy syr’(“besieged cities”). **For MT “shepherd”.

MT “staff”. For MT “flock”.

128

Micah

be renewed; those who were desolate in“ the forest shall be settled in Carmel,*’ they shall be sustained’! in the land of Bashan and Gilead as in the days of old. 15. As in the day when they“ came out of the land of Egypt, I will show them wondrous deeds. 16. The nations shall see and be ashamed despite all their might; they shall put their hands on their mouths; their ears shall be deafened. 17. They shall prostrate themselves on their faces upon the ground’ like snakes, crawlers in the dust.’ They shall come trembling out of their fortresses, and from before’ the Lord our God they shall be destroyed; and they shall be afraid before you. 18. There is none besides*® you; you are the God forgiving iniquities and passing over the transgressions of the remnant of his inheritance, who does not extend*’ his anger for ever, because he delights in doing good.” 19. His Memra will again have mercy on us, he will tread upon our transgressions in his love and he will cast all the” sins of Israel’ into the depths of the sea. 20. You will show (your) faithfulness to Jacob 10 his sons, as you swore to him in Bethel, your kindness to Abraham to his seed after him, as you swore to him between the pieces; you will remember for us the binding of Isaac who was bound upon the altar before you.” You will perform kind deeds with us as you swore to our fathers in days of old.

Notes, Chapter 7 (Cont.) The unique position accorded to Israel in the messianic age by 7g. here has been studied by Gordon, “Terra Sancta” |261. Israel’s straitened circumstances depicted in MT are replaced by future prosperity and the possession of former territories. For examples of the various features in this verse, cf. Tg. Ong. Deut 32:12; 33:28 (Mss); 78. Jer 23:23; Hab 3:2; Mal 1:5. See the Introduction § 2. *°MT “who dwell alone in a forest in the midst of garden land”. *'For MT “may they feed” or “let them feed”. “MT “you”, referring to the Lord, would be manifestly unacceptable to the Targumist who could not countenance the anthropomorphic picture of the Lord going forth. See 2 Sam 5:24 where MT “for then the Lord has gone (or “will have gone”) forth” becomes in 7g. “for then the angel of the Lord has gone forth”. “For MT “they shall lick dust”. The metaphor is avoided, being replaced by a common expression for humihiation. “MT “ground”. “For MT “to”, which is read with the verb “will come”. Tz. apparently interpreted MT yphdw (“they fear”) as “they shall be destroyed”. **“MT “Who is a God like you?”. Such a question upsets the Targumist’s theological sensibilities, and is replaced by a plain statement of fact. See the Introduction § 2. “For MT “maintain”. *“MT “kindness”, Ty. derives MT from the root kbs (“tread”). For MT, cf. Gordon, “Micah VII 19 and Akkadian kabasu”, VT 28 (1978) 355. For MT “our”.

*' Ty. adds. *?Much of this last verse is expansion by the Targumist. “As you swore to him in Bethel” is a reference to Jacob’s dream at Bethel (Gen 28:10ff.) and “as you swore to him between the pieces” recalls the covenant with Abram in Gen 15. The reference to the binding of Isaac (cf. Gen 22:10) in association with God’s covenant with Abraham is interesting. Chilton (“Isaac and the Second Night: a Consideration”, Biblica 61 [1980] 78-88; idem, The Glory of Israel 47f.) has studied the matter at length with reference to 78. Neof. and Frg.-Tg. of Exod 12:42 (the Poem of the Four Nights) and suggests that “the Targumist in his rendering of Me 7:20 included a reminiscence of the poem especially as found in Neofiti 1”. Tg. adds.

Nahum

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CHAPTER |. The

oracle

of the cup

of malediction'

|

to be given’

to Nineveh

to drink.

Previously Jonah the son of Amittai, the prophet from Gath-hepher, prophesied against her and she repented of her sins;\ and when she sinned again there prophesied once more’ against her Nahum of Beth Koshi, as is recorded in judge® and an avenger 1S the Lord; the Lord takes vengeance, and before him;’ the Lord will’ take vengeance on the enemies ay his adversaries with fierce anger.'° 3. The Lord removes anger,'' and

this book. 2. there isreat people,’ and there is great

God is might on his might

Notes, Chapter 1 cH: Tg. Isa 13:1; 15:1; 17:1; 19:1; 21:11, 13; Jer 1:5, etc. Levy (Woérterbuch 11 28) translates the occurrence

of the expression in Isa 13:1 by “der Ausspruch vom Fluchkelch”, but also notes the meaning “burden” as a possibility for mg/l; “Last, die von Gott od. dem Propheten aufgelegt wird.” M. Adler (JOR 7 [1895] 633) translates by “The lifting-up of the cup”. For additional occurrences of the expression and for reference to the contrasting “cup of blessing” see Hayward, The Targum of Jeremiah 47. For a note on the analogous “cup of death” see S. Speier, VT 13 (1963) 344f. On the Hebrew ms’ which underlies the 78. paraphrase see P.A.H. de Boer, OS 5 (1948) 197-214 (Targumic renderings discussed on pp. 204-206). *[ have translated the infinitive with / by the passive on the analogy of Biblical Aramaic usage as described by W.F. Stinespring (JBL 81 [1962] 391-394). °Cf. 2 Kgs 14:25. The reference to Jonah is toseftic and late, according to Churgin (7argum Jonathan 137). See note 5 below. *This translation is preferred to Adler’s “he (i.e. Jonah) departed thence; and Nahum of Beth-Koshi prophesied...’. Note that MT “vision” is not translated literally; it is often rendered by “prophecy” (e.g. Isa 1:1; Obad

1; Hab 2:2).

*Churgin ) Targum Jonathan 137) thinks that the translation of MT h7giy by “from Beth (or “the house

of”) Koshi” reflects a Targumist’s acquaintance with the Arabic definite article; but the presence of the Hebrew article in MT renders this unlikely. (For an interesting comment on MT Deut 32:6 and the possibility that the Massoretes deliberately avoided the appearance of an “Abrabism” there see GK 100i.) Is it possible that 78. avoids a literal rendering lest Nahum should appear to be connected with the JewishChristian sect of the Elchasaites founded in the early second century A.D.? (For information on this sect see E. Yamauchi, Pre-Christian Gnosticism [London, 1973] 80f.) Adler (/oc. cit.) notes Abrabanel’s explanation of higsy from the verb /gs (“succeed”): Nahum succeeded Jonah as God’s prophet to Nineveh (see J.D. Sprecher, R. Abarbanelis Rabbinicus in Nahum Commentarius [Helmestadii, 1703] 7). Jerome (Commentary, ad loc.) identifies the MT reference with an Elcesi in Galilee, “usque hodie in Galilaea uiculus”. *Elsewhere in the official 725. gnw’and qn’(“jealous”) are translated by their Aramaic cognates. ’The same Aramaic translates MT “and of great might” in v. 3. The tension between the description of God as “wrathful”, as in MT here, and as “slow to anger” (v. 3) may have been too severe for the Targumist. In Gen. Rab. 49:8 MT is taken to mean that God “masters” (cf. Hebrew 5‘/) jealousy and vengeance. Attempts were also made to reconcile this statement with Isa 27:4 (“I have no wrath”), which 7g. represents by “behold, great wonders are before me” (cf. b. AZ 4a). ‘Translating ‘tyd /°, a recurrent Targumic construction which seems to function for the simple future as in Syriac and Mishnaic Hebrew. Cf. Gordon, “Targum as Midrash” 68-71. °MT “his enemies”. It is standard Targumic practice to interpose “people” in cases like this; cf. “against the people of the Lord” in v. 11, and see also Isa 40:3; Zech 1:17; 2:15, ete. '°The same phrase renders MT “with an overflowing flood” in v. 8. It is unlikely that Adler’s explanation of these words as a (delayed) translation of MT “wrathful” (see note 7) is correct (JQR 7 [1895] 633); they may have been suggested by MT ]‫ושמש‬‎ (“and keeps [anger]”; cf. Am I:11), as noted by J. Ribera (A F6 [1980] 303). "Cf. Tz. Ong. Exod 34:6; Tg. Jon 4:2, and Churgin, Targum Jonathan 150.

131

132

Nahum

before him; and he pardons those who return 0 his law, but does not leave unpunished those who do not return; * the Lord goes. forth’’ in storm and wind, and a dark cloud is the path before him.'* 4. He rebukes the sea and dries it up, and he makes all the rivers dry; Mathnan and Carmel are desolate,’’ and the trees of Lebanon are withered. ? el ie mountains’ ‫ד‬‎ quake before him, and the hills are torn asunder, and the earth is laid waste'® before him, even the world and all that dwell in it. 6. If the world shook thus’ before him when he revealed himself in love to give the law to his Pepe then when he reveals himself in anger to take vengeance on the enemies of his| people,” who shall stand before his Vengeance and who shall endure in the indignation” of his wrath? His anger dissolves like fire,’' and rocks are torn asunder before him. 7. The Lord is good to Israel that they may lean upon him in time ofaffliction, and it is revealed before him” * that they are relying upon his Memra. 8. But in fierce anger and in great wrath’ he shall make an end of the nations which rose up and utterly destroyed the

Apparatus, Chapter 1 a

Mss.

Notes, Chapter I (Cont.) "Cf. Tz. Ong. and Tg. Ps.-J. Exod 34:7; Num 14:18, and see b. Yoma 86a. The attribution of separate significance to the infinitive absolute when paired with the finite verb was a feature of the hermeneutic of R. Akiba (cf. H. Graetz, Geschichte der Juden \V ] 2nd ed.; Leipzig, 1866] 427). For another example in 7%. Prophets see Ezek 1:3 (cf. Gordon, “Terra Sancta” 124f.). On the importance of law in 78. Prophets see Sane

The Glory of Israel 13-18.

.‫ דק‬verb is dhr, as often of God’s “going forth”; cf. Zech 9:14, and see E. Brederek, Konkordanz zum‫‏‬ Targum Onkelos (BZAW 9, Giessen, 1906) 27.‫‏‬ "Tz. avoids MT’s anthropomorphism; cf. Isa 66:1. Walton (Polyglot) and Adler (635) read kbs and translate as a verb (“subjecit”, “subdueth”), but this is less likely.

'"MT and 7%. as in Hos 4:3; see also Isa 33:9. “Mathnan” is the Aramaic equivalent of Hebrew “Bashan”, in the “official” 785. (the “Palestinian” 785. otherwise; see R. Le Déaut and J. Robert, Targum des Chroniques 1 (AB 51; [Rome, 1971] 52f.).

'°MT and 78. as in Joel 1:12. "MT has “mountains” but Mur 88 has “The mountains”, and J.T. Milik takes Tg. and LXX as supporting the scroll (DJD 11 184). However, Tg. Prophets is not consistent in its use of the emphatic and SSO

states (e.g. m/Ay’ for ryvh in 2:12).

‫ דל‬has construed MT as if from 3 7 (cf. Isa 6:11), though Sperber (1Vb 346) suggests 8 Vorlage with‫‏‬ wt5i. Ibn Ezra and Kimchi compare wys‫ לז ‏‬in 2 Sam 5:21, but the parallel occurrence of “burned” in 1 Chr‫‏‬ 14:12 is theologically motivated (see the commentaries). Rashi compares the expression mst ‘¥n, “column of‫‏‬ smoke” (cf. Judg 20:38, 40).‫‏‬

"Tz. prefaces its translation of this verse with a reference to the theophany at Sinai, contrasting it with in judgement upon the wicked. Churgin (Targum Jonathan 145) regards this Targumic plus as misplaced from the end of v. 5—evidently omitting “if” with some Mss. But, despite ES 8 assertion to the contrary, the clause makes perfect sense where it stands. See on Hab 3:3 (note 13). Ciao. Oon 7:3: *'For the clause cf. Tz. Mal 3:2. The masculine participle favours the reading rwgzyh of most Mss. * Addition perhaps influenced by Ps 73:1. LXX also has an addition: “to those who wait for him”. *This periphrasis in translation of Hebrew yd‘ when used of God is standard; cf. Tz. Ps 1:6, etc. “See on v. 2 (note 10). Perhaps MT ‘br has been associated by 7g. with Hebrew ‘brh (“wrath”); cf. the revelation of God

Cathcart, Nahum

561.; Ribera, A F 6 (1980) 303 (on v. 2).

Translation

133

Sanctuary,” and he shall deliver his adversaries to Gehinnam.” 9. O nations who have plundered Israel,”’ what are you reckoned” before the Lord? He will”? make an end of you;* relief after affliction will not be established twice for you as for the house of Israel.” 10. For the princes’! of the nations which plundered Israel 2 and made them go astray, as though led astray through wine, destroyed them** just as fire destroys among very dry stubble. 11. From you, Nineveh, there has gone forth a king” who plotted evil against the people of the Lord; he gave evil*> counsel.’ 12.°° Thus says the

Notes, Chapter 1 (Cont.) ‫ אד‬mqwimh has been rendered both as the noun meaning “place” (and hence “Sanctuary”, as in Isa‫‏‬ ;60:13 Jer 7:12), and as a part of the verb qwm, which in the Hithpole/ means “rise in opposition”. If the‫‏‬ reference were to the destruction of the Second Temple—which is not necessarily the case—a date after‫‏‬ A.D. 70 for this piece of 7g. would, of course, be required. See also note 30 below.‫‏‬ *°For MT “and he will pursue his enemies into darkness”. “Gehinnam” is the Aramaic equivalent of the Hebrew gé-hinnom, “Valley of Hinnom”, where children were burned in sacrifice to Molech (2 Chr 28:3; 33:6). As well as being a place of fire it is also a place of darkness (Tg. Ps 88:13; cf. Matt 8:12, etc.). “The wicked shall be judged in Gehinnam until the righteous say of them, ‘We have seen enough’” )78. Isa 66:24). The correspondence

between

the Targumic

Gehinnam,

both

the term

and

the concept, and

the New

Testament Gehenna is particularly close. *’In spite of the references to Nineveh in wv. 1, 11, 78. is more concerned with the nations which destroyed Judah (“Israel”) and its temple (cf. v. 8).

*SCf. Tz. Zech 4:7. MT has an active verb (cf. Adler’s reading of 72. here [636f.]), whereas the Targumist wishes to make a point about the nothingness of the nations, along the lines of Isa 40:15. **See note 8 above. ‫ו‬‎ / ; *°By introducing the idea of relief after affliction and relating it to Israel the Targumist strikes a confident note at the expense of weakening MT’s threat against the enemies of God. If the two afflictions envisaged are read in the light of v. 8 (in its Targumic form) the natural inference would be that the Roman destruction was already history. That they should be so read is possibly indicated by such a reference as 72. Ps.-J. Gen 45:14 (“the Sanctuary would be built in Benjamin’s territory and would be destroyed twice [¢rtyn zmnyn, as here]”). See also Gen. Rab. 93:12; b. Meg. 16b; Josephus, War 6:435. Jerome (Commentary, ad loc.) attests that the words “affliction will not arise twice” were referred to Judah, at least by his Hebrew mentor. Note also the comment

of Smolar and Aberbach, Studies 79, on the “two afflictions” of 78. Isa 51:19.

‫ דש‬treats MT syrym (“thorns”) as if it were Srym (“princes”); so also Syr and Gen. Rab. 56:5. Cf. also‫‏‬ MT and 7g. Hos 4:18, which parallel makes it less likely that 7g. and Syr read yswdym (cf. LXX) here, as‫‏‬

suggested by K. A. Vollers, Das Dodekapropheton der Alexandriner (Berlin, 1880) 12.‫‏‬ References to “the nations which p/undered Israel” are commonplace in the 785. (cf. v. 9). It is, therefore, unnecessary to posit a non-Massoretic reading for the Targumic Vorlage (pace Adler [638] who suggests kshym, from ksh[“cut off”], for MT sbkym [“entangled”]). The reference to plundering could, on the other hand, have been triggered off by MT ‘d construed from the noun ‘d (“booty, prey”). For Aramaic 5ysy, translating Hebrew ‘/ (“consume”); cf. Tz. Ong. Exod 15:7; Num 11:1. 47% is more specific than MT, probably referring to Sennacherib (cf. v. 14). SMT has b‘liya‘al (“Belial”; “worthlessness”); for 78. rendering by “wicked(ness)” cf. 1 Sam 1:16; 2:12; Nah 2:1, etc. Syr agrees with 7g. here and in 2:1. Although 7g. translates freely, its Vorlage appears to be closer to MT than those of LXX and Syr. The theme of the Assyrian threat is developed in keeping with the surrounding verses.

134.

Nahum

Lord, “Though the nations which assemble to oppress you, O Jerusalem,”’ are perfect in counsel and many in number, and“ though they cross’® the Tigris and pass over the Euphrates and come to afflict you, even if 1have brought you into servitude I shall not enslave you again.” 13. And now 1 shall break the yoke of the nations from your necks” and shall cut away your chains.” 14. But the Lord will give commandment concerning you, O king of Assyria,” and there will not be a remembrance of your name any more;"' I shall destroy image and molten image from the house of your idols,” | shall make your grave there,” for that is a light matter before me."

CHAPTER

2

1. Behold, on the mountains of the land of Israel' the feet of him who announces

good tidings, proclaiming peace! Celebrate your festivals, O Judah, fulfil your vows, for the wicked’ shall never pass through you again; they are all destroyed. 2. For they were coming up and spreading themselves’ upon your land; they encamped against you

Notes, Chapter 1 (Cont.)

"Cf. Tg. Isa 56:9. *MT ngzw (“cut off”) translated as if from gwz (“cross”; cf. Num “the yoke ... necks”: cf. Tg. Jer 2:20; 30:8.

With

11:31).

78. 5 use of the particle ‫עז‬‎ to introduce a word or phrase in apposition compare the occasional

function of the (so-called) accusative particle in Biblical Hebrew and in the Samaritan Chronicle. See P.P. Saydon, VT 14 (1964) 192-210; J. Macdonald, ibid., 264-275; J. Hoftijzer, OS 14 (1965) 1-99: G.-W. Nebe, RQ 8 (1972-5) 257-263 (on occurrences of 7 in the Damascus Rule from Qumran).

,Tg. as in Hos 2:19 (mutatis mutandis). It is unlikely that 78. read yzkr for MT yzr‘ (pace Adler 639). “For MT “gods”, as often. On the subject of idolatry in relation to 7g. Prophets see Smolar and Aberbach, Studies 150-156. * Tg. says explicitly that Sennacherib died in the temple of his god (cf. 2 Kgs 19:37; Isa 37:38). Syr (“I will make it your grave”) makes the same point (cf. Seb6k, Die syrische Uebersetzung 55). Cf. also Rashi, Ibn

Ezra and Kimchi.

:

“For MT “you are vile”. Adler (640) suggests that 78. read q/ zh (“this is light”). Perhaps MT g/wt was

taken as a noun meaning “lightness”, as in later Hebrew.

Notes, Chapter 2 'For the addition cf. 1 MT has “Belial” (b‘liya‘al); cf. on 1:11 (note 35). Tg. contrues MT mpys from either BH pws I or npg 11 (so Adler 640), both of which mean ‫ו‬‎ Sebok (Die syrische Uebersetzung 55) thought that Syr mdbrn’ (“leader”) was an inner-Syriac corruption of mbdrn’ (“scatterer”).

Translation

135

in siege,’ they set watchmen along your ways; strengthen (your) neck,° increase our) might exceedingly. 3. For the Lord has restored his strength’ to Jacob, his greatness’ to Israel; for robbers have robbed* them and have laid waste the cities in which they

glory. 2 .- shields of their warriors are dyed red, the men of war are dressed in crimson,” the plates'' of their chariots are prepared in the fire for the day of their display, and their army commanders” are attired in fine-coloured garments.” 5. The

Notes, Chapter 2 (Cont.) ‘The participle syryn is dependent on Aww of the previous clause. For discussion of the “compound verb” see D.M. Golomb, A Grammar of Targum Neofiti (Harvard Semitic Monographs 34; Chico, 1985) 188-208. With MT nswr taken to mean “besiege” cf. Isa 1:8; Ezek 6:12. BH nsr appears in such cases to have been regarded as a by-form of swr. Syr “and keeps watch” also refers the clause to enemy activity (cf. NEB). *What MT addresses to Judah is understood by 7z. to refer to enemy attack (cf. previous note). For Tg.’s phraseology see 78. Isa 21:5. Tg. “neck” for MT “loins”; whereas in the comparable case of Jer 1:17 Tz. translates literally. Adler (640f.) points ‫שוקע‬‎ and Asyny as adjectives in the plural construct: “they are strong in neck, exceedingly mighty in power” (cf. Walton [Po/yg/or], “obfirmati cervicem, corroborati vires vehementer”). Syr also interprets MT adjectivally. However, even Ms Eb 80 (with Babylonian vocalization) points as Sperber’s Ms v (see Ribera, AF 6 [1980] 317; idem, Biblia Babilonica. Profetas Posteriores (Targum) [Salamanca, 1977] XXV). ’For the translation of MT g'wn by “strength” and “greatness” cf. Jer 13:9; Zech 9:6; 10:11. The omission of the preposition in ‫אפ‬‎‫ מ‬is probably interpretive rather than textual (pace Churgin, Targum Jonathan 65). “For BH bqq (“empty”) translated by 222 (cf. Rashi) see also Isa 24:1, 3; Hos 10:1. Cf. also the translation of the root bwq in vy. 11 of this chapter. Note that Aramaic bzz renders a wide range of Hebrew words in the

Tgs. * Tg. derives MT zmryhm from the root zmr1(cf. MT and Tz. Ps 81:3). In citing Tz. Kimchi refers to the phrase mzmrt h’rs, “of the choice fruits of the land” (Gen 43:11). See 7g. Isa 43:14 for a similar use of twSbht’ (lit. “[ships of] their praises”). ‘Tz. translates correctly. LXX and Syr represent mf‘I/ym (“sporting”) (cf. Sebék, Die syrische Uebersetzung 56). "MT pldwt and Tg. pyyly are equally difficult. Syr and Symm apparently reflect a Vorlage with Ipdwt, though, as in the next verse, this word usually has the masc. pl. ending. (Rashi, Ibn Ezra, Kimchi and

Abrabanel [ed. Sprecher 23] note the possibility that the original reading was /pdwt.) Levy (Worterbuch 1 262) and Jastrow (Dictionary 1163, reading py/y) translate by “elephants” (“die Elephanten an ihren Kriegswagen”, Levy). Levy also suggests a possible connection with the Greek pilos (“Ball”, “Kugel”). If Tg. is indeed speaking of elephants it is difficult to appreciate in what sense they were prepared in (or “with”) fire or were connected with chariots. Nor is there any evidence of elephants in Palestine before the time of Antiochus Epiphanes (cf. B. Dodge, “Elephants in the Bible Lands”, BA 18 [1955] 17-20), though, given the actualizing capacity of the 785., this would not necessarily be a problem here. In | Macc 6:34-37 it is noted that the elephants which the Seleucids used in battle had turrets fastened upon their backs, each turret holding a number of soldiers. In the absence of a better explanation, it is assumed that “plates” refers to protective metal on the chariots, or to the chariot wheels; the Greek phialé (Aram. pyyly) means “broad, flat bowl”, and even occurs as a metaphor for “shield” on account of its flat shape (cf. H.G. Liddell and R. Scott,

A Greek-English Lexicon [9th ed.; Oxford, 1940] 1930). For a discussion of the meaning of MT p/dwt see Cathcart, Nahum 87f. ym (“the chiefs”), but MT “cypresses” is, presumably, interpreted. Adler (642) suggests that 7g. read Ar’S this is unnecessary in view of the translations of “cypress” at 2 Kgs 19:23 (“their princes”) and Zech 2 ym (“the horsemen”). (“kings”). LXX and Syr represent hprs 3MT hr‘lw (“brandished”) is treated as another reference to attire (cf. E. Dhorme, noted in Cathcart, s und Nahum 90). Cf. r‘Iwt (“veils”) in Isa 3:19, and r‘wiwt in b. Shab. 65a, which Levy (Neuhebrdtsche

136

Nahum

chariots rush to and fro‘ in the streets, the noise of the rattling of their weapons ₪ heard in the city squares; their appearance islike torches, like lightnings hurling. forth.'° 6. They appoint their army commanders, | Cy stumble as acy go, they hasten on, they break down" the wall and build towers.: 0 The bridges” coven) the rivers are opened, and the king’! trembles in his palace. 8. And the queen’ sits ina litter;"* she

Notes, Chapter 2 (Cont.) Chalddisches

Worterbuch

1V 460) translates by “verschleiert” (“veiled”). mr‘y/ in CD X:11

is translated

“covers up” by C. Rabin (The Zadokite Documents [2nd ed.; Oxford, 1958] 51), though see E. Qimron, The Hebrew of the Dead Sea Scrolls (Harvard Semitic Studies 29; Atlanta, 1986) 101f.

"MT and 7g. as in Jer 46:9. 'SSame expression in Tg. Jer 46:22 for MT qwlh (“its voice”). For the root 5gq associated with noise see Tz. Prov 28:15 where MT Swg@q is translated msryh (“growl”; cf. also Syr). A couple of scholars in the modern period have translated here by “reverberate” (see Cathcart, Nahum 91). In two places the root is apparently regarded as cognate with BH nq 11, being translated by Aramaic zwn “arm, equip”, viz. Tg. Ong. Gen 41:40; 7%. Joel 2:9 (Mss). Cf. also on Nah 3:2, and note the expression nq§t zyn, “clash of arms”, in 11QtgJob XXXIIL:6. ‫ יו‬Levy’s “wie geschleuderte Blitze”, i.e. with passive participle (Worterbuch | 318). LXX and Syr also‫‏‬ render MT by (active) participles. See Jastrow (Dictionary 550) for a talmudic example of frd in a phrase‫‏‬ meaning “uninterrupted lightnings”, and note further Yadin, The Scroll of the War of the Sons of Light‫‏‬ 301-101. "Cf. Tz. Isa 10:28 for MT “he stores his baggage” (most Mss in Nah 2:6 have rbny for rySy). In Nah 3:18 Tg. translates dyryk by ‘m mSsrytk (“the people of your hosts”). '*Cf. Isa 45:2 where 7%. has “I will break down ( ‘kby3) the walls” for MT “I will level the rough places (?)”. Some Hebrew Mss have hwmth “sine mappik et suffixo, et cum / locali” (de Rossi); 7g. does not represent the suffix at all. It is possible that “break down” is a second rendering of MT ymhrw, for, according to Lev. Rab. 19:5, R. Hoshayah translated nmhry in Isa 35:4 by mpgry (“crushed”) and cited Nah 2:6 in support: “they break down (ymhrw) the wall thereof”. "Tg.’s reference to the destruction of the city wall (see preceding note) “dischronologizes” events at this point. As with MT’s “screen”, the “towers” must belong to the attack phase. Comparison may be made with the Roman siege-tower (furris) or even, in view of the underlying Hebrew here, with the restudo, comprised of interlocking shields to form an overhead screen and sometimes also called a turris (cf. G.R. Driver, The

Judaean

Scrolls [Oxford, 1965] 191; .‫צץ‬‎ Yadin, The Scroll of the War of the Sons of Light 187-190). (Whether “build” is an appropriate term for the second alternative is a point worthy of further discussion.) ‫אד‬

has “gates”, Tz. evidently considers “bridges” to be more appropriate to rivers. As Ribera notes, “in‫‏‬

a city like Nineveh ... the bridges are the gates of the city” (A F 6 [1980] 308f.).‫‏‬ ‫ זה‬Tz. MT “palace” is treated as virtual metonymy for “king”, and so balances the reference to the queen‫‏‬ in v. 8.‫‏‬

“For discussion of this verse in MT see G.R. Driver, /TS NS 15 (1964) 296-298: H.W.F. Sages, JTS NS 20 (1969) 220-225. ** Tg. adds. Rashi attempts to explain MT Asb as “queen” on the basis of Ps 45:10, “at your right hand stands (nsbh) the queen”.

“Wherever Tz.’s reference to the queen originated, “litter” is clearly based on MT hsb (cf. BH $b, “litter”). On this point 7g. is in striking agreement with the Greek Dodekapropheton discovered in the Dead Sea region (8HevXI gr), in which hgh is rendered by hé lampéné (cf. D. Barthélemy, Les Devanciers d’Aquila [SVT 10; Leiden, 1963] 173; Gordon, RQ 8 [1972-5] 425). The rendering of 7g. as “and the queen who sat furthering the captivities went forth” (Smith, Nahum [ICC] 331) thoroughly misunderstands Tz. syb’.

Translation

37

‫ו‬ among the exiles,“ and her maidservants are led away; ° they go after her‫‏‬ moaning” like the sound of doves, beating” upon their breasts. 9. And from the days‫‏‬ of old’** Nineveh is like a estuering of waters.”” They run away.’ Halt! Halt! but there‫‏‬ is none who turns back and halts.*' 10. Make spoil of silver, make spoil of gold! There‫‏‬ is no end to the treasures.*? All the desirable goods are finished.’ 11. She is‫‏‬

plundered ’™ and spoiled,‘ and the gate is opened “ to the enemy; and the heart melts,‫‏‬ and (there is) knocking

of knees, and trembling of the loins, and all their faces are‫‏‬

covered with a coating of black like a pot.*® 12. Where are the dwelling-places of the‫‏‬

Apparatus,

Chapter 2

* Omit whyz’ with Mss. Mss.

Notes, Chapter 2 (Cont.) 6

**Translated as Jastrow, who reads b‘galayya’ (Dictionary 248); Levy has b‘galya’, “sie wandert offen, d.h. ohne Widerstand aus” ) Worterbuch | 142). The former receives slight support from such OT references as Jer 49:3; Amos 1:15; 6:7. Vg captivus may be compared with 7g. at this point. *°MT mnhgwt is possibly represented twice: first as nhg I (“lead”; cf. MT and Tg. Isa 49:10) and then as nhg 11 (“lament”). (LXX renders as nhg 1 and Syr as nhg 11.( It is also possible that 78. mnhmn (“moaning”) has been supplied according to sense; cf. 7g. Isa 38:14 for the verb nhm used of doves. >” According ‫זס‬‎ H.W.F. Saggs (JTS NS 20 [1969] 223), 78. recognizes MT mtppt as other than a denominative from BH twp (“timbrel”), but see Cathcart, Nahum

100.

*MT mymy hy’is difficult; Sperber (IVb 347) thinks that 7g. represents miyyamim. Both LXX and Syr treat mymy as the reduplicated form of mym (“water”). PCL Te. Ong. and Tg. Ps.-J. Gen 1:10 for MT mqwh hmym. Tg. could be translated “And Nineveh is like a gathering of waters; she is (exists) from the days of old.” *°Ms z adds “and they say”; cf. Josephus’ legonton pros allélous in his version of this passage (Ant. 9:239).

“Cf. MT and 7g. Jer 46:5. ‫‘ דל‬wsry’also translates hryw in v. 13. Vg has divitiarum here (MT tkwnh, “supply”).‫‏‬ “Having already used the root swp in “no end to the treasures”, 78. involves itself in an apparent contradiction. are finished presumably refers to the complete removal of the treasures, with 7g. possibly attempting a literal rendering of MT, understood to mean, “the glory (has gone) from every desirable vessel”. Adler (645) and Smith (Nahum [ICC] 332) treat spw as an imperative (cf. Walton’s “consumite”), but the pointing is against this. (Rashi takes MT khd as an infinitive absolute and, for meaning, compares the later Hebrew khd, “clean, sweep”.) Tz. treats MT k/y as a plural construct (cf. Hebrew Mss, LXX, Syr).

“See note 8. For this interpretation of MT mb/qh compare the Arabic balaqa, “open a door” (so also Adler 645). Rashi suggests “breached in its walls” for MT. Syr has mir‘t’(“breached” [?]). For MT bwiqh at Isa 24:1 Tz. has “(and) hands it over to the enemy”, Syr “(and) destroys (mir‘) it”. Formally Tg. ptyh(Mss) tr‘’/sn‘h looks

as if it could be an instance of the q‘fi/ f construction (“the gate was opened by the enemy”), but the use of the /thpeel in a comparable clause in Nah 3:13 suggests otherwise. (For q'fil F see on Zech 3:3.) Ck

Tz. Jer 8:21; 14:2; Joel 2:5(6).

MT pwr

in Joel 2:5(6) and

Nah

2:11

may

have suggested a

comparison with Hebrew prwr (“pot”; cf. Judg 6:19 [MT, 7g.]). 78. ‘krwm is a Greek loan-word (chroma, “colour”). The other ancient versions render in similar fashion (e.g. Vg sicut nigredo ollae).

138

Nahum .

.

.

39

. , . sons kings,’’ and the princes 8 residence? Where the kings went,0 there they left their 4) 5 5 3 . 0 . away. it scare to none is there and safety in prey its by stays which lion a like’ 13. The kings brought spoil for their consorts and plunder for their children, and their storehouses were filled with spoil” and their castles with plunder. 14. “Behold, | am sending my wrath upon you *“* says the Lord of hosts, “and I will burn your chariots with fire,”° and the sword’ shall s/ay your princes,*’ and | will destroy your trade** from the earth, and the sound of your emissaries shall not be heard again.” .

”

“ce

:

45

Notes, Chapter 2 (Cont.)

MT “lions”. Cf. MT and Tx. Isa 15:9; 35:9; Jer 4:7; Ezek 19:2, 6. The Qumran Nahum pesher (4QpNah 1:2) equates the lion of this verse with “(Deme)trius king of Yawan” (see J.M. Allegro, JBL 75 [1956] 90;

DJD V 38). *MT (/)kprym; cf. Tg. “kings” for Aprym at Jer 2:15. Jerome (Commentary, ad loc.) interprets: “Niniue ... quod habitaculum regum fuerit, et aula nobilium”. Tg. is very free, but perhaps “left” (¥bqyn) reflects a text reading /hby’(“to bring”) or translates MT /by’ as a Hiphil, equivalent to /hby’(cf. Smith, Nahum [ICC] 333, and see Qimron, The Hebrew of the Dead Sea Scrolls 48). LXX, Syr. Vg represent /bw’ (“to come”; cf. Hebrew Ms Kennicott 72 [primo]), as also does 4QpNah in its pesher on the verse: “(Its interpretation concerns Deme)trius king of Yawan who sought to come (/bw’) to Jerusalem.” This is probably a reference to Demetrius III Eukairos (cf. Allegro, JBL 75 [1956] 92). The reference to “sons” corresponds to MT gwr (“lion cub”). *°On the pleonastic use of A’ in comparisons see S.R. Driver, Notes on... the Books of Samuel (2nd ed.; Oxford, 1913) 308n. The coalesced (and later?) form ‫זיא‬‎ is commonplace in Targum Neofiti (cf. Golomb, A Grammar of Targum Neofiti 25). “Which stays ... in safety ... away: standard Targumic translation (e.g. Jer 30:10; 46:27), though MT gwr, now taken in the sense of “dwell” (see note 39), may in this case have been a predisposing factor. “In general the lion imagery of MT in this verse is interpreted of the predatory habits of foreign kings. “their storehouses ... spoil: the same Aramaic renders MT “are full of violence” in Mic 6:12. “For MT “Lam against you”, 7g. as in Jer 21:13; 51:25; Ezek 5:8; 28:22; Nah 3:5. Adler (647) incorrectly suggests that 7g. read ‘yk for MT 7yk, since ‫עא‬7‎ is also the reading in Jer 21:13; 51:25 and Nah 3:5. On “the indiscriminate use” of the prepositions 7 and ‘/ see Sperber [Vb 110-122. Cf. Vg quadrigas tuas; LXX and Syr reflect rbkh (“your throng”; cf. 4QpNah rwbkh). Sperber’s Ms 6 has “its (“her”) chariot(s)” with MT.

“For MT “in smoke”. "Several Mss have wkprnk (“and your villages”) for “and your princes”, “MT “your prey”.

Translation

CHAPTER

139

3

1. Woe to the city which sheds innocent 1000! She is all lies (and) filled with plunder; killing does not cease. 2. The sound of the cracking of* the whip and the noise of the jolting of wheels, and horses galloping and chariots bounding! 3, Lhe horseman kindles a flame; there is flashing of swords and the gleaming” of lances, and the multitude of the s/ain,° and the mass of corpses, and there is no end to the s/ain;®

they stumble among commotion’

their slain.” 4. (And

of the city” which

was

this) on account

like a harlot,

of the greatness of the

a street-walker,’

beautiful

in

appearance, skilled in'® sorceries, betraying nations with her idols'' and kingdoms” with her sorceries. 5. “Behold, | am sending my wrath’’ upon you”, says the Lord of hosts, “and I will reveal the shame of your sins'* upon your face, and I will show the nations your shame and the kingdoms your disgrace. 6. And 1 will cast abominations upon you and will .- you with contempt, and I will make you repugnant in the eyes of all who see you.'> 7. And it shall come to pass that everyone who sees you will

Apparatus, Chapter 3 a

Mss.

Notes, Chapter 3 ‘Translating MT “city of blood (i.e. bloodguilt).” For the Aramaic expansion see Tg. Ezek 22:2f.; 24:6. Te. adds “innocent” because the shedding of blood was not necessarily a criminal act (cf. m. San. 9:2). *Tz. “killing” for MT “plunder”. Tg. psyq (“cease”) for MT ymys (“depart”) as in Jer 17:8. *Ty. adds; cf. Jer 46:22 (cited above on 2:5). * Tz. adds, influenced by the following w/hb (“{and] flame”) of MT. It is unlikely that 7g. is evidence for an original text from which a noun has been omitted (by haplography?). MT brg (lit. “lightning”); cf. MT and 7g. Ezek 21:33.

° Tz. gtyl for MT All (“slain”) and gwyh (“corpse” [2’]). 7666 on v. 8 (note 17). MT has “harlotries”.

“Tz. introduces this specific reference to the city in keeping with the context (cf. v. 1). *As pointed, Ms v reads “has gone forth”; but Ms z points npqtas a participle, the form also indicated in Ms 6 knpqt. For the expression npqt br’ see Tg. Ong. Gen 34:31; 38:15. M. Aberbach and B. Grossfeld (Targum Onkelos to Genesis [Denver, 1982] 205) compare the Mishnaic yws’t hhws which has the same meaning. It is best to treat the expression as a second rendering of MT zwnh; for the same Hebrew and Aramaic used of a city see Isa 23:16. Te. yd"’ for MT ]‫כ"ו‬‎ as in the case of a similar Hebrew expression in | Sam 28:7. ''Ms v has “idolatry”; 78. naturally interprets MT “fornication” of spiritual harlotry. For a discussion of idolatry as portrayed in Tg. Prophets see Smolar and Aberbach, Studies 150-156. "MT “clans”; cf. MT and 7g. Jer 25:9.

See on 2:14 (note 44). '4The same clause translates MT “I will pull up your skirts (over your face)” in Jer 13:26; cf. also Jer 13:22, Ezek 16:36. “Sins” is lit. “debts”, as often in the 784. (cf. Matt 6:12 [“debts”], paralleling Lk 11:4 [“sins”]). 'S Tz. appears to render MT kr’y twice. In “all who see you” BH ‫זץ‬‎ (“sight”) is obviously represented. (cf. Sperber IVb 347, 357), but it may repugnant possibly reflects r‘y (post-biblical r’y), meaning “excrement” ‫א‬‎ 'r/k‘r) of 4QpNah 1:2. J.M. post-biblical cf. (“repulsive”; wrh ‫א‬‎ reading the of awareness indicate also Allegro (DJD V41) explains ‫א‬‎ ‘wrh as a Qal passive participle from ‫א‬‎ ‫ ל‬which, in turn, he regards as “a weakened form of kr”: cf. R. Weiss, RQ 4 (1963-4) 437. The root ‫א‬‎ ‫ ל‬also appears in the pesher on the their iniquity and hate them and consider them repulsive (wk rwm)”. It is verse: “and many will 0

140

Nahum

Who will mourn for withdraw’® from you and say, ‘Nineveh’ has been plundered!’ you?’ Where shall I find those who will comfort you? 8. Are you better than the great Alexandria’

which is situated between the rivers,'> with water all about her, whose

wall’? is the sea, the waters of the sea”’ her wall?” 9. Cush was an ally,”' Egypt also, and without limit; the Putians and Libyans were your support. 10. Yet she is for captivity, she shall go into exile; moreover, her youths shall be dashed in pieces at the head of every street, and they shall cast“ lots upon her honourable men, and all her nobles shall

Apparatus, Chapter 3 (Cont.) b

,

er

aa

Sperber’s text has a misprint (initial g for 7).

“ Mss; Ms v “her” (cf. MT).

LXX(Mss),

Syr, Vg and

many Hebrew Mss have “you”. a 7%. has perfect tense (cf. MT).

Notes, Chapter 3 (Cont.) noteworthy that Levy (Worterbuch 1 379) had already, in 1867, suggested that 7g. mk‘r’ assumed a connection between MT Ar’y and the root ‫א‬‎ ‫ =( ל‬k‘r). '° Ty. rhq for MT nddas in Hos 7:13; the two roots stand side by side in MT Ps 55:8. LXX “will descend” represents BH yrd, but Syr, Vg, Symm agree with MT. "MT “No Amon” denotes the Egyptian city of Thebes which fell to the Assyrians in 663 B.C. However, the place-name “No” is consistently equated with Alexandria in 7g. Prophets (Jer 46:25; Ezek 30:14-16). Apart from the question of the Targumists’ occasional imprecision where locations outside Palestine are concerned (cf. Smolar and Aberbach, Studies 120f.), there is also the consideration that Alexandria had a

sizeable Jewish population which had well-publicized troubles with its Gentile fellow-citizens in the middle decades of the first century A.D. The contemporizing tendencies of the 784. might well have found a reference to Alexandria along the lines of this verse more than a little agreeable. Furthermore, the references to “sea” in MT could have been considered more appropriate to Alexandria than to up-river Thebes, even if the Targumist had been capable of a correct identification. The first half of this verse is quoted in the standard Targumic form in Gen. Rab. 1:1. Jerome is also aware of the Alexandrian explanation, translating by Alexandria populorum in Vg and offering the following in his Commentary (ad loc.): “Pro eo quod in Septuaginta legitur, Apta chordam, pars Ammon, et ceteri interpretes transtulerunt: Numquid melior es ab Amon? Hebraeus qui me in scripturis erudiuit, ita legi posse asseruit: Numquid melior es quam No, Amon? Et ait, Hebraice No dici Alexandriam; Amon autem, multitudinem, siue populos.” Jerome’s “multitudinem, siue populos” reflects BH Amwn (“crowd”) which occurs in hmwn n’in Ezek 30:15 and is translated in Tg. by “noisy crowd (‘trgwSt) of Alexandria”. The word trgwst’ occurs now and again in connection with cities with (cf. Ezek 39:16) or without (cf. v. 4 above) BH Amwn

in attendance.

Finally, Rashi, who at so many

points is in obvious debt to the 7gs., identified “No” as Alexandria which, as he saw it, “nourished” (root mn) the kings of Egypt. Thebes’ position on the Nile possibly merits MT’s description (cf. Smith, Nahum [ICC] 34lIf.). Alexandria would fit the same description on account of its position on the narrow isthmus between Lake Mareotis and the sea, provided that “rivers” is not taken too literally. "For MT hyl, “defence”. The suffix in Tz. d¥wrh is grammatical (cf. Syr dhylh) and does not support the reading Ay/h of 4QpNah III:10. (MT mym, “from (the) sea”, read as yy. LXX, Syr, Vg, Mss de Rossi vocalize mayim (“water”). ~ For MT ‘smA, “strength”. Tz. uses a Greek loan-word (summachos), as in Ezek 24:5, etc. Sperber’s Msc

(“the allies of Cush are strong”) attempts a more literal rendering. “Mss have ‫קיז‬‎ > cf. 4QpNah bgwlh. Syr bsbyt’is of doubtful significance in this regard since there is nothing corresponding to MT bSby two words later.

Translation

141

be crushed” in chains. 11. you too are like one that is’ drunk; you shall be’ destroyed, you too shall seek help/** against the enemy. 12. All your cities*® are like** earlyripened figs which fall if they are shaken,® and dried grapes which are good to eat are left in them.”’ 13. Behold, your people are as feeble as** women in your midst; the gates of your land are opened wide to your enemies, fire has destroyed your strongholds.” 14. Draw water for yourself in the siege, fortify your cities;° increase tyranny,’ and oppress’ inthe mud, strengthen your building.’ 15. The nations which are strong as” fire shall come upon you” there, those who kill with® the sword shall destroy you;* the armies of the nations which are as numerous

as the crawling locust’ shall assemble

against you, they shall cover you® like the locust, they shall lay you bare®”’ like the

Apparatus, Chapter 3 (Cont.)

Notes, Chapter 3 (Cont.) “MT has the verb rrq, “join; knock, strike”. Jastrow (Dictionary 318) explains Tg. ydqdqwn as equivalent to pzdqzqwn (root zqq), “they will be chained”. Ribera (A 7-6 [1980] 313) suggests that the root in question is ‘dq (“be fastened”); the meaning is very suitable, but it is difficult to see 72. as an Ithpeel of dq. **MT’s metaphor is converted into a simile. >For MT “refuge”, as in Joel 4:16. **For MT “fortresses”, as elsewhere (cf. Ribera A F 6 [1980] 314.). *’MT ‘I py ‘wkl which, according to Adler (653), has been interpreted to mean “according to one’s eating”. Tg. is making the point that there will be rich pickings in the cities which will so easily fall to the enemy. ? Again (cf. note 24) MT’s metaphor becomes a simile; cf. Tg. Isa 19:16; Jer 50:37; 51:30. For

MT “your bars”; cf. Amos

For

MT “go into the clay”. Levy (Worterbuch

1:5.

11 68) translates “vermehre Lehm” and Adler (653) “prepare much clay” (cf. Walton, “multiplica caementa”). However, Levy gives no other examples of mrw’ with the meaning “clay”. Dalman )Handworterbuch 252) suggests “Angefeuchtetes” (“moistened material”) but expresses doubt; he also cross-refers to mrwt’, “Herrschaft”. The translation preferred here is that given by Buxtorf (“auge dominatum”, Lexicon 632) and Jastrow (“increase the yoke of tyranny”, Dictionary 838). Basically the same Targumic expression occurs in 7g. Isa 28:20 where the translation must be “will increase tyranny” (cf. Stenning 90). Cf. also the association of ideas in Tg. Isa 47:2. According to Tg., Nineveh is bidden to do her worst, for her destruction is certain. ‫ "דש‬develops the idea of Assyrian oppression. Adler (653) tries to square 7g. with MT by translating the‫‏‬ former, “and tread the mortar”, but the sense attributed to 5‘bydy, normally used with a personal object, is‫‏‬ most unsuitable.‫‏‬ Cf, MT and Tz. Jer 43:9. The Hebrew probably means “brickmould” (cf. Driver, Notes on ... the Books of Samuel 294-297), so that Tz. presumably thinks of buildings constructed of brick. For similar Targumic expansions built on references to “fire” in MT see Isa 9:4; Ezek 19:12, ete. “The different Vorlage which Adler (654) proposes for 7g. is unnecessary in view of the paraphrastic nature of the whole verse in 7g. So also for the rendering of the second occurrence oft’k/k later in the verse.

“The Targumic expression is found elsewhere (e.g. Jer 5:12). *°For the whole clause see 7g. Jer 51:14, where the Hebrew reads “(with) men like locusts”.

7Read yhslwn(y)k with Mss, and compare MT and 72. Ong. at Deut 28:38. BH Asy/ represents a type of locust. Ms v (etc.) has “shall take possession of you”, which is not unsuitable in the context.

142

Nahum

locust swarm.** 16. You multiplied your merchants more than the stars of the heavens, like the locust which lays bare’ and flies away. 17. Behold, your plates” gleam*' like a locust swarm, and your captains (are) like the locust /arvae which stay in walls on a cold day, but which scatter’ when the sun rises upon them, and their place of refuge" 5 not known. 18. Your mighty men are destroyed,” O king of Assyria; the people of your hosts have gone into exile;* your people are scattered’ upon the mountains and there is none to gather them in. 19. There is no one who is grieved** over your hurt; your plague is grievous; all who heard the report of you clapped their hands at you, they rejoiced *'—for upon whom has your evil scourge not come continually?

Apparatus, Chapter 3 (Cont.) " Insert /’n before ‘rqyn with Mss.

Notes, Chapter 3 (Cont.) “Ty. gwh’for MT

rbh (“locust”); cf. MT gwh ghy in the next verse.

Ty. §lhas a literal translation of MT ;‫קא‬‎ cf. also MT and Tp. Isa 32:11; 2 Chr 29:34. Levy (Wérterbuch II 483) translates by “der sich ausstreckt” and Adler (655) by “that spreadeth itself forth” (cf. Vg expansus

est, reflecting Aramaic and post-biblical Hebrew p51 [“stretch”]). “Tg. refers to the scaled armour of the Assyrian warriors which may not unreasonably be compared with the scaled thoraces of locusts. See Gordon, “Loricate Locusts in the Targum to Nahum III 17 and Revelation 18 9”, VT 33 (1983) 338f. “'Same verb in locust context at Jer 51:27. For MT wnwdd (“and flee”); cf. MT and 7g.(Mss) at Isa 33:3. Translated literally Tz. reads, “and their place whither they flee is not known”: “For MT “your shepherds slumber”. This is the only place where 7g. renders BH nw by tbr. Sperber (1Vb 347) suggests that 7g. represents ndmw (cf. Zeph 1:11), but fbr is used for so many different Hebrew words as to make such an observation pointless. “In view of the parallel in 2:6 (q.v.) it is unlikely that 78. read ‘dryk (“your flocks”) for MT dyryk (“your sheep-masters”) (pace Adler 656). Again, the loose, interpretive style of 78. renders unnecessary the suggestion by Sperber (I1Vb 347) that for MT

pSknw (“dwell”) Tz. read

nS bw (“were taken captive”).

“For MT npiw. BH pws 1 (“be scattered”) is usually translated by bdr, but whether 78. represents npsw here, as Adler claims (657; cf. Sperber [Vb 347), is uncertain. Syr also uses bdr. npsw is the reading in a couple of Hebrew

Mss, viz. Kennicott

126 and de Rossi 226(mg.).

“For MT khh (RSV “assuaging”); Syr translates as Tz. According to Adler (657) 78. represents ‫עמ‬‎ k’b, “none is pained”; but the Aramaic khy ( Pael/ Aphe/) means “rebuke, annoy” (cf. also BH khA IL). Aramaic khy translates BH ‫א‬‎ ‫ ל‬at Ezek 13:22.

"Te. adds; cf. Ps 47:2(1) where MT “clap the hand” is rendered “clap the hand with joy” in Tz. Some LXX Mss here have charésontai, “will rejoice”.

Habakkuk

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CHAPTER 1. The prophecy’

which Habakkuk

[

the prophet prophesied.” 2. How

long, O

Lord, shall /be pray ing?* Is it not revealed before you?* I complain before you Goad violent men. ‫א‬‎ there no ability before you to deliver? 3. Why do I see’ oppressors* and look upon’ those who practise vain deceit?'° And before me a plunderers and violent men'' who grow strong by contentiousness and haughtiness.'* 4. Therefore the law pas. been weakened and judgement does not go forth at all,’ for the wicked

devour" the righteous; therefore sound judgement does not go forth.” 5. Hens at the nations'® and observe, and wonder!’—be amazed! For a deed has been done"* in your days and you will not believe (it) when rhey tell you.'” 6. For behold, 1 am raising up

Notes, Chapter 1 ‘For MT “oracle”; cf. Jer 23:33, 36. Not only is it characteristic of 7g. Prophets to substitute “prophecy” for such ferms as “oracle” and “vision”, the general incidence of references to prophets and prophesying is also much higher than in MT. "For MT “saw”; cf. Isa 1:1; Zech 10:2. *For MT “cry out”; cf. Isa 58:9. On the importance of prayer in Tz. Prophets see Smolar and Aberbach, Studies 164-169. *Tz. avoids MT’s suggestion that God does not “hear” the prophet’s plea. When BH 5m‘ (“hear”) has God as subject the construction with g/y (“revealed [before]”) is frequently used (e.g. Mal 3:16). *The abstract in MT is personalized as in 7g. Jer 20:8 (so also Syr in both references); cf. also v. 3. “Again 78. avoids any suggestion of God’s inability or disinclination to save. In part 7g.’s construction parallels MT and 7g. Ong. Deut 9:28. ’Tz. avoids the implication that God was responsible for the prevailing evil which the prophet was “made to see” (cf. MT). Cf. also v. 13 in this respect. “For MT “iniquity”; cf. Isa 58:9; Zech 10:2 where 7z. has “oppression” for MT “iniquity”. "Instead of having God look upon trouble, as in MT, 78. refers the action to the prophet.

For MT “trouble”; cf. v. 13 and also Tgs. Ong. and Ps.-J. Num 23:21. ''MT “oppression and violence”; cf. on v. 2 (note 5). Ty. “haughtiness” could reflect a reading zdwn for MT mdwn (“contention”), but may more plausibly be attributed to Targumic licence. 78. probably interprets the whole stich to mean: “strife and contention lift up (sc. the wicked)”. For the association of haughtiness and strife see MT

Prov 13:10.

“The occurrence of I’pré in, for example, 78. Isa 57:16 confirms that the meaning is “for ever”. The lexicons mainly agree, though Levy (Wdrterbuch | 399) also suggests “clearly” (“deutlich”) as a possibility (cf. Smolar and Aberbach, Studies 143). Cf. also the expansion of MT noted at Zeph 3:5. For

MT mktyr (“encircle”); the same Aramaic translates 22/7" in v. 13.

57% has recourse to litotes.

'° Tz. agrees with MT against LXX, Syr “despisers” (=bgdym; cf. v. 13). ‫ דש יד‬lit. “relax; let yourself be loosened (with amazement)”, cf. Isa 29:9 (for htmhmhw).‫‏‬

'SPassive verb for MT’s active participle, possibly because there is no express subject in MT, though 7p. aie often converts statements about divine action into 6 passive in any case. XX, Syr also use active verbs.

145

146

Habakkuk

the Chaldeans, a people who are hasty’° and swift,’ who go through the breadth ofthe earth’ to take possession of cities’ which are not their own. ue Fearsome and terrible are they; from them go forth their sentence“ and their dec ree.’ 8. And their horses are swifter than leopards and more fierce than evening noe fom their horsemen are numerous;”” ane their horsemen come from afar, flying” * like a vulture pe it swoops down’ to devour. 9. They all come for plunder;”* in the appearance of? their faces they are like the east wind,” and they gather captives like sand. 10. And they scoff

Apparatus, Chapter 1 a

Mss.

Notes, Chapter 1 (Cont.) °°For MT Amr (“bitter”). Sperber (IVb 347) suggests 8 Vorlage with hmhyr, but compare Zeph 3:1 where

MT mr‘h (“filthy”, NEB) is rendered as here. 78. evidently treats both forms as related to BH mhr which is often translated by Aramaic yhy (Aphel). If it is a question of assumed by-forms there would be a lexical] parallel in Aramaic rht and rwt, both meaning “run”. (For the latter see 1QGenAp I1:19; 11QtgJob XXXIII:2). The adjacent occurrence of hnmhr in MT may also have been influential in 78.'% choice of word. 71 QpHab 11:12 also uses the root q//in its paraphrase of MT, but the agreement is hardly significant since the word-order in the pesher is qlym wgbwrym (pace W.H. Brownlee, J/JS 7 [1956] 170). MT and Tz. read (lit.): “to the broad places of the earth”. ‫ אוד‬has “dwellings”; cf. MT and Tg. Jer 30:18. Aramaic grw’ (“city”) translates many other Hebrew‫‏‬

words (e.g. “tent”, Zech 12:7; Mal 2:12), so that it is unnecessary to try to explain its occurrence here froma‫‏‬ form qgyrwy (“shelter” ]?[( as if it were a literal translation of MT “dwellings” (pace Brownlee, J/JS 7 [1956]‫‏‬ .)170 The same probably also applies 10 Sperber’s listing of the equation under “Totum pro Parte” (IVb 68).‫‏‬ See Smolar and Aberbach, Studies 99.‫‏‬ “For MT + (“dignity”). 78. possibly translates in the light of the preceding word, though G.R. Driver (JTS 39 [1938] 394) thinks that 7g. correctly represents MT; he compares mS’in 2 Chr 24:27. gzyr’ (“decree”) is the preferred term in translation.of BH hq where non-lsraelite statutes are in question; see Churgin, Targum Jonathan 1171. Symm has kai dogmati heautou. *’ Reading wyrbwn with Ms 0, in which case MT pw will have been translated as if cognate with Aramaic pws (“increase”).

Rashi translates by rbw, while Kimchi (according to the Rabbinic

Bible [Warsaw ed.])

gives the 7g. reading as wyrbwn (cf. also Walton, Po/yg/ot, rendering “et multiplicabuntur”). wyrdwn, the majority reading, should mean “rule”. Lagarde (Prophetae Chaldaice 467 [cf. XLI]) emends the

Reuchlinianus reading to wyrbwn. **Reading mtdn with Mss o f; cf. Hos 8:1, and Isa 6:6 where also the reading is in doubt. "Cf. the additional phrase “like a vulture when it swoops down )] "(5‫ע‬‎ in 78. Isa 18:1. **For MT “violence”; cf. Isa 60:18 in MT and Te. For MT mgmt, which is of uncertain meaning. 7g. is (lit.) “in front of their faces”. It is possible that the Targumist regarded (m)gmt as equivalent to (/)‘mt, which is regularly translated by ()qbyl (“in front of”); cf.

Ezek 1:20, etc. Strictly speaking, 7%. reflects the reading qdym (cf. 10201180 111:9(, but it is difficult to be certain. Note also the similes involving the east wind in Tg. Ezek 27:26: Hos 13:15.

Translation

7

at kings and mock princes;” “they taugh” at every strong city” and pile up a mound™' and subdue it. 11. Then because” their spirit was exalted upon them,*° Hey passed from their kingdom” and sinned in that they multiplied honour to their idols.** 12. Did you not create the world*’ at the beginning, O Lord?

You, O God, are the true judge

over allyour creatures, holy among those who do the truth” ,your Memra endures for ever.”' O Lord, you created it to administer judgement” and, O strong One,” you

Apparatus, Chapter 1 (Cont.) . Omit /vA with Mss. e

Ms.

Notes, Chapter 1 (Cont.) ‘yh in Ms v is influenced by MT and is redundant in 72. participial construction; the other Mss rightly omit. “Walton (Polyglot) construes m‘yq as an Aphel participle of ‘wq and translates, “in angustias adigit”. Neither

Levy nor Dalman

lists a root ,‫קש‬‎ but Jastrow (Dictionary 819) has a separate entry with the

meanings, “to beat, stamp; trnsf. to scorn”. Cf. m‘yq’for MT /‘gh in Tg.(Mss) Isa 37:22 and in the parallel reference at 2 Kgs 19:21. “For MT mbsr (“fortress”); cf. Jer 6:27; Amos 5:9; Mic 5:10.

“For MT ‘pr (“dust”); cf. LXX chéma, Vg aggerem. Tg. uses a standard expression as in Isa 37:33; Jer 32:24. Ms 6 has a variant: “and pile up armies like dust”, with which we may compare |QpHab IV:7, “and with a great host they surround them to take them”. Cf., perhaps, references such as Gen 2:7; 3:19; 13:16 for the connection between “dust” and “hosts”. MT “and collect captives like sand” in v. 9 could also have been influential as far as the variant is concerned (cf. Gordon, RQ 8 [1972-5] 426f.). See also 1 Kgs 20:10 (cf. H.W. Hoehner, Herod Antipas [Cambridge, 1972] 343n.). Perhaps suggested by MT Alp (“pass on”), since hip d- in Aramaic means “because” (cf. Tz. Ezek 28:2, as in next note).

*°Cf. similar expressions in MT and Tg. Ezek 28:2, and in Dan 5:20 (here referring to Nebuchadnezzar). "For MT “and go on”. Whereas in MT it is the relentless advance of the Chaldean army that is described,

Tz. dwells on the transitoriness of Chaldean power. Cf. Dan 4:28 (“O King Nebuchadnezzar, to you it is spoken: ‘The kingdom has departed from you.’”) **For “idols” (tw) translating MT “gods” ( 7hym) cf. Josh 24:14f., etc. Basically a f‘wt’is something after which one errs, or which causes one to err. “For MT “Are you not from of old”, evidently to avoid limiting God to the dimension of time. Tg. substitutes a similar statement about God’s creation of the world in Isa 41:4 (MT “I, the Lord, the first”).

*°An expansion of MT “my God, my holy One”. For the expression “those who do the truth” see also 7g. Isa 11:5 (MT “faithfulness”).

*IMT “we shall not die” is, by tradition, one of the tiqgquiné soph‘rim (“corrections of the scribes”), replacing an original reading “you will not die” which was thought to be an unworthy way of addressing God, irrespective of the truth of the statement. In all probability 7g. reflects awareness of the tiqqun tradition and itself represents the (supposed) original “you will not die”. One Hebrew Ms (Kennicott 300) has this reading, but see McCarthy, Tigqune Sopherim 105-111, for doubts expressed as to its originality. McCarthy (111) also questions whether Tz. reflects the supposed original reading. For the same Aramaic representing MT selah see 3:9, 13. “MT states that the Chaldeans have been appointed as God’s agents of judgement, while 7g. makes the divine Memra (“it”) responsible. For this aspect of the Memra in Tg. Isaiah see Chilton, The Glory of Israel 58-60. 1QpHab V:4 also diverts the text away from the idea of Chaldeans being the instruments of God's wrath: “but God will give the judgement of all the nations into the hand of his elect.” For MT “Rock”, as commonly (e.g. Isa 30:29; 44:8). 78. could also be translated “and you made it (sc. the Memra) strong” (cf. Aq, Symm).

;

148

Habakkuk

established it in order to take vengeance.” 13. Your Memra’® is too pure to look upon’ those who do evil or to behold those practising vain deceit.”’ Is it not revealed before you?** Why do I” look upon oppressors when you grant extension of time to the wicked” and they devour those who are better’' than themselves? 14. And you have made people like the fish of the sea, like the reptile over which there is no ruler. 15. They are all like a fisherman who catches a fish” with a fish-hook and! gathers it”

in his drag and throws it” into his net; therefore he rejoices and exults. 16. Therefore they sacrifice to their weapons’ and burn incense to their standards,’ for by them their

Apparatus, Chapter I (Cont.) ! Most Tg. Mss omit; but cf. 1QpHab.

Notes, Chapter 1 (Cont.) “Cf. note 42 above. Ms 6 has a slightly different reading: “and the strong One has established it to take vengeance”. **For the use of Memra where MT “eyes” refers to God see M. Ginsburger, “Die Anthropomorphismen in den Thargumim”, J/PT 17 (1891) 433. “’The addition of 2" implies more than mere “seeing” (contrast v. 3 in this respect). Whether 7g. reflects a substantive variant br‘as in 1|QpHab V:7, various mediaeval Hebrew Mss (cf. W.H. Brownlee, The Text of Habakkuk in the Ancient Commentary from Qumran (Philadelphia, 1959] 28) and Ibn Gabirol’s Js/ah Ahlagq Al-nafs (M.H. Goshen-Gottstein, VT 3 [1953] 187f.) is more difficult to judge.

a Chae 3. *“For MT “you are not able”, which was perhaps read as a question and then neutralized. The same Aramaic renders “and you do not hear” in v. 2. “Cf. on v. 3 (note 9). Mss “you” for “I” probably results from assimilation to MT. 950 MT “you are silent”; see on 3:1 (note 1). *'MT has “more righteous”, which could be taken to imply some degree of “righteousness” on the part of the wicked, and was therefore subjected to Targumic editing. For MT “he brings up ... with a hook”. The basic difference between MT and 79. is that the latter takes klh (“all of them”) as the subject of the verb. It is perhaps noteworthy that 7g. thus limits the apparently unlimited capacity of “the wicked” to terrorize humanity. “MT ygrhw comes from grr (“drag”); cf. LXX, Syr. Tg. knys renders as if from ‘gr (“collect”); cf. Rashi and Ibn Ezra, and note that Aramaic knS translates BH gr in Tg. Ong. Deut 28:39. “For MT “and gathers them”. *For MT “his net”. N. Wieder (J/S 4 [1953] 16f.) considers three possible explanations of this equation: metathesis of Armw to rmhw (“his spear”), or Arm taken in the sense of “killing” and concretized in “weapons”, or Arm identified with Arb (“sword”, perhaps cf. 7g.’s treatment of MT hrph at Zeph 3:18). Wieder favours a combination of the second and third explanations. *’For MT “his seine”. Zz. has what is in all probability a contemporizing reference to the Roman practice of signa-worship. Cf. 1QpHab VI:3-5: “The explanation of this is that they sacrifice to their standards, and their weapons of war are the object of their veneration.” For the importance of the signa and their place in the religious observances of the Roman legions we may note Tertullian’s claim that the religion of the Roman camp consisted of venerating the ensigns, swearing by the ensigns, and of setting the ensigns before all the gods (Apology 16). Josephus recounts a specific historical instance when, having captured the Jerusalem temple, the Romans “carried their standards into the temple court and, setting them opposite the eastern gate, there sacrificed to them” (War 6:316). The fact that 78.8 equation of “weapons” with MT “net” can be provided with some sort of midrashic basis (see previous note) has been used as an argument in favour of the dependence of 1QpHab, which equates “standards” with “net” (and “weapons” with “seine”),

Translation

149

7

food 5 good and thelr repast refreshing. 17. Because of these’® will they send their armies> * continually” in order to destroy nations without mercy?*!

Notes, Chapter I (Cont.) upon an early version of 7g. Habakkuk (cf. Wieder, JJS4 [1953] 14-18). W.H. Brownlee has highlighted certain weaknesses in Wieder’s argumentation (see JJS 7 [1956] 176-180). To his points we may add the observation that the theory of Targumic influence upon the Scroll at this point fails to take account of the prominence given to the signa in the devotion of the Roman legionaries, and ofthe fact that this prominence is reflected in the order “standards ... weapons”as presented by !QpHab. Ifa literary relationship between Tz. and |QpHab is to be assumed, the priority of the Scroll seems as likely a hypothesis as that favoured by Wieder. But the combination of the terms used in MT and the prevalence of the custom(s) mentioned by our two texts may mean that neither hypothesis is required to explain this agreement between 7g. and 1!QpHab.

‘’For MT “his portion”; with Barthélemy (Les Devanciers Kennicott

Tg. possibly compare 8HevXlIIgr artos (“bread”, “food”), though

187f.) suspects that the Greek may have suffered an inner-corruption.

Ms

182 has k/w (“his food”).

**Possibly referring to the weapons and standards of the previous verse. MT has h‘/ kn (“Therefore . . .?"( !QpHab, LXX, Syr and Ms de Rossi 226 (primo) omit the interrogative particle, but cf. e/ of 8HevXIgr (Barthélemy, Les Devanciers 175). For MT “empty his net”. Cf. the use of ryvg (“empty”) in the expression wyrq ‘t-hnykyw (“and he led out

his retainers”) in Gen 14:14. 10201186, 8HevXIIgr, Bohairic, and one LXX Ms” have hrbw (“his sword”) for MT Armw (“his net”): “and unsheath his sword” (cf. Exod 15:9; Lev 26:33). Tz. could be a paraphrase of ibis reading, but is not necessarily so. °° Tz. omits the conjunction of MT; cf. 121140, Syr. ‫ "דש‬I’ bhysas at Isa 10:7 (MT /’‘t). Some Tz. Mss have w/’(“and not”); so also 1|QpHab, Hebrew Mss,‫‏‬ Syr (cf. Brownlee, The Text of Habakkuk 37).

150

Habakkuk

CHAPTER 2 l. The prophet said,’ “1 am standing ready” uRon my watch-tower, serving at my post, and“ 1 am watching to | what will be said* with me and what I shall be answered> concerning my prayer.° 2. And I was answered from’ the Lord, and he said, ‘The prophecy is written and FETA) clearly’ in the book of ie law’ so that whoever reads in it may hasten 0 Be wise.'° 3. For the prophecy . ready |for atime and the end is fixed,'* nor shall it fail;'’ if there is delay in the matter’ wait for it, for it shall come in its time’? and" shall not be deferred.’”4. Behold, the wicked think that all these things

Apparatus, Chapter 2 a

Mss.

Notes, Chapter 2 'This kind of incipit is quite common in Tg. Prophets (e.g. Isa 5:1; 9:5; Amos 9:1) and may perhaps be traced to synagogal liturgy, being used to indicate that what followed was a prophetic utterance and not a first-person statement by the meturgeman rendering the prophet’s words into Aramaic. For further discussion see Gordon, “Targum as Midrash” 64-66. Ty. adds; perhaps cf. Isa 21:8 (MT and 70.(. Te. adds suffix (cf. 1QpHab). “post” (or “stronghold”) could be an ad sensum rendering of MT mswr (“rampart”). A non-Massoretic reading is possible, but is not necessary to explain 7g. “Te. Ithpaal could perhaps be active (as in Tz. Ong. Exod. 33:92). Smolar and Aberbach (Studies 134n.) translate, “what will be spoken to me”, because 72. is supposed not to envisage God speaking directly to humans. * Tg. is probably avoiding the idea, as in MT, that the prophet answered God back; Syr similarly. ° Tg. “prayer” is considered more appropriate in the context than MT “reproof”, “complaint”; cf. previous note. ’Cf. on v, 1 (note 5). 7g. characteristically prefers an oblique representation of divine-human relations; contrast 78. Zech 1:13 where God answers the angelus interpres. “Te. treats MT kth and b’r as passive participles rather than as imperatives. For the translation of MT “vision” by “prophecy” see on Nah 1:1 (note 4). Prophecy is here regarded not from the standpoint of the “writing prophet” involved in the recording of oracles, but of the later community which was heir to the written deposit of prophecy. °MT’s reference to tablets not unnaturally suggests an association with the tablets of the law (as Exod 24:12, etc.), and thence with the “book of the law”, perhaps with the assistance of Deut 27:2f., and even of Neh 8:8 where the verb “express clearly” is also used in connection with the “book of the law”. The close link between law and prophecy, with the former regarded as a source of the latter, is noteworthy. Tz. adds. MT is variously interpreted in modern translations and commentaries. "Ty. “ready” (‘tyd) for MT “yet” (‘wa) introduces a note of imminence. "Tz. continues the idea of certain fulfilment. MT yph may, on the analogy of Ugaritic, refer to the witnessing of the “document” (cf. Cathcart, “Legal Terminology in Habakkuk 2:1-4", PIBA 10 [1986] 106f., and references to Pardee and Tsumura).

"MT “prove false”; LXX has kai ouk eis kenon (“and not in vain”). "Ty. adds.

This phrase renders the infinitive absolute of MT. Cf. 1QpHab VII:13 on this verse: “all God’s times shall come according to their ordering (/tkwnm)”. °MT lacks the conjunction which is, however, present in many non-Massoretic Mss.

Translation

151

are not so,'’ but the righteous shall live by the truth of them.'* 5. And, moreover, the man who is proud in (his) wickedness” is like one led astray "‫עץ‬‎ wine, and he will not live’' because he enlarges his appetite like Sheol, and, like Death, he is not satisfied, but gathers to himself all the nations and brings all the kingdoms near’’ to himself. 6. Shall not all these take up a proverb against him and propound”’ derisive riddles about him, and say,” “Woe to him who increases possessions’ which are not his own; how long will you increase the strength of debts’ against yourself?’”° 7. Shall not your exactors rise up suddenly and those who make you tremble be revealed?’ Then you shall be booty for them. 8. Because you have plundered many nations, all the remnant of the tribes** shall plunder you, on account of men’s blood and the violation of the land of Israel,”

Apparatus, Chapter 2 (Cont.) . Tg. sing., as MT. «

Mss.

Notes, Chapter 2 (Cont.) "MT being obscure,

7g. introduces a general comment on the attitude of “the wicked” to the statements

in the preceding two verses—“the wicked” in contrast with “the righteous” explicitly mentioned in the second colon. It may also be relevant that BH ‘p/(cf. ‘p/h here) in Num 14:44 is translated by “act wickedly” in 78. Ong. Cf. Tg. Isa 28:16 for a similarly retrospective reference to “these things”: “and the righteous who believe these things (viz. those mentioned in the first part of the verse) shall not be disturbed when trouble

comes”. See also 78. Isa 29:24, and for a possible biblical parallel (Hos 14:10) see G.T. Sheppard, Wisdom as a Hermeneutical Construct (BZAW 151; Berlin, 1980) 129f. '“That is, by the truth ofthe things already stated (vv. 2f.); cf. the reference in the previous note to 7g. Isa 28:16. T.W. Manson (JTS 46 [1945] 133) translates 7g., “shall be established on their uprightness (truth)”. The Isaiah parallel seems to favour the interpretation given here, though the “toseftic” 7g. text of Zech 2:14-4:7 published by R. Kasher from Ms Parma 555 (Tarbiz 45 [1975-6] 27-45 [41, on 2:17]) includes the

statement that “the righteous and the meek shall live by their upright deeds”, and is in obvious debt to the present passage. For the interpretation adopted here see also Brownlee, The Midrash Pesher 129. Tg. appears to support the 3rd pers. suffix of MT ‫למת‬‎ against the Ist pers. variant of LXX.

"Te. adds. Instead of MT’s personification of wine as a traitor Ty. uses a stock comparison, “like one led astray by wine”. *!Since the same verb occurs in v. 4 in connection with the righteous, the contrast between the respective fates of the righteous and the wicked is brought out.

MT ynwh means “abide” (RSV) or “(be) at rest” (NIV).

For MT “gathers all the peoples to himself”. ‫ דש‬adds; in MT the words that follow are dependent on ys'w (“take up”).‫‏‬

“Te. adds. >For MT ‘btyt; with Tz. perhaps compare later Aramaic ‘byt’in the sense of “obligation” RQ 4 [1963-4] 370). According to Brownlee, 78. hwbyn, given its other meaning “sins”, may 1QpHab VIII:12: “so as to increase the guilt of transgression upon himself” (see JS 7 [1956] °°MT “himself”; Tz. probably adapts the MT-type reading to suit its own construction. *’Translating BH yqs (“wake up”); cf. Zz.’s treatment of the synonym ‘wr in Zech 2:17; 13:7, (note 42).

**MT “peoples”; cf. Tz. “tribes” for “nation” at Zeph 2:9. 55 Ty makes the charge more specific, and more grave, by these additions.

(cf. A. Finkel, be reflected in 174).

and see ‫סח‬‎ 9

152

Habakkuk

the city of Jerusalem” and all who dwell in it. 9. Woe to him who forcibly amasses evil gain’ for his house so as to set his dwelling’' on high, to be saved from the power of evil. 10. You have counselled shame to your own house, you have plundered” many nations and sinned against yourself.’ 11. For the stone cries out from the wall against him who takes it by force,” and the splinter from the midst of the beam answers it. 12. Woe to him who builds a town with shed“ 1000 and founds a city by acts of fraudulence.*® 13. Behold, great and virulent plagues are coming from the Lord’ of hosts, and fire shall consume

the labour On the nations, and the kingdoms’? shall

weary themselves in vain. 14. For the earth will be filled so as to know the fear’® of the Lord as the waters which cover the sea.*’ 15. Woe to him who gives his friend to drink and pours out ‘in anger’ so that he may drink’ and become intoxicated and his shame

Apparatus, Chapter 2 (Cont.)

Notes, Chapter 2 (Cont.) *°Cf. Jer 6:13 in MT and Te. “gain” is mamén, the word which occurs in transliteration in two New Testament passages (Matt 6:24; Lk 16:9, 11, 13). The expression “mammon of wickedness” (lit.) affords a rough parallel to “mammon of unrighteousness” in Lk 16:9; on the analogous “mammon of deceit” see B.D. Chilton,

A Galilean Rabbi and His Bible (London,

1984) 117-123.

‘For MT “nest”, cf. Obad 4. “For MT “cut off”; Syr also has “plundered”. 7g. often introduces the vocabulary of plunder where it is thought appropriate, but here the possible influence of the first clause of v. 8 must also be taken into account. The infinitive construct of MT has been pointed as a perfect Qa/ by Tz. (cf. Sperber IVb 347, 357). SMT refers to forfeiting one’s life (RSV, NIV). For a New Testament parallel to 7g.’s expression see Heb 12:3 (Mss); and perhaps cf. 4180 MT Num

16:38.

“Tz, adds. 1QpHab X:1 refers to pillage and robbery in its interpretation of v. 118 and, in the view of O.H. Lehmann (PEQ [1951] 36f.), presupposes the Targumic form of the verse. “For MT bdmym; BH dmym (pl.) has the sense of “bloodshed”. Cf. also Mic 3:10. For MT b‘wlh (“by [or “on”] iniquity”). Brownlee (J/JS 7 [1956] 174) compares the (reconstructed) reading of 1QpHab X:12: “through works of falsehood”. "In Te. Isa 28:2 the same Aramaic represents MT “Behold, the Lord has one who is strong and mighty”. Te adds actual plagues to the judgement of futility which MT pronounces on the nations. .‫ דע‬gives a more active role to the fire than does MT. As in Nah 2:13, MT bdy is not represented.‫‏‬ For MT “peoples”; cf. Jer 51:58. 40 “ " : : . MT “glory”; cf. 7g.’s insertion of “fear” in Isa 11:9. Smolar and Aberbach (Studies 137) attribute Tz. to the conviction that it is impossible for humans to “know” the glory of God. wt is noteworthy that in this clause 78. follows the word-order of MT Isa 11:9. Tg. links MT msphwith BH sph 11 (“pour out”), as do several of the ancient versions. For the translation of Am’by “anger” cf. Dan 3:13, 19. Levy (Worterbuch 1 332) explains yhm’ (as in some texts) by “Gift” (“poison”) and Jastrow (Dictionary 575) the same form by “heating, exciting ingredient of drinks”. Tz. does not represent the suffix in MT Amtk; cf. LXX, Syr, and 1QpHab Amtw. For an interpretation of MT msph hmtk which is partly based on Tg., taking Am’to mean “wine”, see C.F. Whitley, JQR 65 (1974-5) 143-147 Sperber’s Ms f(mg.) has bhmr (“with wine”). ‫ לד‬adds.‫‏‬

Translation

153

be revealed.” 16. You are sated with shame rather than honour. Drink you 100" and uncover yourself: thesup of malediction” from the Lord will turn back upon 0 and shame shall come*' upon your glory. 7. For the violence done to the Sanctuary” will cover you and the spoiling of its people” will destroy you,’ on account of men’s blood and the violation of the land of Jsrael/,”' the city of Jerusalem” and all who dwell

in it. 18. What does an una ES profit that its maker moulds” it, a molten iimage and an idol’ ofdeceit that the heart” of its maker trusts in it so as to make idols in which there

Apparatus, Chapter 2 (Cont.) * Mss.

Notes, Chapter 2 (Cont.) “Tg. attenuates MT by its use of the passive/reflexive of the stock Targumic verb “reveal”. *For MT “be uncircumcised” (h‘r/); Tz. probably reflects MT while seeking to render it more delicately. LXX, Syr support the variant /r‘/ (“stagger”); as is well-known, |1QpHab displays this variant in its lemma but betrays knowledge of the MT reading in its pesher (“foreskin of his heart”). See C. Rabin, VT 5 (1955) |581.: Brownlee, The Midrash Pesher 1911. Finkel’s claim that 7g. “implies the added reading wehe‘arer, ‘and be childless’, instead of wehe‘arel” (RQ 4 ]1963-4( 367n.] has little in its favour. **For this expression see on Nah

1:1 (note 1).

‫ "דש‬adds. LXX also supplies a verb.‫‏‬ *“For MT “Lebanon”; Jerome (Commentary, ad loc.) interprets in the same way: “superbia, inquit, tua et

euersio templi, et rapina sanctuarii”. The equation “Lebanon” = “Sanctuary” occurs also at Jer 22:20 and Zech 10:10 and possibly stems from the fact that cedar-wood from Lebanon was used in the construction of Solomon’s temple (cf. | Kgs 5:5f.). From the fact that “Lebanon” is interpreted in 1QpHab XII:3f. as “the council of the community” it has been argued that the Scroll has built upon a prior association between “Lebanon” and “Sanctuary”—albeit interpreting the latter in the sense of a spiritual community—such as Tz. exhibits. See Brownlee, J/S 7 (1956) 174f.; B. Gartner, The Temple and the Community in Qumran and the New

Testament (Cambridge, 1965) 42-44; G. Vermes, JTS NS 9 (1958) 1-12; idem, Scripture and Tradition in Judaism (2nd ed.; Leiden, 1973) 26-39. For “Lebanon” as interpreted in early Christian writings see H.F.D. Sparks, JTS NS 10 (1959) 264-279. For MT “animals”; the people are to the Sanctuary what the animals are to Lebanon. Cf. 1QpHab X11I:4: “and ‘the beasts’ are the simple ones of Judah” (cf. also Kimchi). °° Tz. uses one of its favourite verbs (thr) to translate MT “terrify”; cf. MT and 7g. Isa 8:9. LXX, Syr also translate MT yhytn with a 2nd pers. sing. suffix. 1QpHab has yhth, which may be a corruption of an original yAtkh (i.e. with 2nd sing. suffix,) according to K. Elliger (Studien zum Habakuk- Kommentar vom Toten Meer [Tiibingen, 1953] 220). Brownlee (The Midrash Pesher 197) attempts an explanation of the

unamended yhth. *'As in v. 8, Tg. supplies the proper names, thus particularizing the prophetic accusation; cf. 1QpHab

7% For MT “carved”. The distinction between “carved image” and “molten image” in this verse (cf. AV, RV) is removed in 7g. >For MT mwrh (“teacher”); Tz. “idol” (lit. “fear”) may be based on a midrashic reading of mwrh as mwr’ (Sperber IVb 347; cf. MT and 78. Isa 8:12). LXX, Vg derive MT from BH rh (“see”), Syr from BH yrh 4 ( “MT yosér pointed as yeser (so also Syr); cf. MT and Te. Isa 26:3.

154

Habakkuk

and to an idol is no profit?” 19. Woe" to him who says to an image of’ wood, “Arise!” behold, he out;* calls He dumb!’ and silent is it —but yourself!” 07% stone, “Rouse the Lord But 20. it! within all at covers it? with gold and silver and there is no breath

has chosen to make his Shekinah dwell” in his holy temple; all the idols of°'the earth shall perish before him.

Apparatus, Chapter 2 (Cont.) , Mss; Sperber fails to note omission by Ms v. i

Mss.

Notes, Chapter 2 (Cont.) For MT “dumb”. Cf. the similar Aramaic for MT “it is not a god” in Tz. Hos 8:6; similarly Tz. Ong. Deut 32:17. ; © Ty. adds. *’This clause corresponds to MT dwmm; cf. Isa 47:5 where MT dwmm (1QIs* dmmh) is represented by

§tq’ (“is silent”). “MT hw’ ywrh probably refers to the idol (“Can this teach?”), whereas 7g. refers to the idol-worshipper. *’Since most Tz. Mss omit “it”, mhpy could be a passive participle (“covered”) corresponding more closely to MT tpws. Standard Targumic expression; cf. Joel 2:27; 4:17, etc. Tg. thus avoids the suggestion that God is restricted to the confines of the temple. For a discussion of the concept of Shekinah with special reference to Tg. Isaiah see Chilton, The Glory of Israel 69-75. °' Tz. adds in keeping with the general context, but perhaps also to avoid the suggestion of universal destruction that the change of verb observed in note 62 might otherwise be thought to introduce. **For the translation of BH hs (“be silent”) by “perish” (swp) see also 78. Zeph 1:7; Zech 2:17. Cf. 1QpHab ‎‫א‬112:111.: “and in the day of judgement God shall destroy all those who worship idols and the wicked from the earth”.

Translation

CHAPTER

155

3

1. The prayer which Habakkuk the prophet prayed when it was revealed to him concerning the extension of time which he gives to the wicked," that ifthey return to the law with a perfect heart’ they shall be forgiven’ and all their sins which they have

Notes, Chapter 3 'For similar references to “the extension of time which he (God) gives to the wicked” see 784. Gen 6:3; Te. Isa 26:10; 42:14; Hab 1:13; Qoh 8:12, etc.; cf. also Mekilta, Shirata 5, commenting on the generation of the flood, the people of Babel, and the men of Sodom, and 2 Pet 3:9; Rev 2:21. The absence of an antecedent to “he (gives)” is a little surprising, unless we are dealing with an indefinite 3rd pers. sing. equivalent to a passive (“[which] is given”). There still remains, however, the problem of “before him” later in the verse. The version of 78. Hab 3 preserved in Mahzor Vitry (ed. 5. Hurwitz [Berlin, 1893] 170f.) does not present the same problem: “when the Lord revealed himself to him concerning the extension of time which is given... .” Churgin (7argum Jonathan 24), comparing this reference with 78. Isa 64:11, argues that “the wicked” denote not an external foe but a group within Israel, viz. “the Herodian rulers”. This is interesting as speculation, but it is no more than that. At this point Codex Reuchlinianus has a long addition beginning, “He is Habakkuk the prophet who drew a circle and stood in the middle of it. ..” The same addition is in the “Additional Targum” (AT) extracted by Sperber from Ms Add. 26879 ofthe British Library and published in a separate apparatus 10 Hab 3, and it is also found in at least two other 7g. Mss of this chapter, as well as in the version given in Mahzor Vitry. The tradition is apparently based on the occurrence of the word masér in Hab 2:1 (cf. 6. Ta‘an. 23a), where, for the purposes of the tradition, it means “circle” (cf. 78. sr swrt’ [“draw a circle”]). See also Mid. Psalms 7:17; 77:1 (W.G. Braude, The Midrash on Psalms [New Haven, 1959] 1 115; 11 18). This tradition about Habakkuk invites comparison with the story of the Roman legate Popillius Laenas’ confrontation with Antiochus Epiphanes in Egypt c. 170 B.C. This king was advised to make his decision to quit Egypt before he stepped out of a circle which Popillius had drawn in the sand. The addition has the appearance of being an insertion in the 7g. text, though the fact that it comes between two occurrences of /rSy‘y’ (“to the wicked”) also suggests the possibility of omission from some 7g. Mss by homoioteleuton. Or is it possible that 7z. exhibits the “haplogenic” phenomenon which S. Pisano adduces for the Septuagint text of the books of Samuel (Additions or Omissions in the Books of Samuel [OBO 57; G6ttingen, 1984] 11-13, 157-242)? | °Cf. Tz. Isa 26:10; 42:14, etc. At a relatively early stage the “Psalm of Habakkuk” became a haftarah for the festival of Pentecost (cf. b. Meg. 3la and see H.St.J. Thackeray, The Septuagint and Jewish Worship [London, 1921] 47-55). The further association of Pentecost with the occasion of the giving of the law (cf. b. Pes. 68b and see A. Guilding, The Fourth Gospel and Jewish Worship (Oxford, 1960] 19) is certainly reflected in 78. Hab 3, with its several references to “the law” (vv. 1, 2, 3, 7, 10). The expression “perfect heart” occurs in several Old Testament references (e.g. Isa 38:3); cf. also Pal. 78%. Gen 22:8.

‘Lit. “it shall be forgiven them”; cf. MT and Tz. Ong. Num 15:25, and Tg., Syr Isa 6:10 (quoted in Mark 4:12, which in turn has probably influenced the reading of Syr Isa 6:10 since elsewhere in Isaiah Syr renders BH rp’[*heal”] literally; cf. E.R. Rowlands, V79 [1959] 185n.).

156

Habakkuk

committed before him shall be as sins of ignorance.“ 2 Words | have heard the report of your strength’ and“ \ was afraid! O Lord, your works are great, ales you grant an extension of time to the wicked to see if they will return to your law; but they have not

returned’ and rey provoke before you in the midst of the years in which you have your might’ in the midst of the years, for given them life.” Therefore you will 0 take vengeance on the wicked who have to you have promised to renew the world,'° in’ mercy - the midst of your anger you will ‫ב‬‎ disregarded your Memra'',; but i the righteous who do your w ill.'? 3. When he gave the law to his people’’ God revealed

Apparatus, Chapter 3 a

b

Ms. Mss.

Notes, Chapter 3 (Cont.) “MT Sgynwt, a term of unknown meaning, is associated in 7g. with BH Sgh (“err”) and 5887 (“sin of ignorance”); cf. Vg pro ignorationibus and the similar interpretations of the Greek minor versions. In Num 15 sins are divided into two classes, unintentional and high-handed (vv. 25f., 30f.); for the latter there was no

forgiveness. The present text therefore envisages the extension of forgiveness even to the high-handed offender. Smolar and Aberbach (Studies 212n. 530) compare 6. Yoma 86b: “Great is repentance, for deliberate sins are accounted to the [repentant sinner] as errors.” For the reckoning of deliberate sins as similarly forgivable, ina New Testament context, see Heb 9:7, 13f. (though see also 10:26f. for the partial reemergence of the distinction between unintentional and high-handed). Finally, we should note that this commutation envisaged in Tg. is specifically linked with “the house of Israel” in the versions given in Codex Reuchlinianus, AT and Mahzor Vitry. .‫ דק‬adds; cf. MT and Tes. Num 14:15. AT and two other Tg. Mss (E, K) add here a reference to what‫‏‬ God did to the generation of the flood, and also, in the case of AT, a reference to the judgement of Sodom.‫‏‬ ° Tx. adds; various texts have “how great are your works”. Two Hebrew Mss (Kennicott 148, de Rossi 305 [primo]) have the plural (“works”) for MT singular. ’For this clause cf. Tg. Isa 26:10; 42:14.

“An expansion based on MT hAyyhw (“renew it”), which form is connected with the Hebrew hyym (“life”). MT is related to Torah-study in b. Sof. 49a. ’This clause for MT “make known”. Tz. ‘tyd (/) has been translated by the ordinary future; see on Nah 1:2 (note 8). ₪ Tg. adds. For the idea of the renewal of the earth in the Old Testament see Isa 65:17: 66:22, and cf. also

Tg. Ong. Deut 32:12; Tg. Jer 23:23; Mic 7:14; 2 Pet 3:13; Rev 21:1; 1 Enoch 45:4f.; 72:1; 91:16; 2 Bar 32:1-5; 44:12; 57:3, 4 Ezra 7:75. For discussion see Strack-Billerbeck, Kommentar 111 843f.; 16 Déaut, La Nuit

248-251. ‫ לד‬adds.‫‏‬

"Cf, Tz. 1 Sam 2:8. Elsewhere (e.g. 78. 2 Sam 22:29; Jer 23:23) it is stated that the new earth will be created for the righteous; cf. 2 Pet 3:13 (“new heavens and a new earth in which righteousness dwells”). And,

in point of fact, AT makes just this assertion. "The first of a series of such clauses relating elements in the chapter to experiences in Israel’s history (vv. 7, 10, 11, 12; cf. also Tg. Nah 1:6). There is, then, no need to explain bmytn (“When he gave”) as a metathesis

of MT mtymn (“from Teman”), even if it were a proper instance of metathesis (cf. Le Déaut, La Nuit 231). MT mtymn is rendered by “from the south” (see next note).

Translation

157

himself from the south,'* even the holy One from Mount Paran with everlasting strength;’* the heavens were covered with the brightness of '* his glory, and the earth was full of those speaking’ “his‫ו‬‎ 4. .- the splendour of his glory was revealed like the splendour of Creation,'* and” sparks’? issued from his glorious ¢chariot,” there he revented his Shekinah which was hidden from the sons of men’ in the high fastness.” 5. The angel ofdeath” vwas sent” > from before him and went forth in a flame

of "‫של‬‎ from his Memra.”’ 6. He revealed himself* and shook”? the earth and brought

Notes, Chapter 3 (Cont.) ‘Te. prefers its commonplace “revealed himself” in translation of MT “came”; cf. Zech 14: 5, etc. Teman was in Edom and therefore could be said to be in the south, as in 78. (cf. Tz. Obad 9, etc.); but a connection with BH ymiyn (“right hand, south”) must also be considered a factor. Theod has notiou (“south”). On the

strength of certain parallels between 7g. Hab 3 and the poem “The Four Nights” Le Déaut (La Nuit 362f. [n. 82]) suggests that the idea of the messiah’s coming “from Rome” in some versions of Tg. Exod 12:42 may have originated in a misreading of mdrwm’(“from the south”) as mrwm’. The use of “Edom” as a cipher for “Rome” could be cited as an enabling factor, or possibly even as an alternative explanation (if, for example, Isa 63:1-6 was at one time interpreted messianically, as was argued by P. Grelot in RB 70 [1963] 371-380). '*For MT selah; cf. vv. 9, 13. Aq, Symm have aei (“always”). Tz. Ong. Deut 33:2 adds “in his strength” in its translation of MT “he shone forth from Mount Paran”. In 7g. Pss selah is usually rendered by “for ever”,

as occasionally in Syr. See also 6. Erub. 48. 57 adds; cf. the translation Awd (“glory”) in Tg. Ps.-J. Num 27:20 and see also 72. Isa 6:1, 3; Heb 1:3.

Aq, Theod and some LXX Mss (cf. E.M. Good, VT 9 [1959] 13) have tén euprepeian 165 doxés autou (“the splendour of his glory”; cf. also A. Baumstark (OC [3rd ser.] 6 [1931] 174f.) and, in general, J. Cantera (Sefarad 25 [1965] 223-240) on the possible connection between 7g. and the Old Latin tradition. ‫ דד‬adds; cf. Tg. Isa 42:10.‫‏‬

'“MT “light” is associated in 7g. with the primordial light of creation (similarly Rashi). Codex Reuchlinianus, AT and Mahzor Vitry have “like the splendour of the days of Creation”. See b. Hag. 12a and Gen. Rab. 3:6 for references to the light of the Creation week (Smolar and Aberbach, Studies 223). '’Many Hebrew Mss have the conjunction.

Cf. Te. Ps.-J. Exod 24:17. *'Cf., for the expression “glorious chariot”, Tz. 1 Kgs 7:33; MT and 7g. Isa 22:18, and, for the description of the divine chariot, Ezek 1:15-21. For MT “there was the hiding of his strength”; for 78. Sinai was a place of revelation rather than of concealment (cf. Rashi). See 78. Isa 45:15 for a statement on the “hiddenness” of God.

>A term for the divine abode; cf. Tz. 2 Sam 22:17; Isa 45:15; Ezek 1:14. “For MT dbr (“plague”); cf. MT and 7g. 2 Chr 7:13. BH dbr (“pestilence”) is often translated by “death” in 78. (e.g. Jer 14:12; 21:6; Amos 4:10); cf. Syr, Symm, Quinta. In 7g. 1 Chr 21:15 the expression “angel of death” occurs as the translation of MT “angel”. J. Potin (La féte juive de la pentecéte [Paris, 1971] 174) sees the influence of 7g. Ezek 1:8 in Tz. Habakkuk’s reference to the “angel of death”. **For MT “went”, and in keeping with the subject of the verb (cf. MT and 7g. | Chr 21:15). °°BH rsp in this context denotes “pestilence”, but 7g. opts for its other possible meaning, “fire” (cf. MT and 78. Ps 74:48; Cant 8:6).

‫ אודי‬anthropomorphism (“his feet”) is eliminated. 7g. “from his Memra” parallels “from before him”‫‏‬ earlier in the verse. AT, Mahzor Vitry and Mss have “his (AT “the”) Memra” and would require a‫‏‬ translation such as “and his (the) Memra went forth in (like) a flame of fire”.‫‏‬

**For MT “stood”; cf. Isa 3:13; Zech 14:4. For MT wymdd; cf. LXX esaleuthé (“was shaken”). Sperber (IVb 347) suggests that 7g. represents a form from BH nwa (“shake”); G.R. Driver (ZA W 52 [1934] 54f.) has attempted to explain MT from a root myd meaning “be agitated”. See, however, J. Barr, Comparative Philology and the Text of the Old Testament (Oxford, 1968) 252.

158

Habakkuk

the flood upon the people of the generation which disregarded his Memra,” and again, when they sinned before him with their sins he then confounded the 8 nations, | and the mountains which were from of old were torn apart, the ancient hills sank low. Everlasting strength’ belongs to him! 7. ven the house of Israel served idols’ I gave whem into the hand of Cushan the Wicked,** and when they returned to keep the law’ I performed signs and mighty acts for them, idelivered them from the power of the Midianites by the hand of Gideon son of Joash.*° 8. Was there anger from before - yous O Lord, against kings and their hosts eee were numerous as the waters of ariver?*’ Indeed your re was against the kings,” and in the sea you showed 7 your glorious chariot.” your mighty retribution” when you revealed yourself . Your Shek inah was strength and salvation to your people.*' 9, You did indeed reveal yourself** in your strength on account of your covenant which was with the tribes.”

Notes, Chapter 3 (Cont.) Ty. adds.

*'For MT “and he made the nations start”. For the grammatical construction of “confounded the nations”, viz. anticipatory suffix followed by lamadh, see Tg. Ong. Gen 39:15; Tg. Isa 5:1 (pace Stenning, The Targum of Isaiah 16). The construction is more common in Syriac. One 7g. Ms and Mahzor Vitry have b‘mmy’: “(scattered them) among the nations”. For b/b/ (“confound”) in the Babel story see 7g. Ong. Gen 11:9. An allusion to Babel (Gen 11) provides a natural follow-on to the reference to the flood (Gen 6-8).

Other explanations of MT are given in Mekilta, Bahodesh 5; b. AZ 2b; b. BQ 38a. Ror MT Alykwt (“ways”). For MT tht ‘wn, possibly understood to mean “in return for idolatry”, since BH ‘wn sometimes has idolatrous associations (e.g. | Sam 15:23; Zech 10:2). “MT “I saw the tents of Cushan.” The story of Israel’s idolatry and subsequent oppression by Cushanrishathaim is told in Judg 3:7-11 where “rishathaim”, probably vocalized to mean “of double wickedness”, is translated

“the Wicked” (Ayy]b’) in 78. (similarly Syr). “Cushan” in MT is probably a place-name unconnected with the Judges tradition. For the efficacy of returning to observance of the law see also Tz. Nah 1:3. *The trembling of the curtains of Midian, as in MT, is seen as an allusion to Gideon’s victory over the Midianites (cf. Judg 7); cf. Rashi, Ibn Ezra and Kimchi. *’For water interpreted as a figure for a great number of people see Tz. 2 Sam 22:17: Rev 17:15. The Qumran Nahum pesher (4QpNah III:8f.) associates rivers with princes (“‘Amon’ is Manasseh and ‘the rivers’ are the princes of Manasseh”), which equation is also represented in 7%. here.

*“For MT “rivers”; see preceding note. Whereas in MT the sea is the object of God’s wrath, in Tg. it is the stage on which his wrath is displayed against his enemies. “Ty. freely, as in v. 15 where MT reads “You trampled the sea with your horses”. See on v. 4 (note 21) for the divine chariot. “This sentence for MT “salvation”. °MT ‘ryh wr, perhaps associated by 7g. with BH ‘wr (“awake”), which is occasionally represented by “reveal oneself” (e.g. Zech 2:17; 13:7). Cf. on 2:7 (note 27). For the translation of “bow” by “strength” see

Hos 1:5; Zech 9:10; 10:4, where 78. renders by tqwp. In these instances does Tg. connect 057 with BH qh (“be hard, severe”)? See also b. San. 92a. “MT Sb‘wt mrwtis of uncertain meaning. With 7g. compare the interpretation in Exod. Rab. 44:9; Num. Rab. 13:20; Rashi; AV; RV.

Translation

Your Memra ‫ו‬‎

for ever." For them you cleft strong rocks,”

159

rivers flooding the

ground ae forth.*® 10. When you revealed yourself upon Mount Sinai*’ they beheld your glory,** the mountains quaked, the rain-clouds passed on, the deep lifted up its voice,” the hosts on high were amazed and atone still’ 11. Moreover, when you performed signs for Joshua in the plain of Gibeon,*' the sun and ,moon stood still in their spheres; your peaple were strengthened by your Memra,” by the strength of your victorious might.’ 12. When you brought a curse upon the 7 of Ugh: people, when you revealed yourself to destroy the wicked of the earth,° you slew” nations in your anger. 13. You revealed yourself to deliver’* your people, to deliver your anointed;” you destroyed kings from before them and princes from their

Notes, Chapter 3 (Cont.) “For MT ‘mr s/h; cf. vv. 3, 13, and see on 1:12 (note-41). “Cf. MT and 78. Ong. Deut 8:15. There is more than one tradition that the Targumist could have had in mind; see Exod 17:1-7; Num 20:1-13. G. Bienaime (Moise et le don de l'eau dans la tradition juive ancienne: targum et midrash[AB 98; Rome, 1984] 84f.) suggests that 78. Hab 3:9 has been influenced by Ps 78:15-20.

“Cf. Tg. Isa 33:21. *’ Te. adds; cf. on v. 3 (note 13). **For MT “(the mountains) saw you”. 7g. inserts “glory” for reverential reasons as in Exod 24:10 (cf. ₪.

Qidd. 40a); Isa 6:1, etc. Although “saw his glory” in John 12:41 is sometimes explained as a “Targumism” deriving from 7g. Isa 6:1, the fact that Isa 6:1-4 is a description of the glory of God (cf. v. 3) is sufficient to account for the form of words used by the evangelist. *’Sperber records a different reading for this clause in his Ms 6: “the depths congealed in the heart of the sea” (cf. MT and 78. Ong. Exod 15:8). Tz. replaces MT’s imaginative reference to the deep lifting up its hands with a statement about angelic

spectatorship on the occasion described (cf. LXX Deut 33:2). We might also compare the role ofthe angels in later versions of the story of Abraham and Isaac at Moriah (e.g. Frg.-7g. Gen 22:10). In later literature

the idea of angelic mediation in the giving of the law at Sinai also becomes quite prominent; see Jub 1:29; Acts 7:53; Gal 3:19; Heb 2:2, etc. Potin (La féte 177) links the heavenly hosts with the creatures of Ezekiel’s vision ) 78. Ezek 1:24).

‫ דש‬adds; cf. on v. 3 (note 13). The mention of the plain of Gibeon is apparently based on Isa 28:21.‫‏‬ Cf. Josh 10:12f. Codex Reuchlinianus and AT include further information from Josh 10:5 and cite the figure of thirty-six hours for Joshua’s “long day” (cf. 7g. Cant 1:1; 6. AZ 25a, and a Geniza 72. fragment of Josh 5:2-6:1 [Cambridge Univ. Library, 1-5 B 13.12]). ‫ דל‬avoids mention of God’s “arrows”; cf. Tz. Ong. Deut 32:23 in this respect, and see also on Zech 9:14‫‏‬ (note 45).‫‏‬

“Again Tg. dispenses with the imagery of MT. All this for MT “in wrath (hz‘17)”. Cf. the renderings of BH z‘77 in 78. Isa 66:14; Zech 1:12; Mal 1:4. BH z‘m parallels 020 (“curse”) in Prov 24:24, and gbh and rr in Num 23:7f. **For MT “you strode (through) the earth”. ‘’For MT “you threshed”; cf. Isa 41:15 where MT “you will thresh the mountains” is translated “you will slay nations”. “For MT “you went out for the deliverance”. 7g. “revealed yourself” for MT “went out” as in Mic 1:3. Some LXX Mss (ed. Ziegler 274) have anephanés (“you appeared”); cf. E.M. Good, 77779 (1959) 16f. Syr also translates MT /y5‘ (twice) by an infinitive. M. Dahood (Orientalia 48) [1979] 258f.) proposed that "‫עא‬‎ was a verb-form from the (in Hebrew) hypothetical Yiphil causative conjugation. Levey (The Messiah 94) observes that 7g. does not give MT “anointed” a messianic sense. He thinks it

possible that 7g. has David in mind.

\

160

Habakkuk

palaces,” you drove out the wicked, you destroyed their hosts,°' the feet of your people were upon the necks of their enemies; your Memra endures for ever.°'14. You cleft the sea by Moses’ rod,”' and the mighty men, the captains of Pharaoh's armies® who fabricated plots against your people,”° you pursued with whirlwinds,;’ you drowned ‘them in the Red Sea because they oppressed’’ and enslaved your people and gave counsel in secret to destroy them.” 15. You revealed yourself upon the sea in your glorious chariot," in the heap of great waters. 16. Babylon said,” “I heard and my kings trembled at the judgement with which the Egyptians were judged;’° at the sound of these words” my lips trembled, fear took hold ofmy wise men’ and I trembled in the place where I dwell’ because he abandoned me’ to the day of trouble; at the time of

Apparatus, Chapter 3 (Cont.) 6

Ms.

Notes, Chapter 3 (Cont.) °°MT mhst ‫ז‬‎ 3 mbyt taken to mean “you smote the head (or “chief”) from the house”. *'For MT rs‘ ‫שמ‬‎ LXX, Syr also translate ‘rwr by a verb in the 2nd pers. sing. perfect. For MT yswd ‘d sw’. Cf. Pal. Tgs. Deut 33:29, “you shall tread upon the joints of the necks of their kings” (where BH bm/ is correctly linked not with “high place” but with “back”, “neck”; cf. Ugaritic bmt and the translation “necks” for MT bmwty in some LXX Mss at v. 19 of this chapter [ed. Ziegler 275]). See also MT and 78. Josh 10:24. For MT selah; cf. LXX(Mss). 79. as in v. 9 and 1:12. “MT “with his rod(s)” is taken to refer to Moses’ rod; cf. 78.8 inserted reference to Moses’ rod at Ps SBI For MT 3 przw (“the head of his warriors”?); LXX, Syr have “rulers” for przw (cf. LXX for MT przwn at Judg 5:7). °° Ty. adds. *’For MT ys‘rw (“they came as a whirlwind”). 78. sees another statement about God’s activity; cf. Tz. Zech 9:14. Baumstark (OC [3rd ser.] 6 [1931] 169f.) thinks that gentes (“nations”) in the Old Latin tradition reflects knowledge of the Targumic interpretation with reference to the destruction of the Egyptians. **Perhaps this represents MT /hpysny, derived from BH pws II (“overflow”). tb‘ is the verb used in MT Exod 15:4. :

Apparently MT ‘/ystm is treated as an infinitive construct with suffix, preceded by the preposition ‘/ (“because”). 7g. dhqw (“oppressed”) seems to reflect BH ‘ws; cf. MT and 78. Josh 10:13. (BH ‘ws may also underlie the reading epi téi authadeiai auton [“in their self-will”] of the Barberini Greek tradition [pace Good, VT 9 (1959) 17f.].) Alternatively, 7. may be explained from BH 7s (“oppress”). This last clause for MT “as if to devour the poor in secret”; perhaps Tx. alludes to Exod 1:8-21. "Cf. on v. 8 (note 40). ” Te. adds; see on 2:1 (note 1). ”For MT “and my inwards trembled”; cf. MT Exod 15:14f. MT describes the prophet’s reaction to the account of God’s awesome acts in history.

“Te. adds. For MT “rottenness came into my bones”, LXX, Syr also translate rgb (“rottenness”) by “trembling”. Tg.’s wise men balance its reference to kings earlier in the verse (cf. Dan 2:48, “all the wise men of Babylon”). 76 : : MT “ “I shall rest”,” again: with the prophet as subject. 7g.’s changes are necessitated by its reattribution of the verse as in the incipit (cf. note 72).

Translation

161

bringing up the exiles of his people from me he shall destroy me.”" 17." For the kingdom of Babylon shall not endure nor exercise suzerainty over Israel,”? the kings of Media shall be killed, and the warriors from Greece shall not prosper; the Romans shall be destroyed and shall not collect tribute’ from Jerusalem. 18. Therefore they shall give praise for the sign and deliverance which you will perform for your anointed One and for the remnant of your people who are 16/1," saying, “The prophet said,” ‘And 1 will rejoice in the Memra of the Lord, 1 will exult in God who brings about*’ my deliverance.’”™* 19. God the Lord who supports me with strength and makes my feet swift’? as hinds and makes me stand*’ upon my stronghold,” to whom belong victories and mighty deeds*—before him Iam playing in my songs ofpraise.”°

Notes, Chapter 3 (Cont.) "Te. takes I‘lwt as a causative (cf. Qimron, The Hebrew of the Dead Sea Scrolls 48), hence the idea of bringing up the people (i.e. Israel) from exile. MT ygwdnw, represented by 7g. “shall destroy me”, has possibly been connected with gdd (“penetrate”, “cut”). In Dan 4:11(14), 20(23) Biblical Aramaic gdd is used

of the cutting down of the tree which represented Nebuchadnezzar king of Babylon. At the same time, the fact that rbr (“destroy”) is a stock lexical item in the 783. should not be overlooked. “Tz. passes in review, and with minimal assistance from MT, the four world empires thought to correspond to the four kingdoms of Dan 2 and 7. Cf. also Pal. Tgs. Gen 15:12; Lev 26:44; Deut 32:23f.; Josephus, Ant. 10:269-281; Gen. Rab. 44:15, 17, 19; 56:9; Jerome, Commentary on Joel 1:4 and Zech 1:8,

and see Le Deéaut, La Nuit 360. “nor exercise suzerainty...”: MT’s mention of vines probably inspired this reference to Israel (cf. Isa 3:70.

“°Tz. qyswm’ has been variously explained as meaning “chip” or “fragment” (Jastrow, Dictionary 4, comparing qys7), as a transliteration of a putative Greek kensoma, meaning “tribute” (S. Krauss, Griechische und Lateinische Lehnworter [Berlin, 1898-9] 1 204; 11 534f.), and as a cognate of an Arabic word

(qsm) meaning “gift” (A. Kohut [ed.], Aruch Completum VII 147). The accompanying verb (gby) is regularly used in connection with the collection of taxes or similar (e.g. 78. Ong. Deut 22:19). Whichever (if any) of these explanations is accepted, it is possible to see here a condemnation of the Roman policy of taxation in Palestine. Churgin ( Targum Jonathan 221.( specifically nominates “the census instituted by the second Procurator Quirinius (6-7 C.E.), which aroused rebellion, being regarded by the people as bondage” (23). He makes the further claim that this particular snatch of 7g. must have originated before the

destruction of the temple by the Romans, otherwise the more serious crime would have come in for mention. *' 4 Targumic addition that is paralleled elsewhere; cf. | Sam 2:2; 2 Sam 22:32, 47 (esp. Fr); Ps 18:32. 7g. ywdwn (“give praise”) in the present passage appears not to bear any of the credal significance with which S.H. Levey wishes to invest its occurrence in 2 Sam 22:32 en route to his conclusion about the final redaction of 7g. Prophets in the Islamic period (“The Date of Targum Jonathan to the Prophets”, VT 21 [1971] 192n.). The probability is that 7g. envisages the defeat of Rome (cf. v. 17) by the King Messiah (cf. Levey, The Messiah 95f.). Le Déaut (La Nuit 278f.) comments ‫סח‬‎ the historical exodus (“sign and deliverance”, cf. Exod 7:3).

% relating the messianic deliverance to

“Cf. on Hab 2:1 (note 1), and the comment of Ibn Ezra (“the prophet said in his prophecy”). ‫ ד‬avoids the direct statement that God is the psalmist’s salvation.‫‏‬ “Although the Hebrew of Mic 7:7 is substantially different, 7z. renders exactly as here. For MT “the Lord is my strength”; cf. note 83 above. ** Ty. adds; cf. Tg. 2 Sam 22:34.

*’Some Hebrew Mss have “and makes me stand” for MT “and makes me tread”. “For MT “heights”; cf. MT and 7g. 2 Sam 22:34. “For MT Imngh. The root nsh carries the sense of “victory” in Aramaic and later Hebrew, cf. LXX tou nikesai, Vg victor. For MT “on my stringed instruments”; cf. MT and 7g. Ps 76:1. Targumic influence accounts for “claritate” and “gloria” of some Old Latin texts, according to Baumstark (OC (3rd ser.] 6 [1931] 171).

Zephaniah

/

CHAPTER

1

1. The word of prophecy from' the Lord which was with Zephaniah the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah the son

of Amon, king of the tribe of the house 0/7 Judah. 2. “I will utterly destroy’ everything from upon the face of the earth”, says the Lord. 3. “I will consume man and beast, I will consume the fowl of the heavens and the fish of the sea, because the snares‘ of the wicked have multiplied,” and 1 will destroy mankind from upon the face ofthe earth”, says the Lord. 4. “And J will lift up my mighty scourge’ against the people of Judah and against all the inhabitants of Jerusalem, and I will destroy from this place the remnant of Baal, the name of their devotees’ with their pagan priests,® 5. and those who bow down upon the rooftops’ to the hosts of heaven, and those who bow down and who swear by the name of" the Lord (and) turn again’ and swear’ by the name of their idols,'' 6. and those who have turned back!” from after the service of’ the Lord

Apparatus, a

Chapter 1

Mss.

Notes, Chapter 1 Te. adds; cf. Tg. Neof. Gen

15:1, 4; Tg. Joel 1:1; Mic

1:1; Hag 1:1; 2:1; Zech

1:1. With the Targumic

expression we may compare 11QPs*DavComp XXVII:11: “All these he spoke through prophecy which was given to him from (before) the Most High” (DJD IV 92]. * Te. adds; cf. Tg. 1 Kgs 12:27; 15:9, etc. *For MT @sdp ,‫ק‬256‎ which combines the roots sp and swp; cf. MT and 7g. Jer 8:13. *Tz. tqit could also be translated “taxes”, as in Tg. Ezek 45:9. On the subject of taxation see at Hab 3:17 (note 80).

°MT has “(and the stumblingblocks) with the wicked”. Cf. 78.% addition of “the wicked” in “the stumblingblock of the wicked”at 7g. Isa 57:14. J. Ribera (EB 40 [1982] 150) thinks that 7g. has attempted to resolve the difficulty posed by MT by adding “have multiplied”, on the basis of Ezek 21:20. For T7g.’s apparent disregard of MT 7 see Sperber IVb 82, where other examples are listed. ‫סז‬-* MT “stretch forth my hand”; cf. 2:13; Isa 11:15; Zech 2:13.‫‏‬ "For MT “the (pagan) priests”; cf. Hos 10:5. Smolar and Aberbach (Studies 38) suggest that Tg. introduces “devotees” here because of the necessity of rendering MT hAkhnym by “pagan priests”, for why should legitimate priests be destroyed with the rest? The same problem does not exist at Hos 10:5, nevertheless Smolar and Aberbach are probably correct about the present text. *Here Tz. has kwmryhwn (“their [pagan] priests”), as it has on other occasions when BH khn denotes a heathen or otherwise unauthorized priest (e.g. | Kgs 12:31f.); see Smolar and Aberbach, Studies 36-38. “before the pagan altars” (cf. Amos 3:14) is just possible (cf. Levy, Worterbuch | 10), however the use of the preposition ‘/ (usually “upon”), as in most Mss of 7z., favours the translation given, Ty. adds. "For MT bmikm, “by their king” or (revocalized) “by Milcom”. IVb 347); cf.

7g. reflects the latter reading (cf. Sperber

LX X(Mss), Syr, Vg.

"For Tg.’s expression see 78. Isa 42:17; 50:5, etc. ‫ דל‬adds; the addition eliminates any idea of a direct correlation between God and his worshippers. Cf.‫‏‬ 3:23Hag 2517.

165

166

Zephaniah

and have not sought the fear of’ the Lord and have not prayed’ before him.” 7. All the wicked have ceased’® from before the Lord God, for the day which will come from the Lord" is near; for the Lord has prepared a slaughter,'* he has summoned his guests. 8. “And it shall come to pass in the day of slaughter which will come from the Lord” that I will come in visitation upon the nobles and upon the king’s sons and upon all who go thronging to worship idols.°' 9. And at that time I will come in visitation upon all who walk by the laws of the Philistines,’ who fill’ their lord’s house with violence and deceit. 10. And at that time”, says the Lord, “there shall be the sound of

crying from the Fish Gate, and wailing from Ophel,”’ and a loud crash from the hill.** 11. Wail, O inhabitants of the Kidron valley,” for all the people whose works are like the works of the people of the land of Canaan’ have perished, all the rich in

Apparatus, Chapter I (Cont.)

Notes, Chapter I (Cont.) "Ty adds; cf. Zeph 2:3; Isa 55:6; Amos 5:4, etc. 'SFor MT “have not sought him”. 7g. habitually emphasizes the importance of prayer; see Smolar and Aberbach, Studies 164-169.

'*For MT hs; see on Hab 2:20 (note 62). '’The standard Targumic way oftranslating the term “day of the Lord” (e.g. Joel ‘tyd see on Nah 1:2 (note 8). 'SFor MT “sacrifice”; cf. MT and 78. Isa 34:6; Jer 46:10. "Just as the sacrificial aspect of MT is translated out (see preceding note), consecration of those invited (cf. Jer 12:3). For MT “the day of the Lord’s sacrifice”; see notes 18 and 19. 21 : ae : Tg. apparently has 2 Kgs 10:20-22 in mind—the thronging ministers of Baal cultic robes. The “foreign (nkry) clothes” of MT would have suggested BH nkr,

1:15; Mal 3:23). For Tg.

so also is the idea of

who are provided with which often occurs in

relation to idolatry (cf. Gen 35:2, 4; Deut 31:16; 32:12).

* Te. sees an allusion to | Sam 5:5 (“the priests of Dagon and all who enter the house of Dagon do not tread on the threshold of Dagon in Ashdod to this day”); cf. j. AZ 3:2; Jerome, Commentary, ad loc.; Rashi and Kimchi. See also MT and 7p. Isa 2:6. “For MT “the New Quarter”; at 2 Kgs 22:14 Ty. has “house of instruction” (cf. “mishnah”). Several Mss here have “Bird Gate”, i.e. ‘wp’for ‘wp/’(cf. Rashi). Ophel was adjacent to “the New Quarter”; note also that the Fish Gate and Ophel are mentioned together in 2 Chr 33:14. “The Ms tradition knows several variants based on the root g-b-§ and meaning “(stone) pile”; cf. Ribera,

EB 40 (1982) 152. >For

MT “the Mortar” (or “Hollow”).

Either the Kidron

Valley, as 78. (cf. Smolar

and Aberbach,

Studies 111), or the Tyropoeon Valley could be intended. Since a commercial area is indicated in remainder of the verse a location within the city, ie. in the Tyropoeon Valley, is more often favoured. translating the rest of the verse as it does, 7z. more or less obliterates the commercial factor. *°MT k/‘m ,‫אה"מ‬‎ where kn‘n almost certainly means not “Canaanites” but “merchants”, as suggested the clause that follows. Cf. the Targumic treatment of the references to Sodom and Gomorrah in Tz.

the By

by Isa

1:10, and to Sodom in Pal. Tgs. Deut 32:32. Ribera (EB 40 [1982] 152) thinks that 7%. represents a second

rendering of MT ndmif, this time from dmh I (“be like”); cf. LXX.

Translation

167

possessions’ have been destroyed. 12. And it shall come to pass at that time (that) I will appoint searchers and they shall search the inhabitants of Jerusalem as men search with a torch,”* and I will come in visitation upon the men who /ie at ease upon their wealth,” who say in their heart, ‘The Lord is nor disposed to” do good, nor even to do

ill’ 13. And their houses’' shall be for plunder’ and their palaces” for spoil,” and they shall build houses but shall not inhabit (them), and shall plant vineyards but shall not drink their wine. 14. The great day which will come from*™ the Lord is near; near and hastening fast is the sound of the day which will come from” the Lord, in which there is trouble and outcry; there the mighty men shall be killed.*° 15. A day of wrath is that day, a day of distress and anguish, a day of tumult and commotion, a day of darkness and gloom, a day of cloud and deep darkness, 16. a day of trumpet and alarm against fortified cities and against lofty heights.’ 17. And I will bring distress upon the sons of men and they shall go about like blind men, for they have sinned before the Lord, and their blood shall be poured out like dust and their corpse(s)** like refuse’’. 18. Neither their silver nor their gold can save them in the day of the Lord’s anger; and in the fire of his retribution’® all the wicked of *' the earth shall perish, for he shall make a full end,

even extermination, of all the inhabitants” of the earth.”

Apparatus, Chapter I (Cont.) 8 Ms.

Notes, Chapter 1 (Cont.) 777 uses a standard expression (cf. Isa 14:8, 9; 53:9; Ezek 39:18; Amos 4:1; Zech 11:2) which does not

really do justice to the commercial emphasis of MT. Perhaps MT was understood to mean “laden with silver” as in RY. **For MT “I will search Jerusalem with torches”; 7g. requires that this be done by agents of God rather than by God himself (cf. Amos 9:3; Jer 49:10, where MT hspty is treated metathetically as hpSty). *’For MT “who thicken on their dregs”. Tz. again attacks the rich; cf. MT and 78. Jer 48:11. Tz. adds; lit. “there is not pleasure before”, with which we may compare the Matthean Semitism ouk estin thelema emprosthen (Matt 18:14). 3 ‎‫ זס‬MT “their wealth”; most 78. Mss have “their riches”, so agreeing with MT. Ms v has probably been influenced by the next colon in MT. For MT “their houses”, which is the reading of several 72. Mss. MT “for desolation”; Tz. offers a closer parallel to the preceding “for plunder”. “See on v. 7 (note 17).

For MT mr srh, which presents more than one syntactical possibility in the context. 7g. divides from the remaining two words in the verse, but artificially. Sperber (1Vb 347) assumes that 7g. read swh (“cry out”), but this is unnecessary. *° Ty. adds, as it was bound to, having left MT “there the warrior” in isolation (see preceding note). Kimchi notes this as a possible interpretation of MT. For MT “corner towers”; 72. as MT and 7g. Isa 2:14. **MT lhmm may be compared with the Arabic /ahm (“flesh, meat”), as itisin Exod. Rab. 42:4. LXX, Syr,

Vg similarly. Cf. also MT and 7g. Job 20:23. “and their corpse(s) like refuse: cf. MT Isa 5:25. For MT “jealousy”. ‘IAs at Hab 2:20, 7z., by its addition, rejects the notion of universal destruction. Cf. MT and 7g. Zeph 3:8. 42Codex Reuchlinianus has “wicked”, to avoid the implication mentioned in the preceding note.

168

Zephaniah

CHAPTER

2

1. Assemble yourselves and come and draw near,’ O people of the generation which’ does not desire’ to .- to the law,’ 2. before the decree of the court is issued against you" >and you bec ome’ like chaff from the threshingfloor which the wind carries

away, and like the shadow* which passes before the day,’ before the strength’ of the Lord’s anger comes upon you, before the day of the Lord’s anger comes upon you. 3. Seek the 0 of the Lone all the humble of the land who have kept (be ae of his pleasure,'° seek truth,'' seek humility; perhaps you will be protec ted’ in the day of the Lord’s anger. 4. For Gaza shall be abandoned and Ashkelon is for desolation; at 5. Woe . those living noon shall they drive Ashdod out, and Ekron shall be ‫ו‬‎ on the seacoast, the people who deserve to be destroyed; the decree of the word of

the Lord is against you who dwell’ in Canaan, the land of the Philistines, and I will

Apparatus, Chapter 2 a

b

Mss.

:

:

Correct Sperber’s reading to dytbyn.

Notes, Chapter 2 'Tz. translates MT htqw5sw wqwsw much as do the other major versions. This agreement by the versions G.R. Driver attempts to explain by assuming acquaintance with a separate Hebrew root 03% cognate with the Arabic gatta (“bring together”) (JTS 35 [1934] 389f.). For the expression “assemble ... and come” see Tg. Zech 2:10; 12:9; 14:12. A marginal variant in Codex Reuchlinianus reads: “accept reproof and (then) reprove”, an interpretation widely attested in rabbinic sources (cf. b. San. 18a, 19a; 2. BB 60b; Lam. Rab. 3:9 (with word-play based on 05] [“correct”]; see also Ibn Ezra, Rashi and Kimchi). It appears to connect MT with BH gq (“straw”) in a way that invites comparison with the New Testament dictum about “speck” and “beam” (cf. Matt 7:3-5; Lk 6:41f.). * Tz. adds, possibly to limit the extent of the judgement being pronounced. Te. takes MT nksp as active (cf. Gen 31:30). “Having read nksp as active, Tg. is obliged to provide a complement; obedience to the law is a theme always ready to hand (cf. on Nah 1:3 [note 12] and on Hab 3:1 [note 2]). °A free interpretation of MT “before a decree is born”. Z. Frankel (Zu dem Targum 23) comments that 2 ’s “court” (byt dyn’) is the heavenly court of justice familiar in haggadic literature. ° Te. adds. ’The whole of the comparison with chaff and shadow represents MT “a day passes on like chaff”. Rashi amplifies in similar manner. Cf. Hos 13:3 in MT and 72. *For MT Arwn (“burning anger”) as in, for example, 7z. Isa 13:13; Zeph 3:8. ’ Tz. adds; see on 1:6 (note 14). For MT “his command”. "For MT sdgq (“righteousness”). "MT has “be hidden”; 7g.’s “protected” introduces the idea of good deeds availing on the day of judgement. See on Zech 8:4 (note 8) in this connection. "For MT “Kerethite people”. Tz. interprets midrashically from BH krt (“cut”, “destroy”); cf. Vg gens

0

and the renderings of the Greek minor versions, and see also Tg. Ezek 25:16: Gen. Rab. 28:5.

"Tz, adds; on “decree” in Tg. Prophets see Churgin, Studies 40.

Targum Jonathan

117f.; Smolar and Aberbach,

Translation

169

destroy you till no inhabitant is left. 6. And the seacoast shall be dwelling-places for a shepherds’ camp’ and folds for a flock. 7. And there shall be a portion'® for the remnant of the house of Judah. They shall maintain themselves upon them, they shall lodge at even in the houses of Ashkelon, for their record shall go in for good before"!

the Lord their God and he shall restore their exiles. 8. The taunts of Moab and the boasting of the children of Ammon are heard before me,'* how they have taunted my people and made boasts against their territory. 9. “Therefore, as I live”, says the Lord of hosts, the God of Israel, “Moab shall be as Sodom and the children of Ammon as Gomorrah, a barren place of salt-plants"’ and salt-pits and a perpetual desolation; the remnant of my people shall plunder them and the remnant of the tribes”? shall dispossess them.” 10. This (shall come) to them on account of their boasting, for they have ridiculed and have vaunted themselves against the people of the Lord of hosts. 11. The terrible One, the Lord, has promised to deliver them,’' for he has abased” all the idols” of the earth, and all the islands of the nations shall pray before’ him, each from its place. 12. You also, O Ethiopians, shall be slain by my sword. 13. And he shall lift up his mighty scourge’ against the north and shall destroy the Assyrian and shall turn Nineveh into a desolate place, a wasteland like a desert. 14. And herds of all the beasts of the field*® shall dwell in her midst; both pelicans and hedgehogs shall lodge in

Notes, Chapter 2 (Cont.) “The whole phrase “dwelling-places ... camp” as in 7g. Jer 33:12 for MT “shepherds’ camp”. It is thus not certain that 7g. byt mSry is an attempt at a translation of MT ‫אז‬‎ here. In favour is the translation elsewhere, as here, of BH nwt/n'wr by dyrwt (Jer 23:10; Joel 1:19; 2:22). .‫ דש‬gives MT Abi, which means “(sea)coast” in vy. 5f., the meaning “portion”, “allocation” (cf. MT and‫‏‬ Tz. Ong. Deut 32:9), thereby making a distinction between the coastland and the territory to be possessed by‫‏‬ the remnant of Judah.‫‏‬ "For MT “will be mindful of them”. Cf. MT and 7g. Jer 29:10. Comparison may also be made with Nehemiah’s “Remember me, O my God, for good” (Neh 13:31; cf. 5:19). 7g. in particular expresses a doctrine of human merit. 'SCf. Tz. Ong. Exod 3:7, etc., and see on Hab 1:2 (note 4). "MT is difficult: “a place possessed(?) by nettles” (cf. RSV). 78. mmf may be explained from Smt (Aphel), “let lie fallow”, as is implied in Kimchi’s explanation of MT mmSq (Commentary, ad loc.). Levy (Wéorterbuch 11 38) translates by “Hecke” (“hedge”). ‫אד‬

(Qeré) “(my) nation”; cf. Hab 2:8.‫‏‬

"IMT “against them”

refers to Moab

and

Ammon

(cf. v. 9), whereas

78. introduces

the theme

of

deliverance for “the people of the Lord of hosts” (v. 10). 78-, however, is obliged to put the deliverance into the undefined future in view of the historical reality which the Targumist himselfiswitnessing; cf. 3:15 in this respect. . For MT “famished”; LXX, Syr have “will destroy”, again interpreting MT as they think appropriate. For MT “gods”. Ribera (EB 40 [1982] 155) notes 7z.’s use of the same Aramaic root (d-h-/) for “terrible One” and “idols”. 47%. yb‘wn mn qdm(why) for MT “worship”. Smolar and Aberbach (Studies 165) note that “prayer to idols is rendered by the religiously neutral term b‘y (ask, request)”. ‫אד‬

“And he will stretch out his hand”; see on 1:4 (note 6).‫‏‬

°° Ty. may be treating MT gwy as equivalent to gy’ (“valley”), though the possible influence of Aytw ‘rs in Gen 1:24 (cf. Ps 79:2) should not be overlooked (cf. also LXX in this respect?). 1. Eitan relates MT gwy to the Arabic jaww (“terra, regio ampla, campus”) (A Contribution to Biblical Lexicography [New York, 1924] 32). Note that Hebrew Ms de Rossi 20 (primo) has Sdy (“field”) instead of gwy.

170

Zephaniah

the ornamental Meork of her gates; 7 (there shallies the sound of the bird which chirps in her windows,” her a shall be destroyed,” and her ceilings shall they tear down. 15. This is the strong’’ city ‫ה‬‎ dwelt in security, which said in her heart, “I am and there is none apart. ae me.’ How she has become a desolation, a dwelling-place the beasts of the 26/0; 7 everyone who passes by her shall ca// out’ and shake ‫תו‬‎

CHAPTER

3

1. Woe to her who rushes ‫סמ‬‎ and is delivered,’ the city which multiplies provocations. 2. She has not listened to the voice of his servants the prophets’ nor has she received instruction; she has not trusted in the Memra of the Lord, nor drawn near

Notes, Chapter 2 (Cont.) °-’For MT “in her capitals”; Tz. elaborates (cf. Kimchi). “For MT yswrr (“shall sing”?). *’Sperber’s Ms 6 has bgwh (“in her midst”), which is probably a corruption of bkw(t)’ (“in the window”); much the same may be said of Syr bgwh (cf. Gordon, JTS NS 22 [1971] 503). *°For MT “desolation on the threshold”. Syr also translates sp by “gates”, LXX by “porches”. *'For MT “(her) cedar-work will be exposed”. Ceilings were sometimes panelled with cedarwood (cf. Te. Hag 1:4). ‫ עז‬also has “strong” (‘Synt’) for MT h‘lyzh (“the exultant”). The frequent rendering of BH ‘/z by‫‏‬ “strong” in 7g. and Syr suggests the possibility of a second root ‘/z with the meaning “be strong” (cf. J.A.‫‏‬ Emerton, JTS NS 20 [1969] 214-220), though A.R. Millard (JTS NS 26 [1975] 87-89) queries the need for‫‏‬ this second root.‫‏‬

778. as at Isa 47:8, 10. - Tz. adds, though Mss omit; cf. ‫סח‬‎ v. 14 (note 25).

7 Ty, reserves “call” elsewhere for references to God (cf. Zech 10:8, etc.). **Lit. “with his fist”, though Mss omit “with”. Hebrew Ms Kennicott 150 has bydw for MT ydw.

Notes, Chapter 3 'See on Hab 1:6 (note 20). Saye (IVb 347) suggests that 7g. represents mArh, but this is unnecessary. The other ancient versions derive from ‫לז‬‎ (LXX, Syr) or mrh (Vg, Theod). The effect of the Targumic

rendering is to weaken MT (“defiant”), without neutralizing it as in LXX, Syr (“illustrious”). “MT ng ‫ה‬‎ derives from the verb g7 II (“defile”), but 78. finds a more favourable reference to Jerusalem in ₪7 1 (“deliver”). LXX, Syr agree with 78. in this respect (cf. the comment on these versions in the previous note).

*MT hywnh probably refers to oppression of humans, as is usual with the verb ynh, Tg., on the other hand, suggests provocation of God (cf. Jer 25:7; Zech 1:2). “For MT bqwi (“to a voice”). Tg. sees an allusion to prophetic activity in keeping with a tendency to introduce references to prophesying and prophets independently of MT (cf. Chilton, The Glory of Israel | =. ‫ה‬‎ MT mwsr (“discipline”) sometimes approximates to the more neutral sense of “instruction”. Tg. often introduces the idea of teaching in keeping with its “school” emphasis, with or without the support of MT; see Smolar and Aberbach, Studies 85-87. MT and Tg. as in v. 7.

Translation

171

to the service of® her’ God. 3. Her princes in her midst are /ike’ roaring lions, her judges are evening wolves; they do not wair* for the morning. 4. The” false’ prophets who are in her midst'® are evil,'' deceitful men; her‘ priests desecrate what is holy; they do violence to the law. 5. The Lord, the righteous One, has promised to make his Shekinah dwell’? within her; he cannot’ act deceitfully. Behold, as the morning light which increases in strength, so his judgement goes out for ever’ and is not held back; but the wicked® do not know shame. 6. I have destroyed nations; their fortresses’ are laid waste;'° I have left their streets desolate so that there is none that passes by; their cities have been laid waste, without people, without inhabitant. 7. I said, “Surely you will fear from before me, you will accept instruction, and their dwelling will not cease

Apparatus, Chapter 3 a

Mss.

b

: Mss; Ms ‫צ‬‎ “their”.

c

Mss.

Notes, Chapter3 (Cont.) * Tz. adds; see on 1:6 (note 13).

"LXX, Syr, Vg also convert into a simile. *Syr translates MT grmw similarly (mkrryn). The exact meaning of BH grm is not clear in this instance, though the reference to evening wolves gives a fair indication of the general sense of the last clause of the verse. Rashi and Kimchi assume a denominative from BH grm (“bone”): “they do not leave even the bones

until the morning” (Kimchi). .‫ "דש‬adds, to avoid any possible calumny of true prophets. See Churgin, Targum Jonathan 118f. The‫‏‬ LXX coinage pseudoprophé tés fulfils the same function (cf. E. Tov, The Septuagint Translation of Jeremiah‫‏‬ and Baruch [Missoula, 1976] 71f., 165).‫‏‬ '°Tz. adds, probably to parallel the reference to the princes in v. 3. "MT phzym (“reckless”); Tz. offers a bland equivalent. Cf. on Hab 2:20 (note 60) where also 78. avoids saying that God is current/y present with his people. See also on v. 15 below (note 36).

“Lit. “it is not before him to...”; cf. MT and 7g. 2 Chr 19:7. '*For MT “every morning he shows forth his justice, by the light”. Essentially the same paraphrase is woven into the cento of “Additional Targum” to Zech 2:14 (Sperber 111 479). 7g.’s participial construction (lit. “going and being firm”) often represents combinations of the infinitive absolute of BH A/k with other verbs, also in the infinitive absolute, where continuity or progress are being expressed (e.g. 7. Ong. Gen 8:3). Often the accompanying verb in the Aramaic is /qp (as in the version in the “Additional Targum”, for tqn here); cf. Tz. 2 Sam 3:1; 23:7, etc. The present text may owe something to Prov 4:18, not least in the occurrence of tgyn (cf. Tz. there and Tz. 2 Sam 23:4). In thus adapting MT the Targumist has abandoned the idea of God dispensing justice at the appropriate time (the morning, cf. 2 Sam 15:2; Jer 21:12) in favour of a statement about the ever-burgeoning nature of divine justice. 'SFor MT “corners” (“battlements”). '°Perhaps reading sdy has later in the verse; cf. Isa 33:8 (MT n§mw). The initial a/aph may have arisen by |" dittography from ‘mmy’

172.

Zephaniah

from the land of the house I shall bring to them.”"* 8. “Therefore wait for my give judgement’; for my

of my Shekinah;"’ all the blessings which I promised to them Then were they quick to make all their works corrupt. Memra”, says the Lord, “for the day of my appearing” to decision is to gather nations, to bring kingdoms” near,’ in

all the order to pour out my wrath upon them, even all the force of my anger; for wicked of the earth shall perish’ in the fire of my retribution. 9. For then I will bring again upon the nations one chosen language, so that they may all pray in the name of the Lord, that they may serve before him with one accord. 10. From beyond the rivers

of India** the exiles of my people who were exiled’ shall return in mercy,”® and they shall be bringing them as offerings.”’ 11. At that time you shall not be ashamed of all your evil works with which you’ have rebelled against my Memra, for then I will banish from your midst the mighty ones in whom you glory,” and you shall no longer vaunt

Apparatus, Chapter 3 (Cont.) 4 Ms.

Notes, Chapter 3 (Cont.) ‫ יד‬Ty. adds; for the expression, which associates land with temple in a way which suggests that the former‫‏‬ is sanctified by the latter, see 7g. Isa 17:11; Zech 9:1. That 78. should be so rendered, and not as “the land of‫‏‬ my Shekinah”, is indicated by 72. Isa 2:3 where byt Skynt means “house of the Shekinah (of)”. Tg. thus‫‏‬ raises indirectly the possibility of exile away from Judah.‫‏‬ 'SWhereas MT could refer to instructions (RSV), rebuke (NEB), or perhaps even punishment (NIV), 7z. sees a reference to age-old promises (cf. Josh 23:14f.; Isa 61:7; Zech 9:12). "The use of g/’in the passive/reflexive to denote God’s appearing is commonplace (cf. Zech 2:14, 17; 14:3).

Tg. apparently points /‘éd (“as a witness”); cf. one Hebrew Ms Ginsburg, LXX, Syr. Jerome (Commentary, ad loc.) observes that his Hebrew instructor pointed /‘ad (cf. Vg in futurum). See further Churgin, Targum Jonathan 9. “bring ... near” for MT “assemble”, as in v. 19; so also Syr. For MT “all the earth shall be consumed”. See on 1:18 (note 41). “For the expression mmil hd see Te. Ong. Gen 11:1, describing conditions before Babel. MT brwrh (“pure”) is represented by another possible nuance of BH brr I (“choose”; cf. 1 Chr 7:40; 16:41); so also Syr, Vg, Aq, Theod. 7g., by its paraphrasing of MT, may be suggesting a return to the situation before Babel when “the whole earth had one language and few words” (Gen 11:1). *MT has “Cush”, cf. Isa 11:11 18:1; Jer 13:23. While Tg. is defective in its geography—Cush approximates to Nubia in north-east Africa—it shows awareness of the Cushite dark skin (cf. Jer 13:23). There is a discussion of the expression “from India to Cush” (Esth 1:1: 8:9) in b. Meg. Ila. ~The reference to exiles is built on MT pwsy (“my scattered ones”); cf. LX X(Mss), Vg, Symm. *°P. Grelot (RB73 [1966] 207f.) explains Tg.’s addition of “in mercy” as a summarizing element in relation to what is taken to be a longer version of this 7g. and which includes the words, “and I will have mercy upon them for /ove of their righteous fathers, and I will assemble their exiles from among the nations where they were exiled” (AT to Zech 2:15 [Sperber 111 480]). The italicized words represent the same root r-/-mas is translated “in mercy”. However, the phrase “in mercy” occasionally accompanies the verb “return” (albeit usually with God as subject); cf. MT Zech 1:16; 1QIs” at Isa 52:8; 11QtgJob XX XVIIL3 (on 42:10), and see on Zech 10:6 (note 28). Cf. also the discussion of IQIs* by J. Koenig, L’herméneutique analogique du judaisme antique d apres les témoins textuels d'Isaie (SVT 33; Leiden, 1982) 269-274. *’Ty.’s reference to the exiles being brought back as offerings, as distinct from themselves bringing an offering, is illuminated by Isa 66:20. *“Cf. MT and 78. Isa 13:3 and see on 2:15 (note 31) for the translation of ‘lyz by tqyp.

Translation

3

yourself in my holy mountain. 12. But I will leave in your midst a people lowly and suffering humiliation,” and they shall trust’ in the name of the Lord. 13. The remnant of Israel shall not act deceitfully and shall not speak lies. Nor shall a deceitful tongue be found in their mouth, for they shall maintain themselves’! and shall settle down’! and there shall be none to make them afraid.” 14. Give praise, O congregation’ of Zion, shout for joy, O Israel; rejoice and exult with all (your) heart, O congregation’ of Jerusalem. 15. The Lord has banished the deceitful judges’’ from your midst; he has removed your enemies; the King of Israel, the Lord, has promised to make his

Shekinah dwell” in your midst; no longer be afraid of*’ evil. 16. At that time it shall be said to Jerusalem, “Do not be afraid, O Zion; do not let your hands be slack.” 17. The Lord your God has promised to make his Shekinah dwell’* in your midst; the mighty deliverer” will rejoice over you with joy, he will subdue your sins” by his love,*' he will exult over you with exultation. 18. “Those who were delaying among you the times of

Notes, Chapter 3 (Cont.) The same expression “storm-tossed”).

translates

MT

“meek”

in Tg. Isa 29:19; see also

78. Isa 54:11

(MT

s‘rh,

*°MT “seek refuge”; cf. MT and Tg. Isa 14:32, etc. " Tz. paraphrases the animal imagery of MT (“graze”, “lie down”) with verbs more appropriate to human activity. *For MT “daughter” 7g. uses knit’, which may also be translated “synagogue” on occasion. The same equation occurs at Zech 2:14; 9:9.

“MT “judgements” is repointed to mean “judges” and is thereafter qualified to avoid the suggestion that God is against judges as a class (cf. 78.8 “false prophets” in v: 4). LXX also has an interpretive element in adikemata (“wrong deeds”). Smolar and Aberbach (Studies 88f.) see an allusion to corrupt judges in Jewish courts in the third century A.D. especially. “Ty. adds; cf. on v. 4 (note 10). “MT “enemy”, but many Hebrew Mss (incl. Mur 88) have the plural (so also LXX, Syr, Vg). *°See on v. 5 (note 12). Smolar and Aberbach (Studies 222, 223n. 591) interpret 7g. as expressing doubts about the presence of the Shekinah in the Jerusalem temple, though the possibility of a future earthly manifestation might still be allowed. As in the discussion of v. 5, we assume that the present reality, at the time when 78. was composed, has influenced the interpretation of MT (cf. note 20 on 2:11). The tone of Tz. Isa 12:6, where the promise of the Shekinah’s future arrival is made the ground of rejoicing, leaves little room for doubt about the ultimate expectation. For 7z.’s use of “promised” in situations requiring delicate theological manoeuvre see 2 Sam 23:16; Jon 1:16. a |

use of min gdm (lit. “from before”) with “be afraid” is standard (cf. v. 7) and cannot, therefore, be

taken as evidence that 78. “compromises” by incorporating readings from BH yr’ (“be afraid”, as MT) and BH rv (“see”, as LXX, Syr) (pace Smith, Zephaniah [ICC] 256, translating 7g. by “thou shalt not be alarmed at the sight of evil” [/bid. 262]). **See on v. 15 (note 36).

Tz has noun for MT’s verb (“delivers”), as also has Syr. Tg. occasionally personalizes the root “save”, “salvation” in this way (e.g. Isa 12:2; 46:13). The tendency is quite pronounced in the Peshitta Psalter, as has been noted by M.P. Weitzman

in Emerton and Reif (eds.), Interpreting the Hebrew Bible 295f. Weitzman

regards this feature of the Peshitta Psalter as evidence of a Christian provenance. For MT “he will be silent”; 78. as at Mic 7:19 for MT “he will pardon our iniquities” (on which see Gordon, VT 28 [1978] 355). God’s silence is interpreted as a withholding of judgement to the extent of actual forgiveness for the wrongdoing. “'Cf. the addition of this phrase in 78. Mic 7:19 (see previous note); 78. Mic 7:19 has probably been influenced by the 78. to this verse.

174

Zephaniah

your festivals’ I have removed from your nase. Woe to them,” for they were taking up their arms against you and were reviling .vou." 19. Behold, at that time I will make a full end® ofall those who enslave 7 and I will deliver those who are exiled and will bring near those who are scattered*® and will set them for glory and for renown in all the land where they were in shame.”’ 20. At that time I will bring you in, and at 1 time / will** gather you,’ for I will make you for renown and for giory among all the nations of the earth when I bring back your exiles before your eyes”, says the Lord.

Apparatus, Chapter 3 (Cont.) 0

/

Mss.

“Mss

oer

:

:

Ay

“I will bring your exiles near”.

Notes, Chapter 3 (Cont.) “MT nwgy mmw‘d is obscure; Tz. seems to have read as nwgym mw‘d, perhaps deriving nwgym from BH ygh 11 (“thrust away”). 78., to judge from the remainder of the verse, is attacking external enemies who have interfered with the observance of festivals in Jerusalem. Another version of 7g. is quoted in 2. Ber. 28a in the form: “Destruction is coming upon the enemies of the house of Israel because they delayed the times of the festivals in Jerusalem.” R. Joshua ben Levi, to whom the quotation is attributed, explains MT nwgy on the basis of 7g. tbr’(“destruction”), which must have formed an integral part of 7z. as he knew it. But, since the words “the enemies of” are almost certainly euphemistic (cf. McCarthy, Tigqune Sopherim 176f.), the talmudic version is dealing with members of the community itself who were guilty of tampering with festivals or set times of worship (cf. 78. Isa 24:5). R. Joshua ben Levi applied the verse to the Musaf Tefillah and to those who altered the times of festival prayers. "7? possibly represents hwy (“Woe!”); cf. LXX, Aq, and see Churgin, Targum Jonathan 65. On the other hand, 7g. hww (njlyn) (“they were [taking up]”) may reflect MT Ayw (“they were”). “For MT ms‘t ‘lyh hrph (“a burden upon her, a reproach” [?]). 7g. seems to represent Arph twice: first as a cognate of Aramaic hwrp’(“edge [of knife]”) and Syriac hrp’(“blade”, “sword”), and then in its normal sense of “reproach”. With 7g. “against you” for MT “against her” cf. Hebrew Mss, Syr. * Te. adds, as if MT’s expression were ‘sh klh, which is elsewhere rendered in this way (e.g. Ezek 11:13; Nah 1:8). “MT talks of the lame (7x. “exiled”) and the “outcast” (Tg. “scattered”); cf. MT and 70. Mic 4:6. For HONS near” (MT “assemble”) see on Hag 2:23 (note 24). “’MT, which is not without difficulty, is treated as if it meant “in all the land of their shame” (cf. Vg). **Tz. smooths the awkward construction of MT by the introduction of “that”, and by the use of the finite verb for MT’s infinitive construct (so also Syr).

Haggai

CHAPTER

|

1. In the second year of Darius the king, in the sixth month, on the first day of the month, a word of prophecy from' the Lord came by Haggai the prophet to Zerubbabel son of Shealtiel, governor of the house of Judah, and to Joshua son of Jehozadak, the

high priest, saying, 2. “Thus speaks the Lord of hosts, saying: This people have said, ‘The time has not yer arrived for the Sanctuary’ of the Lord to be built.” 3. And a word of prophecy from' the Lord came by Haggai the prophet, saying, 4. “Is it now fitting for you that you are living in houses which are panelled with cedar panels,° and this Sanctuary" is desolate?” 5. And now, thus says the Lord of hosts: “Set your heart upon your ways. 6. You are sowing much and bringing in little; you eat and are not satisfied; you drink but do not have your fill; you put on clothes and no-one is warm, and he who earns wages earns them only to be poor.”” 7. Thus says the Lord of hosts: “Set your heart upon your ways. 8. Go up to the mountain and bring trees and build the House and I shall be pleased to make my Shekinah dwell in it in honour’,” says the

Notes, Chapter 1 'Cf. on Zeph 1:1 (note 1).

°Te. rbh (cf. 1:14; 2:2, 21), with which compare Syr rb’ Outside Haggai 7g. Prophets translates BH phh

by S/twn, Syr by S/yt or similar (but never rb’). (It may be observed that the name ]?[ Rhesa in Lk 3:27 is often

explained

as a transliteration

of Aramaic

rs’ which

is taken

to have

been

the title (“prince”,

“governor™”) of Zerubbabel whose name immediately follows; cf. I.H. Marshall, The Gospel of Luke. A Commentary on the Greek Text [Exeter, 1978] 163.) For a discussion of the cognate title rb in relation to the administration of Carthage see W. Huss, ZDMG NF 129 (1979) 217-232.

*Tz. simplifies the difficult construction of MT (cf. LXX, Syr, Vg in this respect). It is just possible that the first occurrence

of ‘t was

pointed

‘atta (“now”; cf. Ps 74:6; Ezek 23:43).

Tg. ‘d k‘n, on the other hand,

sometimes translates BH ‘wd (“still, yet”), as at 2:19. Hebrew Ms de Rossi 715 points the verb ba’, which Sperber (1Vb 348) regards as the reading of 7g.’s Vorlage. *For MT “house”. The Hebrew equivalent of byt mgd’ occurs in 2 Chr 36:17.

*For MT “Is it time?” °The phrase “panelled with cedar” occurs in Jer 22:14, and is similarly rendered. See also Tz. 2 Sam 7:2, 7; ViGhrai 7a s6: Tz. m’yrt’ may mean either “curse” or, by extension, “poverty” (cf. Jastrow, Dictionary 724). Levy (Worterbuch 11 3) gives the meaning of m’yrt’in Tz. Ong. Deut 28:20 and Tg. Mal 2:2 as “Schwinden, Verminderung”, but translates here by “vermiethet sich zum Fluche” (ibid. 1 9). Though “curse” could be regarded as an attempt to represent MT nqwé, taken from the root ₪ 11 (“curse”), it is better to treat 7g. as an explanation of the whole phrase in MT (“a perforated bag”). For “curse” connoting poverty in a biblical text see Prov 28:27 (cf. LXX aporia) and note Vg’s rendering of bm rh in Mal 3:9 by in penuria. ‘For MT “and I will take pleasure in it and will be glorified”. W.D. Davies (The Gospel and the Land [Berkeley/ London, 1974] 149n.) claims that 7g. teaches here that the divine presence “had never dwelt in the second Temple”. On the contrary, 7z. seems to be associating the divine presence with the temple. A

different issue is involved at Hab 2:20; Zeph 3:5.

\ 7

178

Haggai

Lord. 9, “You look for much but ir is’ little, and you bring it home and I send a curse’° upon it. On what account?” says the Lord of hosts. “On account of my Sanctuary" which is desolate, and you run each to his own house. 10. Therefore, because of your sins'' the heavens have stopped sending down rain’’ and the earth has stopped yielding’ fruit. 11. And I have called for a drought upon the land and upon the mountains, and upon the grain, and upon the wine, and upon the oil, and upon all’ that the earth brings forth, and upon men, and upon cattle, and upon all the labour of the hands.” 12. And Zerubbabel son of Shealtiel and Joshua son of Jehozadak, the high priest, and all the remnant of the people hearkened to the Memra’> of the Lord their God and to the words of Haggai the prophet, as the Lord their God had sent him;'° and the people feared from before the Lord. 13. And Haggai the prophet'’ of the Lord spoke with a message from the Lord'* to the people, saying, “My Memra is your support”,’” says the Lord. 14. And the Lord stirred up the spirit of Zerubbabel son of Shealtiel, the governor of the house of Judah, and the spirit of Joshua son of Jehozadak, the high priest, and the spirit of all the remnant of the people, and they came and engaged in work in the Sanctuary of the Lord of hosts their God, 15. on the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king.

Notes, Chapter 1 (Cont.) ,‫ דק‬LXX, Syr give the impression of reading whyh for MT whnh (cf. Sperber IVb 348 for 78.(, but this is‫‏‬ not necessarily the case since the idiomatic requirements in the respective versions are sufficient to account‫‏‬ for the changes. Sperber’s Ms c agrees with MT.‫‏‬ For MT “and I blew upon it”. Cf. on v. 6 (note 7) and, for Tz.’s expression, see MT and 78. Mal 2:2. In Tg. Isa 40:24 a similar circumlocution translates MT np, also meaning “blow”. The idea of God “blowing” is obviously too anthropomorphic for the Targumist. ''MT “because of you” is made more specific in 7g.’s mention of sins. Ty. is using a standard expression here (“send down rain”); cf. 78. Ong. Gen 2:5; Tz. Jer 10:11: Hos 2:23,

etc. This being the case, it is not at all certain that 78. reflects the reading mir for MT mtl (pace Mitchell, Haggai [1CC] 53; Sperber IVb 348). "Te. adds “yielding”. The word is lacking in MT but appears in other Hebrew Mss; cf. also LXX(Mss), Syr. According to Sperber’s apparatus Ms z omits k/.

"For MT “voice”; cf. Jer 43:4; Zech 6:15. "Codex

Reuchlinianus adds “to them”: cf. Hebrew

Mss, LXX,

Syr, Vg. Mitchell (Haggai [ICC] 56)

‎‫ ה‬that ‎‫“( לקי‬to them”) may have been omitted from MT by haplography. For MT “messenger”. 7g. reserves m/‘k’ (“messenger”) for heavenly beings (cf. Judg 2:1; Mal 2:7); Mal

3:1 is probably not an exception to the rule, '“The phrase appears as a Targumic addition at Judg 2:1, "For MT “lam with you”. 7g, uses one of its commonest standard translations (e.g. Josh 3:7; Isa 41:10 13; fora list see M. Ginsburger, JPT 17 [1891] 272). , -

Translation

CHAPTER

179

2

1. In the seventh month, on the twenty-first day of the month, a word of prophecy from' the Lord came by Haggai the prophet, saying, 2. “Speak now to Zerubbabel son of Shealtiel, governor of the house of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, saying, 3. ‘Who is left among you that saw this House in its former glory? And how do you see it now? Is it not as if it does not exist in your eyes? 4. But now be strong, O Zerubbabel, says the Lord; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all you people of the land, says the Lord; and work, for my Memra is your support,’ says the Lord of hosts, 5. according to the promise that I made you when you came out of Egypt. And my” prophets are teaching’ among you. Do not be afraid.” 6. For thus says the Lord of hosts, “Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land. 7. And I will shake all the nations, and they shall bring the desirable things* of all the nations, and I will fill this House with glory”, says the Lord of hosts. 8. “The silver is mine and the gold is mine”, says the Lord of hosts. 9. “The latter glory of this House will be greater than the former”, says the Lord of hosts, “and I will grant prosperity in this place”, says the Lord of hosts. 10. On the twenty-fourth day of the ninth month, in the second year of Darius, a word of prophecy from the Lord was with? Haggai the prophet, saying, 11. “Thus says the Lord of hosts, Ask now a ruling of the priests, saying, 12. ‘If° a man carries” holy flesh in the flap of his garment and

Apparatus, Chapter 2 a

b

Ms. Mss.

Notes, Chapter 2 'Cf. on Zeph 1:1 (note 1). 7566 on 1:13 (note 19).

*For MT “and my spirit remains among you”. Cf. Ezra 5:2: “and with them were the prophets of God, helping them”. For the substitution of “prophet(s)” where MT refers to the divine spirit see Tg. Isa 11:15, 63:10f. Sometimes references to prophets form part of a paraphrase of MT (e.g. Isa 22:12; Hos 11:2). In the Babylonian Tgs. BH rwh, denoting the divine spirit, may be represented by “spirit of prophecy” (e.g. Tg. Ong. Gen 41:38), “spirit of might” (e.g. Judg 11:29), “spirit of holiness” (e.g. Isa 44:3), or occasionally by Memra (cf. Zech 4:6; 7:12). Rashi interprets as Tg. here: “and my spirit rests upon your prophets”. ‘Tg. hmdt is pointed as a singular (lit. “desire”) in agreement with MT. Although 7g.’s verb could be rendered as a Peal (“shall come”) it may also be construed as an Aphel, as in the translation (cf. Rashi’s paraphrase of MT). Sperber’s Ms c is very specific in this respect: “and they shall be depositing their precious vessels from all the nations”. Syr also has a transitive verb (“bring”), whereas Vg, as is well-known, adopts a messianic interpretation (“the Desire of all nations shall come”). Tg. “with” is considered more suited to the verb “to be” than MT “to”. Some 7g. Mss and Syr have ‫סו‬‎

(byd), the reading of a number of Hebrew Mss. °T.(Mss) h’ (“behold”) is a literal rendering of MT An and may likewise introduce hypothetical clauses (cf. Tg. Jer 3:1).

180

Haggai

touches with his c/othing’ it become prohibited?’”” said, “If one who is defiled And the priests answered

bread or pottage or wine or oil or anything that is eaten, will And the priests answered and said, “No.” 13. And Haggai by a dead body touches any ofthese, will it become defiled?” and said, “It will become defiled.” 14. And EERE se

prophet‘ ] answered and said, “So is this nation and so is this congregation’ before me”

says the Lord, “and so are all the works” of their hands, ae what they offer there is HU 15. And so, consider now from this day onward,’ before - layer is laid upona layer'’ in the temple of the Lord— 16. from the time when you’ were going in to a heap of twenty (measures) and there were ten, (when) you went in to a winepress ‫זמ‬‎ which there were’ fifty kegs of wine’ and there were twenty. 17. I have struck you with blight and mildew and hail, (even) all the works of your hands, but you do 0 return to my service”,'° says the Lord. 18. “Consider now from this day onward,'’ from the twenty-fourth day of the ninth month, from the day that the temple of the Lord began

Apparatus, Chapter 2 (Cont.) “ Ms v only.

Notes, Chapter 2 (Cont.) "For MT “fold”. Hebrew Ms Kennicott 30 has “fold of his garment” (cf. LX X). “Two Sperber texts (b g) have “will it be contaminated?” (cf. Rashi, Kimchi). This equation of BH 8% and Tg. s’b is paralleled in MT and Tg. Ong. Deut 22:9. However, to render “become holy” (v. 12) and “become defiled” (v. 13) by the same verb is to obscure the distinction which MT makes between holiness and defilement as far as communicability is concerned. For “prohibited” (‘sr) in the sense of being forbidden after use for a sacred purpose—here forbidden after contact with something “holy”—see b. San. 48b. There is a discussion of Hag 2:12 in b. Pes. 16b-17a. *For MT

“nation”. cf. MT

and

Tg. Ong. Gen

17:16.

If MT

is denouncing

the Samaritans

and their

worship in this verse (So W. Rudolph, Haggai... Maleachi{KAT XIII/4; Giitersloh, 1976] 49f.) Tz. has redirected the oracle against the Judaean community. '°MT has the singular; Tg. commonly renders BH ‘sh in this expression by the plural (cf. Sperber

IVb 99). ''This exhortation occurs in the form “Consider now my fear from this day onward” in the Additional Targum to Zech 2:15 (Sperber 111 480); cf. Tg. Isa 41:20; 57:1; Mal 2:2. "It is uncertain whether MT wvr‘/h in this verse refers to the past or the future. Tg.’s use of the imperfect here (“is laid”) favours the latter, whereas LXX, Syr refer to the past. Rashi, whose explanations are so often in line with 7g., refers back to the laying of the temple foundations in the reign of Cyrus (Ezra 3:8-13). Tg.’s substitution of the more substantial “layer” for MT “stone” may be in deference to the earlier, ‫ו‬‎ attempt at building (for the resumption under Darius see Ezra 4:24; 6:13f.). Jayer (ndbk) is the term used in

the Cyrus memorandum quoted in Ezra 6:4. "Cf. Hebrew Mss Kennicott 23 and de Rossi 20, 545 (primo). Tg., like Syr, Vg, represents MT’s 3rd pers. suffix by the 2nd pers. without necessarily reading mhywtkm as in these Mss. ae MT “to draw”; Syr also lacks a translation of this verb. It is, however, translated literally at Tz. Isa

"Translating MT pwrh which, in Isa 63:3, seems to require the meaning “winepress” (so Tg.). Tg. Joel ile/ offers “kegs of wine” in translation of MT prdwt (read as pwrw7??). | ,‫ "א‬Syr also use verbs of turning in translation of MT w ‘yn thm. Cf. MT and Tg. Amos 4:9.‫‏‬ See on v. 15 above (note 11).‫‏‬

Translation

181

to be established,'* consider: 19. Is the grain” yet in the barn?” And have the vines and fig-trees and pomegranates and olive-trees not yer”! yielded anything? From this day on I will bless.” 20. And a word of prophecy” from the Lord was with Haggai a second time on the twenty-fourth day of the month, saying, 21. “Speak to Zerubbabel, governor of the house of’ Judah, saying, ‘I will shake the heavens and the earth. 22. And 1 will overthrow the throne of the kingdoms and will break the power of the kingdoms

of the nations, and will overthrow

the chariots and their riders; and the

horses and their riders shall be killed,”* each by his brother’s sword. 23. ‘At that rime’, says the Lord of hosts, ‘I will bring you near,** O Zerubbabel son of Shealtiel, my servant’, says the Lord, ‘and I will make you as the engraving ofa signet-ring upon the hand,” for I have found pleasure ‫זמ‬‎ you’, says the Lord of hosts.”

Notes, Chapter 2 (Cont.) '"For MT ysd, which is best translated “restored” rather than “founded”; cf. 2 Chr 24:27 and see A. Gelston (VT 16 [1966] 232-235) on the question of the re-founding(s) of the temple in the post-exilic period (cf. on v. 15 above). Tg. is non-committal, though it should be noted that BH ysd is similarly rendered in | Kgs 6:37 and Zech 8:9; in the former, at least, there is no doubt about the meaning of MT. The verb Skil is

used a number of times in Ezra in connection with the restoration of the temple (5:3, 9, 11; 6:14) and the rebuilding of the walls of Jerusalem (4:12, 13, 16).

MT “seed”, which belongs to a small group of references where seed denotes the corn-crop (cf. 8 282). Tg. 'ydr’ most often means “threshingfloor” (cf. LXX, Syr) and perhaps should be so translated here; MT mgwrh (probably “storehouse”) occurs only here.

*! Pointing ‘od for MT ‘ad (cf. LXX); cf. Sperber [Vb 348. Tg. adds. For MT “shall go down”; cf. MT and Tg. Isa 34:7, and the translation of MT np/w at 2 Sam

1:12, 19.

“For MT “I will take you”. In Num. Rab. 3:2 the themes of choosing and bringing near are discussed at length with reference to Ps 65:5, “Happy is the man whom you choose and bring near” (cf. Tg. 2 Sam 22:3; Eph 1:4; 2:13). The importance of this idea of God’s “bringing near” is reflected in the number of times the verb occurs in the 785. (e.g. Tg. Ong. Exod 6:7; Lev 8:2; Num 3:12, 41, 45; 8:16, 18; 16:5; 18:6, Deut 4:20; 30:4; Tz. 1 Kgs 11:37; Isa 41:9; 42:1; Jer 3:14; 33:26; Ezek 36:24; Hos 11:1).

«the engraving ... hand” for MT “signet-ring”; cf. MT and Tg. Jer 22:24. Tg. makes the more specific comparison with the semi-precious stone set in the signet-ring. For references in MT to the engraving of signet stones see Exod 28:11, 21, etc. With Tz. gip (“engraving”) cf. Greek glupho. ?°BH bhr (“choose”) is usually translated by Tg. ‫?ז'ע‬‎ (“take pleasure in”); perhaps the Aramaic should simply be rendered “I have chosen you”, since something of the sort is required in Tg. Ong. Deut 30:19 (“choose life”). The two ideas are closely related, witness MT Isa 42:1. See further on Zech 2:16 (note 34); 9:16 (note 59).

ay

Vs

ee

pena eo

a

8

i

Ge -]

0/0

-

Se

9%

on

se //

.-

2 /

> 0%

ae

/ \

ae

//

/

a

=

‫ה‬‎ ‫ וש של ב פו‬ee

‫הכ‬-‎ ‫יו‬

‫ההכתויי‬--‎

‫ו‬

es‫‏‬

0

‫לת‬

‫ו‬

3

ee‫‏‬

0004 7= | ‫ו‬

‫וו ל‬

‫ו‬

/ =

err‫‏‬ hoe‫‏‬

Zechariah

CHAPTER

[

1. In the eighth month, in the second year of Darius, there was a word of prophecy from’ the Lord with' Zechariah the son of Berechiah, son of Iddo, the prophet, saying, 2% There was anger from the Lord’ against your fathers because they provoked before him. 3. And you Shall say to them, Thus says the Lord of hosts, Return to my service,’ says the Lord of hosts, and I will return by my Memra to do good for you,’ says the Lord of hosts. 4. Do not be like your fathers to whom the former prophets prophesied, Saying, “Thus says the Lord of hosts, Return now from your evil ways and’ your evil’ deeds.’ But they did not listen nor did they give heed to my Memra, says the Lord. 5. Your fathers, where are they? And if you say, ‘Do the prophets live for ever?’—in truth the prophets do not live for ever.’ 6. But my words and my statutes which I commanded my servants the prophets, did they not overtake your fathers? And they repented and said, ‘As the Lord of hosts thought to deal with us according to our ways and according to our deeds, so has he dealt with us.’” 7. On the twenty-fourth day of the eleventh month, which is the month of Shebat, in the second year of Darius, there was a word of prophecy from" the Lord with'® Zechariah the son of Berechiah,

Notes, Chapter 1 'Cf. on Zeph 1:1. °Tg. avoids the straight anthropopathism of MT (“The Lord was angry”). Cf. MT’s periphrasis at 7:12, and on the avoidance of this anthropopathism in the New Testament see C.H. Dodd, The Epistle of Paul to the Romans (London/

Glasgow,

1959) 47-50.

*This clause apparently corresponds to MT qgasep which is, however, the internal object of gasap (“was angry with anger”). For the fathers’ provoking of God see MT and 7g. at 8:14. With “provoked before him”—the usual expression in Tg.—we might compare MT Neh 3:37(4:5) (“for they have provoked before (lit.) the builders”), except that the Hebrew there is probably to be rendered “have provoked (God) in the sight of the builders” (see H.G.M. Williamson, Ezra, Nehemiah [WBC 16; Waco, 1985] 214n.). *Cf. on Zeph 1:6; Hag 2:17. °Cf. MT and Tg. Mal 3:7. The words I’ytb’ /kwn (“to benefit yourselves”) come twice in the Targumic version of 7:6. °MT “called”; cf. v. 14 and 2 Kgs 23:17; Isa 40:6. On 7g.’s emphasis on prophecy see the commentary on Hab 1:1 (note 1) and Hag 2:5 (note 3).

"Tg. Mss “and from”; cf. Hebrew Mss, LXX, Syr. It is possible that a mém has been omitted from MT by haplography. * ‎‫שד‬. Mss have “perverted”, which is also the reading in the “Additional Targum” (AT) to 2:15 (Sperber III 480). Grelot (RB 73 [1966] 204) takes mg/qly’as the “original” reading of Tg., with bySy’ (“evil”) the result of assimilation to MT, but much depends here on the general validity of Grelot’s explanation of AT as a miscellany of quotations from a pre-standard version of Tg. Prophets. *At first blush MT appears to put the rebellious fathers and the former prophets in the same class, and this is so to the extent that the contrast is between the departed of a bygone generation and the abiding word of prophecy (v. 6). Tg., however, prefers to see the second question as the anticipated retort of the prophet’s audience, which is also the explanation attributed to Rab in b. San. 105a. A similar account of MT is given by A. van Hoonacker, Les douze petits prophétes (Paris, 1908) 589. And ifyou say: see on Mal 1:2 (note 3).

For the subject of prophetic mortality also raised in a dispute scene see John 8:52.

Civ. 185

186

Zechariah

son of Iddo, the prophet, saying, 8. “I saw in'' the night, and behold, a man riding upon a red horse, and he was standing among the myrtle trees’ which were in Babylon;" and behind him were red, white-spotted

and white horses. 9. And I said,

‘What are these, my lord?’ And the angel who was speaking with me said to me, ‘I will show you what they are.’ 10. And the man who was standing among the myrtle trees answered and said, ‘These are they whom the Lord has sent to go about the earth.’ 11. And they answered the angel of the Lord who was standing among the myrtle trees and said, ‘We have gone about the earth and, behold, all the earth remains at ease and” at rest.’ 12. And the angel of the Lord answered and said, ‘O Lord of hosts, how long will you not have mercy upon Jerusalem and upon the cities of the house of Judah, upon which you have brought a curse'® these'’ seventy years? 13. And the Lord answered the angel who was speaking to (lit. “with”) me with right’ words, words of consolation. 14. And the angel who was speaking with me said to me, ‘Prophesy”” saying, Thus says the Lord of hosts, ] will take revenge for’ Jerusalem and Zion with great jealousy. 15. And I am angry with a great anger against the nations which are at ease, for I was angry but a little with my people’' and they helped (them) to do evil.”

Notes, Chapter I (Cont.) 1 ‎‫ לד‬adds; cf. Syr. Te. adds. "For MT “in a hollow”. According to 6. San. 93a the equation of ms/h with Babylon is based on Isa

44:27, “Who says to the deep (sw/h, Tg. “Babylon”), ‘Dry up.’” In the Isaiah passage the mention of Cyrus in the next verse may have been influential, though Tg. may also reflect awareness of the tradition, as reported by Herodotus (History, 1.191), that Cyrus’ stratagem for the capture of Babylon involved the diverting of the Euphrates. Tg. Isa 44:26f. in any case sets up an interesting contrast between the respective fates of Jerusalem (v. 26) and Babylon (v. 27). In 2. San. 93a the myrtle trees represent the righteous, as also ina marginal reading in Codex Reuchlinianus (“among the righteous who were in exile in Babylon”). Tg. Isa 55:13 interprets “myrtle” by “those who fear sin”. The roots of such interpretations may be found in passages like Ps 1:3; 92:13(12). See also Tg. Esth 2:7; Esth. Rab. 9:2; b. BB 78b; b. Meg. 13a; Mid. Psalms 22:2. Finally, Jerome shows himself well aware of the haggadic interpretation of this verse: “Myrtos intellegi uolunt prophetas et sanctos, qui in medio captiui populi uersabantur, et erant in profundo” (Commentary, ad loc.). Various readings are represented in the Ms tradition, all of them taken to be corruptions of an original avn (“white-spotted”);, see Gordon, “An Inner-Targum Corruption (Zech. i 8)”, VT 25 (1975) 216-221. “Tg. adds; cf. MT and Te. at 7:7.

'"For MT “have vented your wrath”; cf. on Hab 3:12 (note 55). "MT zh is enclitic here (cf. Syr :‫כ‬‎ Tg. renders literally, as in 7:3, ete.

'“For MT “good”, as in other references where words are described as “good” (e.g. Isa 39:8; Jer 12:6; 18:20). The root -q-n occurs in Qoh 12:9 in connection with the arranging of proverbs. ,

“For MT “call”; cf. on v. 4 (note 6).

“For MT “I am jealous for”, cf. MT and Tg. at 8:2. The connection between jealousy and revenge is evident in MT Nah 1:2; cf. also 78. Ps.-J. Exod 34:14, etc. *' Ty. adds.

| ‎‫ מ‬Whereas MT refers to the excessive punishment inflicted on Judah by the Babylonians, Tg. decries a situation in which the Judahites have been assisted in wrongdoing by “the nations”. Does the Targumist have difficulty with the possible implication of MT that God is not fully in control of history? At Tg. Ong

Exod 23:2 the Aramaic /’b’5’ clearly means “do evil”; BH /r‘h in the sense of “for harm” is ‫יי‬‎ rendered by /bySw/Ilby5’ (e.g. Tg. Jer 21:10; Amos 9:4).

Translation

16. Therefore shall be built out upon the says the Lord and the Lord

187

thus says the Lord, I will return to Jerusalem in mercy, my Sanctuary“* in her, says the Lord of hosts, and the measuring” line shall be stretched structure of the walls of * Jerusalem. 17. Prophesy”® again, saying, Thus of hosts, The cities of my people”’ shall again be filled’* with prosperity shall again comfort Zion and shall again take pleasure in” Jerusalem.”

CHAPTER

2

1. And I lifted up my eyes and saw, and behold, four kingdoms.' 2. And I said to the angel who was speaking with me, “What are these?” And he said to me, “These are the kingdoms’ which scattered the people 0/7 Judah, Israel, and the inhabitants of” Jerusalem.” 3. And the Lord showed me four artisans.’ 4. And I said, “What are these

coming to do?” And he answered saying, “These are the kingdoms’ which scattered the people of* Judah and did not permit anyone to walk with erect stature;* and these have

Apparatus, Chapter 1 * Omitting byzy with Mss.

Notes, Chapter 1 (Cont.) “For MT “my house”; cf. 3:7, etc., and see on Hag 1:2 (note 4). 757 adds; cf. MT and Tg. | Kgs 7:23; Ezek 47:3. 57 adds. Normally 7g. uses §wr for city walls (e.g. Amos 1:7, 10, 14); kwt/ here may refer to the walls of the temple (cf. Ezra 5:8 [temple]; Dan 5:5 [palace]; 7g. Isa 38:2 [temple]). It is just conceivable that the Targumist has been influenced by 2:8f., according to which Jerusalem would be “inhabited as unwalled villages” and would have the divine presence as a wall of fire about it. As in the case of Isa 38:2, 7g. tends to use kwi/ to translate BH qyr (usually a wall other than a city wall). °For MT “call”; see on v. 4 (note 6). 4 Tz. adds; MT has “my cities”. See on Nah 1:2 (note 9).

**For MT “overflow”. "For MT “choose”: see on Hag 2:23 (note 26).

Notes, Chapter 2 'MT has “horns”, anticipating the reference to the “horns of the nations” in v. 4. Jer 48:25 talks of the “horn (7g. “kingdom”) of Moab”. An association with the four kingdoms of Daniel’s visions, as in Dan 2:37ff.; 7:17, was easily assumed (cf. Jerome, Commentary, ad loc., and see on Hab 3:17 [note 78]). For the direct equation of horns with kingdoms in MT see Dan 8:22. 2 Tg. adds. 3Discussion of the artisans may be found in 2. Sukk. 52b; Num.

Rab. 14:1; Cant. Rab. 2:13.4.

*For MT “so that no man could lift up his head”. Ty. Ps. -J. Lev 26:13 uses the phrase “with erect stature” to translate MT gwmmywt (“upright”). Cf. also 78. Hos 11:7; Mic 2:3; Num. Rab, 13:12.

188

Zechariah

come to frighten them, to destroy’ the kingdoms’ of the nations which took up arms° against the land of the house of Judah to drive it into exile. ”” 5. And I lifted up my eyes and saw, and behold, a man with a measuring line in his hand. 6. And I said, “Where are you going?” And he said to me, “To measure Jerusalem to see how much 1s its

breadth and how much its length.”* 7. And behold, the angel who was speaking with

me went forward, and another angel advanced to meet him, 8. and said to him, “Run,

speak to that young man there, saying, ‘Jerusalem shall be inhabited as unwalled villages for the multitude of people and cattle in her midst. 9. And my Memra will be to her, says the Lord, like’ a wall of fire encircling her'® round about, and I will make my Shekinah dwell in her midst in honour.’”'' 10. Summon those who are scattered and say to them, “Assemble yourselves together and come’ from the land of the north”, says the Lord, “for I have scattered’ you as’ the four winds of the heavens”, says the Lord. 11. Call to the congregation of Zion and say to her, “Escape and come," you who dwell in the province'® of Babylon.” 12. For thus says the Lord of hosts (after the glory which it was promised to bring upon you'’ he has sent me against’ the nations which plunder you, for he who harms’” you is as if he stretches forth his hand to

Notes, Chapter 2 (Cont.) ‫ ידע‬uses one of its standard lexical stock Guillaume (Hebrew and Arabic Lexicography: meaning “destroy”, on the basis of an Arabic support, nor, in view of the frequency of ¢br in

(thr) for MT ydwr (“throw down”). The attempt by A.‫‏‬ A Comparative Study [Leiden, 1965] 1 26) to give ydwr the‫‏‬

root, seems unconvincing. Guillaume does not cite 7g. in‫‏‬ the Tzs., would this have been advisable.‫‏‬

*For MT “horn”; cf. on Zeph 3:18 (note 44).

For MT “scatter”, as in | Kgs 14:15. 7g. usually renders BH 2 literally with bar. “Sperber notes that his Ms 6 has “length ... breadth”, which is also the order in Syr. For other such inversions noted for Ms c see Sperber’s apparatus at 5:4; 12:6. ’ Tz. adds (cf. Syr); for a list of such insertions of kaph comparationis in Tg. see Sperber IVb 85f. The dilution of metaphor to simile has obvious attraction for the 78%. in cases where God is involved.

‫ דש יל‬adds; the whole clause is repeated in 9:8 in an expansion of MT.‫‏‬ ''For MT “and I will be the glory within her”. In view of the future orientation of MT it is unwise to attempt conclusions about the condition of the Jerusalem temple at the time when 78. to this verse crystallized. See on 9:1 (note 2), and also the discussion at Hab 2:20; Zeph 3:5, 15. "For MT “Listen! Listen! Flee!” Cf. the similar expansion in v. 11. A more dignified return than is suggested by flight (v. 10) and escape (v. 11) is envisaged (cf. Isa 52:12). Assemble ... come: cf. on Zeph 2:1 (note 1).

For MT prsty (“I have spread out” [?]). “Mss “to” cf. Hebrew Mss, Syr, Vg. For MT “Listen, O Zion! Escape!”, cf. on v. 10 (note 12). Tz. construes MT “Zion” as vocative, as is

probably the case (cf. Syr, Vg; LXX otherwise). '*For MT “daughter”, which is represented by “congregation” at Isa 47:1; Jer 50:42; 51:33—a rendering which has just been preempted and whose appropriateness in the latter part of this verse would have been questionable. Cf. also 5:11 (MT “land of Shinar”).

"MT “after glory” is intractable. 7% interprets positively of God’s benign dealings with his people, probably seeing a reference to the “glorious return” announced in Isa 40:5. MT “and after glory you will receive me” 18 similarly treated in 78. Ps 73:24. EMT “to” Syr and two Hebrew Mss (de Rossi 715 and Ginsburg b) also have ‘/. 7%. might possibly be rendered “concerning”, but the hostile emphasis of “against” is more appropriate. "BH ng‘ most often means “touch” but sometimes has the sense favoured by 78. here (cf. MT and 7g. Jer 12:14).

Translation

189

touch” his eyeballs’'): 13. “For behold, 1 am about to lift up my mighty scourge” against them, and they shall be spoil for those who served them,” and you shall know that the Lord of hosts has sent me. 14. Rejoice and be glad, O congregation” of Zion, for behold, I will reveal myself” and I will make my Shekinah dwell in your midst”,”° says the Lord. 15. And many nations shall be added to the people of”’ the Lord at that time, and they shall be for a people before** me,” and I will make my Shekinah dwell in your midst;*’ and you®"' shall know that the Lord of hosts has sent me to prophesy” to you. 16. And the Lord shall make the people of the house of Judah to inherit their

Apparatus, Chapter 2 a

See commentary.

Notes, Chapter 2 (Cont.) Tz. modifies MT “touches” to avoid the suggestion that one can literally touch God’s eyes; cf. “as if he touches” in LXX. For the idea of stretching forth the hand(s) to touch eyeballs see 7g. Isa 11:8. *'MT “his eye” is numbered among the tigqiiné soph'rim, supposedly replacing an original reading “my eye” which is represented in a number of ancient texts (see McCarthy, Tiqqune Sopherim 61-70). Tg. agrees with MT, and in either case the reference will be to God’s eye (McCarthy 63, and see previous note), though Sperber’s Ms 6 (“to root out his own eyes”) favours a reflexive sense which also commended itselfto Kimchi (Commentary, ad loc.), and Tz. Ong. Deut 32:10 (“their eye”) takes evasive action in a similar situation (cf. A. Berliner, Targum Onkelos, 11 [Berlin, 1884] 209). (On the reflexive pronoun as used in Msc see Tal, The Language of the Targum of the Former Prophets 4f.) For

MT “his hand”: see on Zeph 1:4 (note 6).

> Tz. plhyhwn could be a noun as in MT ora IVb 348).

participle as Hebrew Ms Kennicott 96 and LXX (cf. Sperber

“For MT “daughter”, cf. Zeph 3:14. 07

MT and Tz. at 14:5, and see on Hab 3:3 (note 14).

°For MT “and I will dwell in your midst”; see the note on v. 9 and the references there. Sperber’s Ms c has a variant reading which reproduces part of Tz. Isa 12:6: “for the Great One (correcting /b’in the Ms to rb’) has promised to make his Shekinah dwell in your midst”. "Ty. adds; cf. Isa 56:6 and see on 1:17 (note 27); Nah 1:2 (note 9).

**For MT “to”. "~The “Additional Targum” (AT) to the verse (Sperber 111 who are to be a “people beloved” (‘m Abyb, which translates versions of Deut 7:6; 14:2; 26:18). AT thus limits the text in a (RB 73 [1966] 207). °Cf. vy. 14 and see on v. 9 (note 11). *!Sperber’s Ms v has wtyd‘yn (2nd pers. fem. sing., as MT) (cf. JOR 64 [1974] 317). Te. adds.

480) refers this clause to the returning exiles the Hebrew expression ‘m sglh in Targumic nationalistic way, as already noted by Grelot

and his text should be corrected accordingly

190

Zechariah

portion’ in the holy land, and shall again take pleasure in’ Jerusalem. 17. All the wicked have perished’> from before the Lord, for he has revealed himself’® from his holy abode.

CHAPTER

3

1. And he showed me Joshua the high priest standing before the angel of the Lord Accuser’ standing at his right hand to accuse him. 2. And the Lord said to the the and Accuser, “The Lord rebuke” you, O Accuser! May the Lord who has been pleased to

Notes, Chapter 2 (Cont.) “MT “And the Lord will inherit Judah as his portion” is converted by 7g. into a statement about Judah’s repossession of its land, with the suffix in Algw referred not to God but to Judah (“his” = “their”). It is therefore quite likely that 78. reflects here a post-A.D. 70 diaspora situation. “For MT “choose”; see on Hag 2:23 (note 26). M.P. Weitzman (“The Origin of the Peshitta Psalter”, in Emerton and Reif [eds.], Interpreting the Hebrew Bible 284-290) notes the rarity of Tannaitic references to God’s choosing Israel as possibly being reflected in Targum Ongelos’ preference for his “taking pleasure in”, rather than “choosing”, Israel. However, as Weitzman rightly points out in a footnote (p. 286), the Targumic tendency is to translate “choose” by “take pleasure in”, in all kinds of contexts unrelated to the matter of Israel’s election. It is very unlikely, then, that there is theological significance in 7g.’s somewhat less than literal rendering of BH bhr here or elsewhere. See on 9:16 (note 59). For MT “Be silent, all flesh.” As at Hab 2:20 (q.v.), 7g. introduces the idea of destruction, but is obliged to avoid any suggestion that this will affect the whole of humanity. BH bsr (“flesh”) is also rendered by “the wicked” in 78. Isa 40:6, but there is no consistency in 7g., much less the potential for a comparison with the New Testament Pauline concept of “the flesh” (sarx), since Tg. Isa 66:24 represents “flesh” by “the righteous” (pace A. Petitjean, Les Oracles du Proto-Zacharie [Paris, 1969] 150; see Strack-Billerbeck, Kommentar 1 331; W.D. Davies, Paul and Rabbinic Judaism [2nd ed.; London,

1955] 20). For other occurrences of the

clause under discussion see Zeph 1:7, 18; 3:8. **MT “has roused himself”; cf. Isa 51:9; 52:1 and see on Hab 2:7 (note 27): 3:3 (note 14).

Notes, Chapter 3 'In vv. If. the Tz. Mss exhibit the forms Ar’, At’h and yht’, all of which doubtless derive from the familiar ht’ root, meaning “sin”. Levy (Worterbuch 1 331) gives yht’ the sense of “tempter” (“der zur Siinde verleitet, Aufreizer, Satan”). In the other passages in the Old Testament where Satan is mentioned the Targumic equivalent is stn’(Job 1-2; 1 Chr 21:1), and this is also the reading of the haftaric text of this verse published by R. Kasher (Tarbiz 45 [1975-6] 41). * Tz. uses the same root (g‘r) as MT, whereas elsewhere BH g’r is rendered by nzp/zwp (cf. Mss here). It seems that the Hebrew original of this sentence had already acquired a semi-formulaic status (cf. Jude 9), thus accounting for the influencing of the Targumic version to this extent. In the War Scroll and the Aramaic Genesis Apocryphon from Qumran the verb ₪ occurs in a quasi-technical sense, unusually with the preposition mn (“from”), meaning “expel (an evil spirit) from” (IQGenAp XX:28f.; 1QM XIV:10) (cf. J.A. Fitzmyer, The Genesis Apocryphon of Qumran Cave 1. A Commentary (2nd ed.; BiOr 18a; Rome, 1971] 138). The verb is also used frequently in Hebrew and Aramaic incantations of a later period; see J. Greenfield in G.B. Sarfatti 67 al. (eds.), Studies in Hebrew and Semitic Languages (E.Y. Kutscher Memorial Vol.; Ramat-Gan,

1980)

XXXVII-XX XIX.

Translation

19]

make his Shekinah dwell in’ Jerusalem rebuke’ you. Is not this a brand rescued from the ‫ו‬‎ "3. And Joshua had sons who had married wives who were unsuitable for priests,’ and he was standing before the angel. 4. And he answered and spoke to those in attendance before him, saying, Speak to him and let him drive out from his house the wives who are unsuitable for priests; and he said to him, Look, for’ 1 have removed your sins from you and have clothed you with righteous deeds.’ 5. And he’ said, “Set!° a clean turban upon his head.” And they set a clean turban upon his head, and made him marry a wife who was suitable for a priest;'' and the angel of the Lord was

Notes, Chapter 3 (Cont.) ‘For “who chooses Jerusalem”; see on 2:9 (note 11), 16 (note 34).

*MT “And Joshua was clothed with filthy garments.” The reference to the illicit marriages derives from Ezra 10:18 where the marriage of sons of Joshua to foreign women is noted, while the symbolic equation of clothes with spouses may have drawn inspiration from the custom of claiming a wife by casting one’s garment over her (Deut 27:20; Ruth 3:9; Ezek 16:8). “who had married wives” is lit. “by whom wives were taken”—an instance of the so-called q‘til /° syntagma which is particularly characteristic of Eastern Aramaic (including Syriac) and which, in the view of E.Y. Kutscher, entered the language as a calque from Old Persian (Kutscher, “Two ‘Passive’ Constructions in Aramaic in the Light of Persian”, in Proceedings of the International Conference on Semitic Studies held in Jerusalem, 19-23 July, 1965 (Jerusalem, 1969] 132-151). “unsuitable” involves the root k-5-r which occurs in similar contexts in 78. Ps.-J. Lev 21:14; Tz. Ps 144:12. The root is also used of women, in a general commendatory sense, in 78. Prov 12:4; 31:10; 2 Chr 13:2. hieroprepeis in Titus 2:3 is roughly comparable. *For MT “standing”; cf. MT and Tg. | Kgs 17:1. It is more a matter of interpretation than of antianthropomorphism, since the same modification is made where the “standing” relates to an earthly monarch (cf. 1 Sam 16:22; 1 Kgs 1:2). ‫“ *אוך‬Remove the filthy clothes from him.” The addition of “Speak to him” is necessary since the‫‏‬ attendants in the divine court can have no more direct involvement in Joshua’s expulsion of the women‫‏‬ from his household. With “drive out” compare /hwsy’in Ezra 10:19.‫‏‬ "Te. adds; cf. Syr.

“MT mhlswt means something like “fine garments” (cf. Isa 3:22). D.W. Thomas explains the word from the Arabic hls, “become pure, clear, white” (JTS 33 [1932] 279f.), so that there may be some lexical basis for Tz. zkwn, from a root meaning “clear, pure”. Rashi’s comment seems to embrace both 7g. and the proposed etymology: “He compares the righteous deeds to fine robes, garments beautiful and white.” In the New Testament we may compare Rey 19:8 (cf. | Tim 2:9f.). Such a reference as Isa 61:10 (“robe of righteousness”) may have contributed to the development of the idea (cf. Isa 64:5[6]). For righteous deeds as affording protection see 7g. Isa 1:6 and the note ‫סח‬‎ 4. °Cf. Mss Kennicott 232 (primo), 170; Syr, Vg. MT has the Ist pers. sing. (cf. 7z. Mss), thus allowing the prophet a vocal part in the proceedings. See next note. '°MT “let them set” (cf. Syr). Tz.’s imperative (cf. LXX) could be taken to support “and he said” against the variant “and I said”, since, if the latter were the true Targumic reading, it is less likely that MT’s jussive would have been strengthened to an imperative, now on the lips of the prophet himself. The variant would then simply represent a later assimilation to MT without regard to this finer point. "For MT “and clothed him with garments”; see on v. 3. But, of course, if Joshua had sons he must have

been married already. And why does 7g. now focus on Joshua’s presumed mésalliance when it has converted .‫צץ‬‎ 3 into a statement about his sons? Although Jerome (Commentary, ad loc.) knows of a tradition according to which both Joshua and his sons were guilty of contracting marriages to foreign wives, it is unlikely that 7g. would treat the matter so casually as to mention only the sons in v. 3 and then Joshua in v. 5. On the other hand, the earliest form of the haggadah represented in 78. makes Joshua the sole culprit, for having married a harlot (Justin Martyr, Dialogue 116), so that it is possible that 7. to this verse

192

Zechariah

standing by. 6. And the angel of the Lord charged Joshua, saying, 7. “Thus says the Lord of hosts, ‘If you Wall - paths which are good before me,’ and if you Beer the charge of my Memra,"” then’ you shall judge those who serve in my Sanctuary’ and you tne have charge of my courts, and at the resurrection of ihe dead I will raise you to life'® and will give cu feet to walk'’ among these seraphim.'* 8. Hear now, Joshua the high priest, you and'” your companions who sit before you, for they are men who for them,’° for behold, I will bring my servant the are worthy thata sign be performed anointed One,”! and he shall be revealed.”® 9. For behold, the stone which I have set

Notes, Chapter 3 (Cont.) contains a residual trace of the earlier form of the haggadah which was later revised in favour of Joshua and against his sons, as in v. 3. We should then have to imagine that some such factor as Christian allegorical comparisons between Joshua and Jesus (cf. L. Ginzberg, The Legends of the Jews V1 [Philadelphia, 1928] 427), rather than the foreign wives tradition of Ezra 10:18, first inclined Jewish haggadists towards this interpretation of Joshua’s filthy clothes. '*MT has “my paths”, which 7g. explains in a manner that excludes any anthropomorphic possibilities (cf. MT and 7p. Isa 55:8; Mal 2:9, etc.) For “the good path” in MT see | Sam

12:23, etc.

For MT “my charge”. ‘Despite the Massoretic punctuation it is probably better to begin the Targumic apodosis here. The words “and at the resurrection...” which, on analogy with MT, might offer an alternative beginning to the apodosis, actually read more like its continuation. 'SFor MT “my house”. Joshua’s own sons would, presumably, come into 78.% category of “those who serve”.

'’This Targumic expansion introduces a theme beloved of the Targumists, and it occurs as a way of explaining how Joshua will gain access to the heavenly court: it will be at the resurrection. In view of this explanatory function it is inadvisable to assume that 7g. is implying a conditional, or limited, resurrection of the dead. On resurrection in the 785. see Gordon,

SVT 29 (1978) 1 #5-121; A. Rodriguez Carmona,

Targum

y Resurreccion. Estudio de los Textos del Targum Palestinense sobre la Resurreccion (Granada, 1978). "For MT mhikym (“places to walk’[{?]), which 7g. treats as a participle, hence the insertion of “feet”. Tz. Ms Parma 555 (Kasher, Tarbiz 45 [1975-6] 42) introduces the idea of swift feet so that Joshua may be able to escape the company of Ahab and Zedekiah, who were made to undergo ordeal by fire according to b. San. 93a; PRE 33. '*MT “who stand”. Cf. Isa 6:2, 6 for the presence of seraphim in the heavenly court, though 7g. paraphrases there by “ministers”. "Codex Reuchlinianus inserts: “Hananiah, Mishael and Azariah”, who also had experienced trial by fire (Dan 3). Cf. b. San. 93a; Gen. Rab. 56:11; Exod. Rab. 9:1. For other examples of Targumic identification of individuals unspecified in MT see Le Déaut, La Nuit 60n. *°MT “men of a sign” (lit.) means that they themselves constituted a sign (cf. Isa 8:18, where also Tz. changes the basic sense). Cf. b. Hor. 13a and the references in the previous note. P. Humbert (RTP 44 [1911] 17f.) argues that the sign of which Joshua’s companions are worthy is that of (their own) resurrection, but his attempt to apply cold logic to 7g. is not convincing. ‫“ לז‬the messiah” (MT “the Branch”). For “Branch” translated by “anointed one” see also 6:12: Isa 4:2:‫‏‬

Jer 23:5; 33:15, and cf. Lam. Rab. 1:51. The Tes. frequently insert references to the messiah, with or without‫‏‬ a basis in MT. See Humbert,

RTP 43 (1910) 420-447; 44 (1911) 5-46; S.H. Levey, The Messiah: An Aramaic‫‏‬

Interpretation (Cincinnati, 1974); Chilton, The Glory of Israel, 86-96, 112-117; J. Shunary, Tarbiz 42 (1973)‫‏‬ 562-952. 7 Tz. adds this clause, as also at 6:12. For the “revelation” of the messiah see 4 Ezra 7:28. M. McNamara (The New Testament and the Palestinian Targum to the Pentateuch [AnBib 27/27a; Rome, 1966/1978] 249) regards this mode of reference to the coming of the messiah as particularly characteristic of the first century A.D. (cf. pp. 246-252). According to Tz. Mic 4:8 the “Messiah of Israel” was hidden “because of the sins of the congregation of Zion”; see further G.F. Moore, Judaism in the First Centuries of the Christian Era, the Age of the Tannaim 11 (Cambridge [Mass.], 1932) 343f.; 16 Déaut, La Nuit +

Translation

193

before Joshua—upon one stone are seven facets;”* behold, I will reveal its facets’,”* says the Lord of hosts, ‘and I will remove the sin of that land in one day.’ 10. ‘At that time’, says the Lord of hosts, ‘you shall call each to his neighbour under the fruit of his” vines and under the fruit of his” fig-trees.”

CHAPTER

4

1. And the angel who was speaking with me returned and roused me like a man that is roused from his sleep. 2. And he said to me, “What do you see?” And 1' said, “I see, and behold, a lampstand all of gold and a’ bowl on the top of it, and its seven lamps which are upon it—seven—and seven (pipes) which pour oil from them’ to the lamps which are on top of it; 3. and two olive-trees which are beside it, one on the right of the bowl and the other on its left.”* 4. And I answered and spoke to the angel who was talking with me, saying, “What are these, my lord?” 5. And the angel who was speaking with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.” 6. And he answered and spoke to me, saying, “This is the word of the Lord with? Zerubbabel, saying, ‘Not by strength, nor by might, but by my Memra’®

Notes, Chapter 3 (Cont.) MT

lit. “eyes”. Perhaps 7g. is related to hzyth in the expression ‘bn hzyth in 11QtgJob XXX:4 where M.

Sokoloff, however, inclines to emendation to zwyth (“corner”) (The Targum to Job from Qumran Cave XI

{Ramat-Gan, 1974] 87, 147). *For MT “engrave its inscription”; Tz. perhaps confuses BH pth 1 (“open”) and pth II (“engrave”). Syr

has “I am opening its gates”. 578. adds; cf. | Kgs 5:5; Mic 4:4.

Notes, Chapter 4 Tz. agrees with Qeré; Kethib “and he said”. 2MT “its (bowl)”; other 72. Mss as MT.

*For MT mwsqwt, Sperber (IVb 348) thinks that 7z. represents mésig6t (“pouring”, from BH swgq Il, “pour”?). Note that the same Aramaic occurs in v. 12 in a paraphrase of MT. By normal canons the translation offered for Tz. is contrived and may attempt to attribute to it a measure of coherence which it simply does not possess. MT is notoriously difficult, while 7g.’s close adherence for the most part, particularly in the reproduction of the normally distributive “seven and seven” (i.e. seven apiece), seems to

preclude the hope ofany new light from that source. For discussion of Zechariah’s lampstand in the light of | archaeological discoveries see R. North, Biblica 51 (1970) 183-206. ‘Sperber’s Ms 6 adds: “These are the two holy ministers Moses and Aaron standing beside it. Moses stands on the south side and teaches the people the words of the law, and Aaron stands on the north side to make atonement for the sins of the congregation.” Similarly 78. Ms Parma 555 (Kasher, Tarbiz 45 [1975-6] 44). Cf. the identification of the two “sons of oil” (v. 14) as Moses and Aaron in Exod. Rab. 15:3. ‫ד‬

“to”; cf. Zeph 1:1, etc.

°For MT “my spirit”; see ‫סח‬‎ Hag 2:5 (note 3).

.‫‏‬

194

Zechariah

says the Lord of hosts. 7. What are you reckoned,’ O foolish kingdom?’ Are you not like’ a plain before Zerubbabel? And he shall reveal his anointed One’? whose name is told from of old,'' and he shall rule over all kingdoms. ‫יל‬‎ 8 And there was a word of prophecy from” the Lord with me, saying, 9. “The hands of Zerubbabel have begun to build'’ this house and his hands shall complete it, and you”” shall know that the Lord of hosts has sent me fo prophesy concerning’® you. 10. For who is this who has despised this day on account of the building, because it ts small?'’ Will he not rejoice again’*

Notes, Chapter 4 (Cont.) "For MT “What are you?” Cf. Tz. Joel 4:4. ‘MT “O great mountain”. While the root 3-‫ק‬-]‎ ₪88 connotations of size, abundance (cf. Akkad. fapasu),

the correspondence between MT gdw/ and Ty. tpst’is hardly to be explained on this basis. The equation of mountain with kingdom is encouraged by such references as Dan 2:35, 44f.; cf. also MT and 7g. Isa 41:15 and perhaps also LXX /aoi (“peoples”) for MT “mountains” in Hab 3:10. The expression “foolish kingdom” also occurs in Tg. Jer 49:4 (cf. MT Deut 32:6, 21). Codex Reuchlinianus and Sperber’s Ms 6 identify the kingdom as Rome (Ms 6 “Rome which will be destroyed”; cf. Pal. 785. Gen 15:12). On the other hand, the

comparable “foolish nation” in Ecclus 50:25 refers to the Samaritan community. 7g. Ps 74:22 has “foolish (tps) king” for MT nb/ (“senseless man”)—a possible reference to Antiochus Epiphanes (cf. H.H. Rowley, The Zadokite Fragments and the Dead Sea Scrolls (Oxford, 1952] 74n.). The Jewish interpretation of the great mountain known to Jerome was quite different: “ad diabolum dictum intellegunt”. In Ya/qut Shimoni (ad loc.) and PRE 9 the mountain is taken to represent King Messiah (cf. Levey, The Messiah 98). Ephraem Syrus (Commentary, ad loc.) paraphrases by “What are you reckoned, O Gog, whom they compare to a great mountain?” See further note 10 below. ’ Tz. continues the interrogative tone of the first clause, with the effect much as in MT’s terser “(You will be) a plain”.

"The stone of MT is interpreted messianically; cf. Tg.’s king in Zion, for MT’s stone, at Isa 28:16, and the Targumic interpretation of the rejected stone of Ps 118:22 with reference to David. (These two verses are given a christological application in | Pet 2:4-8.) See also on 3:8 (note 21). If the “foolish kingdom” originally was Rome (cf. note 8 above) then the 7g. to this verse envisages the advent of the messianic kingdom on the heels of the Roman empire, just as might be deduced from Dan 2:44 (as commonly interpreted; see on Hab 3:17 [note 78[(. ‫ "דש‬has no translation as such of MT‫ ‏‬1% ‫ רש‬hn hn Ih. For the premundane origin of the name of the‫‏‬ messiah see 72. Mic 5:1(2); Ps 72:17; b. Pes. 548, etc. Cf. the naming of the Son of Man “before the sun and‫‏‬ signs were created” in I Enoch 48:3. While the 78%. speak of the name of the messiah as preexistent, this does‫‏‬ not necessarily exclude the idea of the messiah’s personal pre-existence, if 1 Enoch 48:1-6 is anything to go‫‏‬ by. See, nevertheless, Moore, Judaism 11 44.‫‏‬ " Tz. adds this clause; cf. the similar addition at 9:15. The primary function of the messiah was to subdue the nations that had enslaved Israel (7g. Isa 53:8; Pss. Sol. 17:32, and especially b. Ber. 34b). Cf. on Zeph 1:1 (note 1). For

MT ysdw; see on Hag 2:18 (note 18).

"Tz. has plural (cf. Hebrew Mss, Syr) for MT singular. Codex '"For MT “to (you)”; Tz. Mss have “to prophesy to (you)”. "For MT “Who despises the day of small things?” 7g. alludes Temple as compared with its more distinguished predecessor (cf. the Second Temple surpassed that of Solomon (compare Ezra 6:3

Reuchlinianus has the singular with MT.

to a specific “small thing”’—the Second Ezra 3:12?), though in actual dimensions with 1 Kgs 6:2). In Tg. “small” may mean

“unfinished, incomplete” (cf. Hag 2:3).

| Mike converts MT’s statement into a question, inserting Al’ yrwb (lit. “will he not return?”). The Targumic singular subject is to maintain consistency with the first part of the verse.

Translation

195

when he sees the plummet in the hand of Zerubbabel—seven layers like” these? The works of people throughout the whole earth are revealed before the Lord.””° 11. And I answered and said to him, “What are these two olive-trees on the right of the lampstand and on its left?” 12. And I answered a second time and said to him, “What are the two olive branches which are beside”! the two golden bowls, “” which pour oil from them to the golden /amps?””* 13. And he spoke to me, saying, “Do you not know what these are?” 8 I said, “No, my lord.” 14. And he said, “These are the two sons of the great ones,’ who stand before the lord of all the earth.”

CHAPTER

5

1. And again 1 lifted up my eyes and saw, and behold, a flying scroll. 2. And he said to me, “What do you see?” And I said, “I see a flying scroll; its length is twenty cubits and its breadth ten cubits.” 3. And he said to me, “This is the curse which wil/' go out

Apparatus, % The clause

Chapter

4

beginning “which are

...” is present

in Sperber’s Ms vy, his apparatus notwithstanding.

Notes, Chapter 4 (Cont.) '°MT’s mention of the (seven) “eyes of the Lord” refers back to v. 2. With 78. seven layers contrast the “three courses of great stones and one course of timber” of Ezra 6:4. Cf. on Hag 2:15 (note 12). *°Tg. interprets the strong anthropomorphism of MT in such a way as to invest it with some moral significance. Cf. 9:1 where the same Aramaic represents /yhwh ‘yn ‘dm, and see also Ty. | Sam 2:8; Amos 9:8: Jon 3:10. The similar reference to God’s eyes in 2 Chr 16:9 is not treated in the same antianthropomorphic way in 7g. Chronicles. 4 Tz. byd is given the meaning “beside” (cf. MT?) in order to obtain a reasonable sense; cf. Syr “between”,

and Kimchi’s explanation of MT byd by brwk (“in the midst [of]”). The Targumic ‘sqrytwn seems to derive from the Greek escharis (“brazier”, “fire-pan”); so essentially Levy, Wérterbuch | 50. The suggestion (e.g. Jastrow, Dictionary 97) to make Tg. conform to LXX by reading mqswtyryn (lit. “nostrils”, 1.6. “tubes”) is too radical, albeit it may bring 7%. closer to MT sntrwt (“pipes” [?]). See, however, I. Low in his note appended to Krauss’s unlikely proposal to read ‘sqytyrwn (Krauss, Griechische und Lateinische Lehnworter 1 97). Kimchi compares MT with BH spAt (“jug”) and, in explanation of 7z., cites 78. Ong. Exod 16:31 where ‘sqrytwn translates MT spyht (read as spht?). >3For MT “which pour the gold from (upon) them” (lit.); 7g. largely as in v. 2 (q.v.). ‫“ אד‬sons of oil”, a term applied to the scholars of Palestine in b. San. 24a and to Aaron and David in‫‏‬ Sifra (Tsav 18). See further Strack-Billerbeck, Kommentar 111 811f. The expression “sons of the great ones”‫‏‬ translates MT “sons of God” in Tgs. Ong. and Ps.-J. Gen 6:2 (cf. P.S. Alexander, J/JS 23 [1972] 60-71).‫‏‬

Notes, Chapter 5 ‘Construction as in Tg. Nah 1:2 (q.v.).

196

Zechariah

upon the face of the whole land, for everyone who Steals and utters lies’ is punished’ by this, and everyone who swears falsely by my name’ is punished’ by this. 4. I have brought it forth”, says the Lord of hosts, “and it shall enter the house ofthe thief and the house of him who swears falsely by my name, and it shall remain in the midst of his house and shall destroy it with its timber and its stones.” 5. And the angel who was speaking with me came out and said to me, “Lift up now your eyes, and see who these are that go into exile. *> 6 And I said, “Who’ are they?” And he said, “These are the people who were trading with false measure, and behold, they are going into exile before all the inhabitants of the earth. ° 7. And behold, swift-footed peoples took them into exile in“ haste, and other peoples came and settled in their place because they .trading with false measure. ‫'ד‬‎ 8. And he said, “Because of this they were found guilty,y, * and went into exile because they were trading with false measure, and other peoples

came and settled in their place.” 9. And I lifted up my eyes and saw, and behold two states going into exile,’ and swift-footed people were taking them into exile in haste, just as a vulture flies,'° and they took into exile the people who were trading with false

Apparatus, Chapter 5 a

Mss.

Notes, Chapter 5 (Cont.) 576 adds “and utters lies”. “Whereas MT is probably making the point that hitherto (MT ngqh), Tg. sees the flying scroll as the agent of judgement *Tz. expands in accordance with v. 4. Swearing per se Zechariah [ICC] 171). With 78.% addition of “falsely” cf. also

the thief and perjurer have gone unpunished on all such. was not, in any case, a crime (cf. Mitchell, Hos 4:2, 15. °MT “what is this that comes forth”. For BH ys’ given the sense of “go into exile” see Jer 10:20. ‫ "זה‬MT the ephah contains the wickedness which is being banished from the land, whereas for Tz. the‫‏‬ mention of ephah conjures up the kind of picture of dishonest trading suggested by Prov 20:10; Amos 8:5.‫‏‬ Tg.’s paraphrase (“before all the inhabitants”) clearly reflects MT ‘ym (“their appearance”) against ‘wri‫‏‬ (“their guilt”) of LXX, Syr. For other explanations of the exile as given in 78. Prophets see Smolar and‫‏‬ Aberbach, Stucies 201-204.‫‏‬ From the mention of people brought in to replace the deportees we may deduce that 78. is referring to the Assyrian conquest of the northern kingdom of Israel (cf. 2 Kgs 17:24). swift-footed: cf. Deut 28:49 and the description

of the Chaldeans

in Hab

1:6. Whether

78.'% emphasis

on

the haste

with

which

the

deportation was carried out is in any way related to MT is difficult to judge. A connection, in a midrashic waa between MT ‘prt (“lead”) and the young (‘pr) stag as in Cant 2:8f. is a slight possibility. *This clause for MT “This is wickedness”;

78. continues its theme of the guilt of those who were deported.

°’The two women of MT thus represent for 7g. the two kingdoms of Israel and Judah (cf. Jerome, Commentary, ad loc.). Cf. the women Oholah and Oholibah in Ezek 23:44, and Tz.’s explanation of the women at ease in Isa 32:9 as “states that dwell at ease”. For other explanations of the two women see ₪. Qidd. 49b; Exod. Rab. 25:2.

"Cf. MT and Ts. Deut 28:49,

Translation

197

measure,'' among the kingdoms of the nations of the earth which were under all the heavens. 10. And I said to the angel who was speaking with me, “Where are they taking into exile the people who were trading with false measure?" 11. And he said to me, “To prepare a place for them in the province of Babylon;"* and they shall be detained and kept there until their time arrives.”"*

i

PRG

1. And again I lifted up my eyes and saw, and behold, four chariots coming out from between two mountains; and the mountains were mountains of bronze. 2. With the first chariot were red horses, and with the second chariot black horses; 3. and with

the third chariot were white horses, and with the fourth chariot dappled,’ ashcoloured’ horses. 4. And I answered and said to the angel who was speaking with me, “What are these, my lord?” 5. And the angel answered and said to me, “These are the

four kingdoms which are themselves before the lord the north country, and the have gone out to the south

like’ the four winds of heaven, going forth after presenting of all the earth. 6. The one with the black horses goes out to white ones have gone out after them, and the dappled* ones country.” 7. And the ash-coloured* went out and sought to

go to patrol the earth, and he said, “Go, patrol the earth; so they patrolled the earth.”

Notes, Chapter 5 (Cont.) ''the people...: for MT “the ephah”; see on v. 6. MT talks about the building of a“house” (temple?) in Babylon for the woman personifying wickedness, but 7z. finds a ready allusion to the domicile of the deportees from Judah in particular. As elsewhere in the “official” Tzs., MT Shinar is (correctly) equated with Babylon. “For MT “and it shall be established and it (sc. the ephah) shall be deposited there upon its base”. Tg., however, discerns a reference to the fulfilment of the period of captivity in Babylon; cf. Jer 29:10; Dan 9:2, and Rashi on this verse.

Notes, Chapter 6 'MT brdym

(“spotted”), translated

as in Tg. Ong. Gen

31:10,

12. “Light-coloured” (“hellfarbig”) is

favoured by Dalman, Handwéorterbuch 342.

>For MT msym (“strong” ]?[(, which is often regarded as intrusive in this verse. LXX has psaroi (“dapple-grey”). Menachem ben Salomo gives the reading as qfymyn (cf. W. Bacher, JQR 11 [1899] 655). For an attempt to explain MT ‘msym as meaning “reddish dust-coloured” see A. Guillaume, Hebrew and Arabic Lexicography (Leiden, 1965) 11 7 (cf. 1 24). > Ty. adds the italicized words. In Dan 7:2ff. the four winds of heaven stir up the great sea whence emerge four beasts representing a quartet of world empires. Ephraem Syrus (Commentary, ad loc.) also equates the winds with four kingdoms. “See on v. 3 (note 2).

198

Zechariah

8. And he called aloud to me and spoke with me, saying, "1.00%" at those which go "‫סטו‬‎

to the north country; say to them,’ ‘Do my pleasure® in the north country.” 9. And there was a word of prophecy from’ the Lord with me, saying, 10. “Take from the children of’ the captivity, from Heldai and from Tobiah and from Jedaiah, who have come’ from Babylon, and you shall come on that day, and shall enter the house of Josiah son of Zephaniah. 11. And you shall take silver and gold and make a large crown’ and set it upon the head of Joshua, son of Jehozadak, the high priest. 12. And the man you shall speak to him, saying: “Thus peaks the Lord of hosts, saying,: 3 whose name is Anointed" will be revealed,'' and he shall be raised up,'” and shall build the ee of the Lord.'* 13. He shall build the temple of the Lord and he shall assume majesty’ and shall sit and rule upon his throne; and there shall be a high" priest beside his throne,'® and there shall be peaceful understanding between the two of them.’

Apparatus, Chapter 6 a

Mss.

Notes, Chapter 6 (Cont.) *This addition by 7g. is necessary because of the change from indicative to imperative in what follows. °For MT “they have put my spirit at rest”, 7z. representing hanihii for hénihii. For “spirit” translated by “pleasure” see also Isa 34:16. The thought that either kingdoms or horses could give rest to the divine spirit was doubtless abhorrent to the Targumist. "Te. adds.

“Tg. reproduces the peculiar construction of MT at this point (see the commentaries). It may be that MT is to be explained along the lines of “literary insertion” (cf. D.T. Tsumura, “Literary Insertion [AXB Pattern] in Biblical Hebrew”, VT 33 [1983] 468-482). ‫ לוד‬has “crowns”, but 7g. treats the plural as a pluralis excellentiae, hence the addition of “large”. Tg.‫‏‬ should not be taken to support the reading “crown” (sing.), though its evidence is commonly misinterpreted‫‏‬ in this way.‫‏‬ For MT “the Branch”; cf. Num. Rab. 18:21 and see on 3:8 (note 21). The reference was early regarded as messianic in Christian circles (e.g. Justin Martyr, Dialogue 106:4, 121:2). '' Tz. adds “will be revealed”; cf. 3:8 in this respect. For MT “and he shall grow up in his place”. Levey (The Messiah 99) translates yirby by “(destined) to be anointed”, which is possible (cf. Zz. 2 Sam 3:39), though less likely here in view of the underlying Hebrew. See especially 78. Jer 30:21. "The statement in 7g. Isa 53:5 that the messiah would rebuild the temple appears to be based on this verse (cf. >. Seidelin, ZNW 35 [1936] 212f.). Churgin ( Targum Jonathan 26) sees in Tg. Isa 53:5 a reference to the messianic pretender Bar Kochba (cf. also Levey, The Messiah 67). “Tg. zyw, as elsewhere, for MT hwd (e.g. Isa 30:30). The Ms variant ‫ורץ‬‎ (“Land he shall bear] arms”) is preferred by Levy (Worterbuch 1 218), but probably arose because of the relative frequency of the expression nf/ zyn in the 78%. (e.g. Isa 22:6; Zeph 3:18; Zech 2:4). ' Tz. adds; Codex Reuchlinianus has “a priest ministering”. ‘On the assumption that the crown mentioned in v. 11 was originally intended for the head of Zerubbabel, MT here is usually rendered “and there shall be a priest by his throne”. 7z., while retaining the reference to Joshua in v. 11, probably should be construed in the same way, with the Reuchlinianus reading (see previous note) probably more favourable still as regards the acceptance of a civil (“messianic”) and priestly diarchy. Such is clearly envisaged in 78. | Sam 2:35. See further Humbert RTP 44 (1911) 18f.; Chilton, The Glory of Israel 23f. On the question of the Qumran messiah(s) see Schiirer 11 4.

Translation

199

14. And there shall be praise'’ for Helem, and for Tobiah, and for Jedaiah, and for Hen the son of ephaniah; for a memorial in the temple of the Lord. 15. And they shall come from a far country'® and shall build in the seine of the Lord, and you shall know that the Lord of hosts has sent me to prophesy” to you. And it shall come to pass, if you will certainly listen to the Memra’’ of the Lord your God.”

CHAPTER-7 1. And it came to pass in the fourth year of Darius the king (that) there was a word of prophecy from' the Lord with Zechariah, on the fourth day of the ninth month, in Chislev. 2. And Sarezer, with Regem-melech and his men, sent to the house of God’ to pray before’ the Lord, 3. to speak fo the priests who were serving in the Sanctuary’ of the Lord of hosts, and to the scribes,° saying, “Shall | mourn in the fifth month? Shall 1 abstain from pleasures® as 1 have done for so many years?”4. And there was a word of

Notes, Chapter 6 (Cont.) ‘In v. 11 Tg. has talked of a “large” crown for Joshua the high priest; now it avoids mention of crown or crowns, perhaps because such a crown was simply not known to have existed in the Second Temple (but see m. Midd. 3:8), or because it was not thought right that Joshua’s crown should be associated too closely with the men who provided the gold and silver for it. 'SMT has “And those who are far off will come”, which could suggest the participation of non-Jews in the temple construction. The Targumic version is, perhaps, an attempt to restrict the involvement to Jewish exiles.

Ty. adds. For MT “voice”; cf. Hag 1:12.

Notes, Chapter 7 ‘Te. adds. 71XX also renders MT

hyr-7 with an accusative of direction. Whether

7g. should be translated “to

Bethel” or “to the house of God” is a fair question. The terms of v. 3 favour the second possibility, though the use of 7 for “God” in Tg. would

be unusual.

Note that Codex

Reuchlinianus and Ms 6 omit the

preposition and could be translated “And Bethelsarezer and Regem-melech and his men sent. .. .” 3For MT “to entreat the face (lit.) of the Lord”, which is similarly paraphrased in Syr; cf. also MT and 78. at 8:21; Mal 1:9. *For MT “who (belonged) to the house”. 7g.’s habitual use of “serving” in such contexts renders it very unlikely that it reflects the reading bby (“in the house”) of Mss Kennicott 150, 155 (pace Mitchell, Zechariah [ICC] 198). ‘Ty. frequently equates prophets with scribes (e.g. Isa 3:2; 9:14; 28:7; Hos 4:4), probably in recognition of the scribal perpetuation of the prophetic tradition as explained in b, BB 12a: “Since the day when the temple was destroyed, prophecy has been taken from the prophets and given to the sages.” See Gordon, “Targum as Midrash”; Hayward, JJS 36 (1985) 210-221. 6For MT Anzr, which must at the least connote abstinence from food. ‘smy in the Reuchlinianus variant is a Hebraism.

200

Zechariah

prophecy from’ the Lord of hosts” with me, saying, 5. “Speak to all the people of the land and to the priests, saying, When you were fasting and mourning in the fifth month and in the seventh these seventy years, were you humbling yourselves in a fast of contrition before me?’ 6. And when you ate and when you drank, was it not to benefit yourselves’ that you ate, and fo benefit yourselves'° that you drank? 7. Are these not the words which the Lord sent'' through the former prophets when Jerusalem was inhabited and at peace, with her cities round about her, and the south and the lowland were inhabited?” 8. And there was a word of prophecy from” the Lord with Zechariah, saying, 9. “Thus speaks the Lord of hosts, saying, Give true judgement, and show kindness and compassion each to his brother. 10. And you shall not oppress the widow or orphan, the stranger or poor, nor shall any of you devise evil in your heart against his brother.” 11. But they refused to listen and turned a rebellious shoulder’ and made their ears heavy so as not to hear. 12. And they made their heart hard like’ adamant lest they should hear the law and the words which the Lord of hosts sent by his Memra'> through the former prophets. So there was great wrath from the Lord of hosts. 13 “And it came to pass (that) as the prophets prophesied to them'® and they did not listen, so they prayed before me'’ and | did not listen to their prayer "%* cays the Lord of hosts. 14. “And I scattered’’ them among’ nations which they did not know, and the land was desolate behind them without any going to and fro, because’' they made the land of delight” into a desolation.”

Apparatus, Chapter 7 “ “of hosts”: so Ms v (pace Sperber). . Ms.

Notes, Chapter 7 (Cont.) "Te. adds.

*Tg. Mss lack “of hosts” (cf. Mss Kennicott 89, 182, de Rossi 211 [primo], LXX, Syr). For MT “was it for me that you were fasting?” Tz. explains what it means to fast “for the Lord”. "Explanatory additions by 7g.; cf. on 1:3 (note 5).

''For MT “proclaimed”, Tz. dissociates God from the physical act of proclamation (cf. v. 12 and 9:12). "Ty, adds.

Lit. “and they set their shoulder rebellious” (so also Syr). AS commonly,

7g. converts MT’s metaphor into a simile (so also Syr).

"For MT “spirit”, see on Hag 2:5 (note 3). 'SAs in v. 7 (q.v.), Tg. explains that God did not proclaim his word direct, but through his servants the prophets. MT has simply “he called”. Cf. 78. Isa 22:12; Jer 7:13; 35:17. "For MT “they called”. 70. uses a standard expression, having no intention of representing the word-play of MT. In this and the following clause 78. reproduces the imperfect tense of MT and so might as appropriately be translated by the future. '* Te. uses another standard expression (lit. “did not receive their prayer”); cf. 10:6, ete. “MT uses the verb s‘r (“blow away with a storm”).

: a MT “over”. 7g. omits “all” (cf. Mss Kennicott 161, 201, 224), as it sometimes does (see Sperber IVb Of.). *'Tz.’s change of conjunction makes what was probably intended as a consequence of the exile into its 7 Cf. also Syr in this respect. Codex Reuchlinianus, on the other hand, has the simple connective as in

Translation

CHAPTER

201

8

1. And there was a word of prophecy from' the Lord of hosts,’ saying, 2. “Thus says the Lord of hosts, | am taking revenge’ for Zion with great jealousy, and there is great anger from before me against the nations which provoked her.’ 3. Thus says the Lord, I will return to Zion and make my Shekinah dwell in the midst of Jerusalem,

and Jerusalem shall be called the city of truth,° and the hill of the Sanctuary of’ the Lord of hosts, the holy hill. 4. Thus says the Lord of hosts, There shall again be old men and old women sitting in the streets of Jerusalem—each shall be protected by his good works’ —for very age. 5. And the streets of the city of Jerusalem’ shall be filled with youths and maidens singing praises’ in her open squares.'' 6. Thus says the Lord of hosts, When my fear is precious in the eyes of“ the remnant of this people, in those days will they also be precious before me,'’ says the Lord of hosts. 7. Thus says the Lord of hosts, Behold, 1 will deliver my people from the east country and from the west country. 8. And 1 will bring them in and they shall dwell in the midst of Jerusalem and

Apparatus, Chapter 8 a

Ms.

Notes, Chapter 8 'Te. adds. *Mss add “with me”; many Hebrew Mss, Syr and LXX(Mss) have a prepositional equivalent. *For MT “am jealous”; see on 1:14 (note 20).

*For MT “and 1 am jealous for her with great wrath”. 78. indicates the object of the divine anger (cf. 1:15), perhaps evincing a little of its own characteristic nationalism in the process. *MT has “dwell”; see on Hab 2:20 (note 60). °Sperber’s Ms c has “holiness” (cf. Syr “holy city”), perhaps as a result of simple scribal error (cf. “holy hill” at the end of the verse). Cf. also the Ms variants at 78. Isa 38:11. "Te. adds; cf. MT Isa 2:2; Mic 4:1. “For MT “each with his staff in his hand”. MT “on his staff” in Exod 21:19 is also subjected to a measure of interpretation in 78. Ong.: “in his strength”. 7g. introduces the idea of meritorious deeds already encountered at 3:4 and Zeph 2:3 and a relative commonplace in the Tgs. (cf. Pal. 78%. Gen 15:1, 11; Tg. Ps.-J.

Deut 28:15, 32; Tz. Isa 1:6; 26:20; 49:18; 59:16). Cf. S.P. Brock, “An Early Interpretation of pasah: ‘aggén in the Palestinian Targum”, in Emerton and Reif (eds.), Interpreting the Hebrew Bible 32-34. We differ from Smolar and Aberbach (Studies 171n.) as regards both the translation of this clause and the (societal) interpretation which they attach to it.

"‫ שד‬adds.‫‏‬ For MT “playing”; BH Shq is normally rendered by “praise” (e.g. 2 Sam 6:5; Jer 15:17), doubtless considered more circumspect in a context like the present one. (7g. also uses “praise” for the dervish-like activities of the “sons of the prophets” in | Sam 10:5-13; 19:18-24.) Unlike MT, 7g. uses a different word from that at the beginning ofthe verse (“streets”), probably for the | sake of style. "The point of MT is that God may accomplish his purpose in spite of his people’s demurring, whereas 7g. is concerned to show that God’s blessing is conditional upon his people’s paying him due honour. Smolar and Aberbach (Studies 139n.) misconstrue this clause as a question: “Shall they also be precious before

Me?”, but later (178n.) show better judgement.

202

Zechariah

shall be a people before me and I will be a God to them, in truth and in righteousness. 9. Thus says the Lord of hosts, Let your hands be strong, you who in these days are hearing these words from the mouth of the prophets, on the day that the Sanctuary of the Lord of hosts has begun to be established,’ that the temple might be built. 10. For before those days came" there was no wage for man and no wage for beast, nor was there safety from the oppressor for those’ going out or coming in, and I stirred up’ all the people, each against his fellow. 11. But now I am not toward the remnant of this people as in the former days, says the Lord of hosts. 12. For at that time'’ the seed shall be'* prosperous, the vine shall yield her fruit, and the earth shall yield her increase, and the heavens shall minister to them with”? their dew, and I will make the remnant of this

people to inherit all these blessings.”° 13. And it shall be (that) as you have been a curse among the nations, O house of Judah and house of Israel, so will I deliver you and you shall be blessed.”' Fear not! Let your hands be strong. 14. For thus says the Lord of hosts, As I purposed to do evil to you when your fathers provoked before’ me, says the Lord of hosts, and my Memra did not repent, 15. so I have purposed again in these days to do good to the inhabitants of 77 Jerusalem and to the people of * the house of Judah. Fear not! 16. These are the things which you shall do: speak the truth each with his neighbour; give true and peaceable judgement in your cities.”’ 17. And let none of you devise evil in your heart against his neighbour, and do not love the false oath, for it is all these things that I have hated”, says the Lord.

18. And

there was

a word

of

prophecy. from” the Lord of hosts with me, saying, 19. “Thus says the Lord of hosts, The fourth fast and the fifth fast and the seventh fast and the tenth fast~* shall be to the

Notes, Chapter 8 (Cont.) "MT has the verb ysd; see on Hag 2:18 (note 18).

"Ty. adds. "MT has the singular. MT

lit. “sent”; cf. also MT and Tz. Jer 29:17 and see ‫סח‬‎

6 (note 19). As to the use of the imperfect in

MT and 7g. here, a frequentative sense would be appropriate. ‫ דש‬adds, perhaps to indicate that the conditions about to be described future—a hint of a post-A.D. 70 (or post-A.D. '* Ty. adds.

belong to the long-range‫‏‬

135) provenance?‫‏‬

For MT “shall give”. For similar use of “minister” with “dew” see 78. Ong. Deut 33:28 (cf. Tz. Isa 45:8). °° Tz, adds; for the phrase see MT Deut 28:2. |

*!For MT “a blessing”; cf. Tz. Ong. Gen 12:2. Ty. adds.

“For MT “in your gates”; see on Hab 1:6 (note 23). Hebrew Ms de Rossi 211 (primo) has “in your cities” )1.6. ‫"ריאה‬‎ for bS‘rykm). 24 : 0 In MT the ordinals refer not to the fasts as such but to the months in which they occurred. Tz.’s misre presentation of MT is merely reflective of a situation in which already LXX (and later Syr) shows itself ignorant of the real significance of this series of fasts. Sperber’s Ms c partly corrects the situation with “the fast of the fourth (month), and the fast of the fifth (month)”, but this merely emphasizes the error ofthe rest of the Ms tradition. It would appear that the observance of these four fasts had long since lapsed, with the help of Zech 8:19, to be sure, and that they were partially reinstated when history repeated itself in A.D. 70. Is it possible, then, that 78. is preserved in an uncorrected (saving Ms c) pre-70 form at this point? On the fasts and rabbinic attempts to identify them see J. Rosenthal, “The Four Commemorative Fast Days”, in The Seventy- Fifth Anniversary Volume of the Jewish Quarterly Review, ed. A.A. Neuman and 5. Zeitlin (Philadelphia, 1967) 446-459.

Translation

203

house of Judah for exultation and gladness and joyful assemblies: so love truth and peace. 20. Thus says the Lord of hosts, There shall yet come peoples, even the inhabitants of many cities. 21. And the inhabitants of one shall go with” 0 saying, ‘Let us by all means go to pray before’ the Lord, and to seek instruction from’! the Lord of hosts.’ One shall say to the other,’* *1 shall indeed 0. ae And many nations and powerful kingdoms”

shall come

to seek instruction from” the Lord of

hosts in Jerusalem, and to pray before’ the Lord. 23. Thus says the Lord of hosts, In those days when ten men from the nations of every tongue shall take hold, they shall take hold of the skirt of aJew, saying, ‘We will go with you, for we have heard that the Memra of the Lord is your support.’”*

CHAPTER

9

1. The oracle of the word of the Lord is against the south' country, and Damascus shall again belong to the land of the house of his Shekinah,’ for the works of men are revealed before the Lord;* he has taken pleasure in‘ all the tribes of Israel. 2. And

Notes, Chapter 8 (Cont.)

*For MT “to”. °MT and Tz. as in 7:2.

"Te. adds; cf. Tg. Isa 51:1; Amos 8:12. **An explanatory gloss by 7g. in order to account for the transition from Ist pers. pl. to Ist pers. sing. For MT “peoples”; Tz. Mss have “kings”; which equation is also found at Jer 25:14; 27:7, as noted by Mitchell, Zechariah (ICC) 217.

og © ele *'MT “God is with you”; see on Hag 1:13 (note 19). Hebrew Ms Kennicott 96 has “Lord” for MT “God”.

Notes, Chapter 9 'For MT “Hadrach”, probably the same as Hatarikka, mentioned in Assyrian inscriptions and located about 16 miles south of Aleppo. 78. occasionally gives “south” for places whose location was not known (e.g. | Sam 9:4; 13:17; Isa 49:12); here it may also be providing a counterpart to Damascus, which lay to the north: “North (dmsq) and South (drwm’) will belong to Jnwh” (T. Jansma, OS 7 [1950] 60). G. Vermes’ suggestion that 78. should be vocalized d‘rima, “(in the land of) the height” (cf. Isa 2:2) (Scripture and Tradition in Judaism (2nd ed.; Leiden, 1973] 47n.), is less likely. See Gordon, “Terra Sancta” 127-129. ?MT “and Damascus shall be its resting-place”. On the basis of Ps 132:14 (“This is my resting-place for ever”) Zech 9:1 was interpreted as meaning that Jerusalem’s boundaries would extend to Damascus (cf. Cant. Rab. 7:5; Sifre Deut. 1). Damascus may be said to “return” to the Israelite domain because of its

previous submission to David (2 Sam 8:5f.). Israel in its totality is associated with the Jerusalem sanctuary in such a way as to be describable as “the land of the house of his Shekinah” (cf. Isa 17:11). LXX, Syr point MT to mean “my offering”, but Vg, Aq, 8HevXIIgr agree with MT and 78. 3MT (lit.) “to the Lord (belongs) the eye of humanity”, which 7g. renders as in 4:10 (q.v.). LXX, Syr tend : in the same direction. MT is usually emended (see the commentaries). “MT simply “and all the tribes....” Apart from the desire to portray Israel in a positive way,

7z.’s

handling of the previous clause had broken up the syntax of MT. On “has taken pleasure in” see at 2:16 (note 34) and Hag 2:23 (note 26).

204

Zechariah

Hamath also shall again belong to the land of the house ofhis Shekinah’; Tyre and Sidon, though she be very strong.® 3. And Tyre has built herself a stronghold and has amassed silver like dust, and gold like the mud of the streets. 4. Behold, the Lord will drive her out and will cast’ her wealth into the sea, and she shall be burned with fire.

5. Ashkelon shall see and be afraid; and Gaza, and shall tremble exceedingly; and Ekron, because she is ashamed of® her refuge; and the king shall perish from Gaza, and Ashkelon shall not be inhabited. 6. And the house of Israel shall dwell in Ashdod where they were as foreigners,’ and 1 will put an end to'' the Philistines’ ascendancy. 7. And | will destroy from among them those who eat blood and abominable things, "2 and their strength shall be consumed;”* and the strangers who are left among them, they too shall be added to the people of our God" and shall be like princes’ of the house of Judah; and Ekron shall befilled with the house ofIsrael like Jerusalem. '° 8. And Iwill make my

Notes, Chapter 9 (Cont.) >For MT “and also Hamath (which) borders on it”. 7g. repeats the terms used in connection with Damascus in v. 1. °MT has “wise”. rgp is probably 7z.’s most frequently invoked stock verb (cf. Introduction § 1), so that no conclusion about a non-Massoretic variant is justified. For comment on the occasional pairing of “wisdom” and “strength” and for a couple of instances of the reverse phenomenon of “strength” translated by Greek sunesis (“understanding”) in LXX and Theod see P. Wernberg-Maller (The Manual of Discipline (Leiden, 1957] 74). By focussing on the strength of (Tyre and) Sidon the Targumist possibly thinks to emphasize the futility of resistance to the encroachment of “Greater Israel”. "For MT “strike”. Syr also translates by the verb rm. On the coincident vocabulary of Tg. and Syr in this clause see Jansma, OS 7 (1950) 64f. “MT “(her expectation) has been put 10 shame”. °For MT mbth (“her expectation”). 7g. renders as if mbthh; cf. MT and Tg. Isa 20:5f., and see Sperber IVb 348. '°MT “and a mongrel people will dwell in Ashdod”. Israel is regarded as the alien people because Ashdod, allocated to the tribe of Judah according to Josh 15:47, did not come into Israelite hands (Josh | 1:22; 13:1-3; though see 2 Chr 26:6). See Gordon, “Terra Sancta” 129. Substantially the same 7g. is given in b. Qidd. 72b, the Aruch (sub mmzr), and by Menachem ben Salomo (see W. Bacher, /)( ‫א‬‎XI [1899] 655). According to A. Geiger (Urschrift und Uebersetzungen der Bibel (2nd ed.,; Frankfurt, 1928] 52f.) mmzr is a compound of mm zr (“from a foreign people”) and so meant originally “foreign” and only secondarily “illegitimate” (cf. Tg. Ps.-J. Deut 23:3). LXX, Syr translate here by “foreigners”. ''For MT “cut off”; for the clause Jansma cites Tg. Isa 13:11 (OS 7 [1950] 66). "Tz. is more severe than MT, seeing fit to remove the eaters rather than the blood. For the prohibition of the eating of blood and “abominations” see Ley 17:10-12; Deut 12:16, 23-25 (blood); Lev 11:13-47:; Deut 14:12-19; Isa 65:4; 66:3, 17 (“abominations”). "Ty. adds this clause (with which compare Lev 26:20).

"MT “and he also shall be left for our God”. Tz. thinks in terms of proselytes (gywryn) attaching themselves to Israel, a development made the more acceptable for 7g. by its elimination of the undesirables

as in the first part of the verse. See Gordon,

“Terra Sancta”

129f., and cf. gywr’ as a proper name

(“Proselyte”) (Schtirer I 499). Cf. also Smolar and Aberbach, Studies 54-57.

5-0 MT

1p which may mean either “clan” (RSV) or “leader” (cf. NIV).

'°MT has “and Ekron shall be like the Jebusite”,

Tz. makes MT more explicit: just as the Jebusite fortress

was occupied by the people of Israel (cf. 2 Sam 5) so Ekron would similarly be populated. If MT is to be understood with some commentators to mean that the Ekronites would be spared as were the Jebusites, Tg.’s stance may be seen as more nationalistic. 7g. replaces the gentilic “Jebusite” by the place-name (Jebus = Jerusalem) but is hardly evidence for a different reading (pace Jansma, OS 7 [1950] 67f.; see B. Otzen, Studien tiber Deuterosacharja [Acta Theologica Danica 6; Copenhagen, 1964] 239). Syr has “like Hebron”.

Translation

205

glorious Shekinah dwell in my Sanctuary,'’ and the strength of my mighty arm shall be as a wall of fire encircling it round about,” that none may-pass to and fro; and a ruler shall not overrun them again, for now ] have revealed my might to do good for them." 9. Rejoice greatly, O congregation” of Zion! Shout for joy,’' O congregation” of Jerusalem! Behold, your king is coming into your midst.”* He is righteous and brings deliverance,’ meek and riding upon an ass, and upon a colt the foal of 8 10. And I will destroy chariots from Ephraim and horses from Jerusalem, and / will break the strength of the warrior-hosts of the nations;”’ and he shall dispense peace to kingdoms’ and shall rule from the sea to the west” and from the Euphrates’’ to the ends of the earth. 11. You also, for whom a covenant was made by blood,” I have delivered you from bondage to the Egyptians,’' I have supplied your needs in a wilderness’

Notes, Chapter 9 (Cont.) "For MT “and I will encamp at my house”. See on Hab 2:20; Zeph expressed in the future tense should caution against trying to date Tz. return of the Shekinah. my glorious Shekinah: Shekinah and glory 40:22; 64:3; Ps 44:25). "MT msbh (“guard” ]?[(; Tz. continues as in 2:9. For MT “I see with my (own) eyes”. Tz. renders MT “I will open

3:5, 15. In this case the fact that MT is on the basis of its reference to a future are often linked in the 725. (e.g. Isa

my eyes” (12:4) in the same way; both

Hebrew expressions indicate, in context, that God’s favour will rest on Judah.

*MT has “daughter”; cf. on Zeph 3:14 (note 32). The existence of a verb yh’, as a by-form of bw‘ and nb’, is not acknowledged by either Jastrow or Dalman. See, however,

Tz. Isa 14:7; 24:14; 44:23.

2MT has “to you”. ”’Sperber’s Ms v represents MT’s Niphal participle (nw$‘) by the Peal active, which is correct by Aramaic grammatical usage. Ms z, on the other hand, points as a passive participle. LXX, Syr, Vg, L all render in the active. For nw§‘ treated as 4 passive, and in 4 comparable context, see 7. Ps 33:16. On the saviour motif in

the Tzs. see Le Déaut, La Nuit 277-279. *Ty. has the singular for MT plural (lit. “she-asses”), probably for idiomatic reasons. **For MT “and the battle-bow shall be cut off”. For the translation of “bow” by “strength” see on Hab 3:9 (note 42), and for the clause in general cf. MT and 7g. Hos 1:5. Tg. ‘thr has been translated as an Aphel (or Pael) imperfect, as seems to be required in Hos 1:5; it could be an /thpee/ perfect, but the resultant sense

would be inferior.

*1 it. “judge”, for MT “proclaim”. "For MT “nations”; cf. Isa 2:4, etc.

*MT has “sea”; cf. MT and Tg. Amos 8:12. MT has “the river” cf. MT and Tz. | Kgs 5:1; Jer 2:18, etc. “For MT “because of the blood of your covenant”,

Tg. sees a reference to the covenant ceremony

described in Exod 24:6-8, or possibly to the blood of the passover lambs which was regarded as having covenantal significance (cf. J. Jeremias, The Eucharistic Words of Jesus, 2nd Eng. ed. (London, 1966] 225f.). For MT “I (will) set your captives free”, which 7g. not unnaturally regards as an allusion to the deliverance from Egypt. The sarne Aramaic “translates” MT “and I washed you with water” at Ezek 16:9. In this expansion of MT Tg. continues the exodus theme with a turn of phrase occasionally found elsewhere in the 725. (e.g. Jer 31:2; Hos 13:5). For further discussion and a possible New Testament parallel in Acts 13:18 see Gordon, NovTest 16 (1974) 285-287.

206

Zechariah

desolate as an empty pit in which there is ne water.’ 12. Be strong cities’ once again,” O prisoners who hope for your deliverance; even today I send to declare to you that 1 will bring you double the blessings which I promised you.” 13. Lor I have strengthened the people of the house of Judah Be me like a drawn bow; I have filled” the house of Israel with strength like a quiver,’ * and I will strengthen” your children, 0 Ze against the children” of the nations,” and | el make you like a sword in ne hand” of a hero. 14. And the Lord shall reveal himself* over oe and his words” shall go forth like lightnings, and the trumpet shall be sounded before*® the Lord God, *” and he el go forth in the whirlwind of the south. 15. And the Lord of hosts 7 have ‫וס‬‎ upon them, and bey, shall rule over the nations” and shail slay them” and destroy the remainder of them’! just as they cast a stone in a sling;* and they shall plunder their

Apparatus, Chapter 9 Mss.

. Ms.

Notes, Chapter 9 (Cont.) MT having been more or less abandoned, 7z. is obliged to associate, per simile, the waterless pit with the wilderness of wanderings. “For MT “Return to the fortress”, which 78. regards as elliptical for “Return fo be a fortress”.

“For MT “of hope”; cf. the addition of “deliverance” in Tz. Hos 12:7; Lam 3:25. % Ty.’s use of “send” as at 7:7.

For MT “I will repay you double”. Tz. as at Isa 61:7 for MT “double”; cf. also Zeph 3:7. “Ty. simplifies MT’s metaphor, with the help of the stock verb gp (“have strengthened”). “For MT “I have filled (the bow with) Ephraim”; 7g. develops the figure, again introducing the idea of God’s strengthening of his people (cf. previous clause). “Ephraim” is translated by “Israel” at, for example, [sae2oco20 Chaco: “MT “I will rouse”, for which, according to Churgin (Targum Jonathan 65), Tg. read w“wddty. But Tp. has already imported the idea of strengthening Israel into this verse without textual basis (see notes 38 and 39 above).

"For MT “your children”. 7%. possibly omits the suffix because of its shift from “Greece” to “nations”. LXX, Aq, Symm also omit “your”. “MT “Yawan” translated thus only here; Tz. clearly wishes to extend the threat expressed in MT. "Te. adds; Zion will be a sword that is wielded. “So also Syr for MT “appear”; see on Hab 3:3, 9 (notes 14, 42). “For MT “arrows”.

See on Hab 3:11 (note 53) and cf. 78. Ps 18:15: “he shall send forth his word like

arrows”.

“Te. avoids saying that God himself will blow the trumpet. thym (cf. Hebrew Mss), which also translates dav yhwh in Te. Ong. Gen 15:2, 8. “For MT “will protect”; so also at 12:8. See further S.P. Brock in Emerton and Reif (eds.), Interpreting the Hebrew Bible 32-34. Te. adds; cf. 4:7; Te. Onq. Gen 17:6, 16; 48:19. Otzen (Studien tiber Deuterosacharja 243) takes “rule” as a translation of MT ‫וע‬‎]‫ א‬petals read as wyklw, but see next note. "Ty. has wy

“For MT “and shall consume”, BH

‘/ also rendered thus in 78. Ong. Num 13:32; Tz. Isa 1:20.

OTe adds; see on 11:16 (note 56).

MT

“and shall trample on sling-stones” (cf. Job 41:20 [28]). Cf. Tz. 1 Sam 25:29.

Translation

207

goods and be satisfied with them’ as one who drinks*' wine, and they shall be filled with delicacies like a bowl which is filled with flour and oil?° and they shall shine like the blood which shines upon the wall of the altar.’ 16. And the Lord their God shall deliver them at that rime, because his people were scattered like a flock;’* for he shall choose them like the stones of the ephod,” and shall bring them near® to their land. 17. For how good and how proper®' is the teaching of the law for the leaders, and true judgement promulgated in the synagogues !°

Notes, Chapter 9 (Cont.) “For MT witw Amw, where hmw is often emended to dmw (“his [their] blood”). BH Sth is also translated by “plunder” at Amos 4:1. The plundering of (mainly Gentile) possessions is a common theme in the Tes. (cf. Isa 33:4, 23). For the idea of satiation with such items see also 78. Isa 53:11; 60:16. In the light of such parallels it is unlikely that 7g. “be satisfied” is meant as a serious translation of hmw (pace Jansma, OS 7 [1950] 76f.) or of Amwn, even though the latter is rendered by ‘wir (“wealth”) at Isa 60:5. ₪ Tg. adds, as also at 10:7. Ty. adds: cf. Jer 31:11( 12) (“and they shall be filled with delicacies”).

°° Tg. adds; flour and oil were mixed together to form the cereal offering (cf. Lev 2). Bowls (szrq as here) filled with flour and oil are mentioned fourteen times in Num 7 among the offerings of the tribal leaders (Num 7:13, etc.). M. 53606 (Sacharja 9-14 [Neukirchen-Vluyn, 1969] 59n.) speaks of an affinity between Tg. and certain LXX texts of this verse which mention blood and oil, but the reading to haima auton (“their blood”) almost certainly represents dmw for MT Amw (cf. Jansma, OS 7 [1950] 77; Otzen, Studien iiber Deuterosacharja 244), and has no connection with 7z.’s reference to blood at the end of this verse (see next note). Similarly, the variant e/aiou (“of oil” [=(k)zyt?]) apparently makes good the LXX omission of kzwywt (the Achmimic version has sicut oleum). *’For MT “like the corners of the altar”. 7g.’s expansion possibly reflects a midrashic association of Aramaic zyw (“splendour”) with MT zwywz (cf. MT and 78. Hos 14:7; Ps 144:12). See Lev 1:5; 5:9 for the dashing or sprinkling of blood on altar walls. **MT “his people as a flock”; Tg. introduces the diaspora dimension. "‫ ל‬Tz.’s use of bhr is noteworthy; see on 2:16 (note 34) and Hag 2:23 (note 26). The stones of the ephod are‫‏‬ described in Exod 28:9-12. When, however, BH nezer occurs in connection with the high priest it is his gold‫‏‬ plate (“crown”) and not the ephod which is in view (Exod 28:36-38; 29:6; 39:30f.). MT’s mention of stones‫‏‬

accounts for 7g.’s resorting to the ephod.‫‏‬ Ty. adds; for the association between choosing (see previous note) and bringing near see on Hag 2:23 (note 24). MT “his land” (lit.) refers to God’s land; 7g. “their land” seems to express a definite diaspora

outlook (cf. Introduction § 7). " Tg. has adjectives for MT’s nouns; so also Syr. °Smolar and Aberbach (Studies 160n.) suggest that the reference to leaders (ngwdy )comes by a kind of metathesis from MT “grain” (dgn), but the correspondence between MT and 7z. at this point is not such as to encourage or require such an explanation. The rendering of “maidens” by “synagogues”, on the other hand, has parallels elsewhere (see Jer 31:3[4]; Amos 8:13). If the verse is linked closely with the diaspora aspirations of v. 16 then 7g. is exulting in the prospect of the restoration of synagogal functions in “the land”. A comparison may be made with 7g. Judg 5:9: “But now it is proper (yy as here) for them that they are sitting openly in the synagogues and teaching the people the words of the law....” Smolar and Aberbach (Studies 85) not implausibly discern a reference to the improvement of conditions in Palestine after the death of Hadrian. “true judgement promulgated” touches on another aspect of the synagogue, since the communal building often served as the local court-house (cf. Josephus, Vita 53ff.; 7g. Amos 5:12, 15; Matt 10:17; Lk 12:11; James 2:2, 6 [?]). For the possibility of perverted justice in the synagogal courts see at Zeph 3:15 (note 33).

208

Zechariah

CHAPTER

10

1. Ask rain from the Lord in the time of the late rain; the Lord creates storm-

winds! and sends down’ rain to the sons of men, to give them corn to eat, and grass for the cattle in the field.’ 2. For the worshippers of* idols’ speak oppression’ and the diviners prophesy® deceit, and the false prophets speak deceit in their deceitful prophesying;’ they afford no comfort at all,’ therefore they have been scattered’ like the scattering of'° a flock, they went into exile'! because there was no king.'* 3. My anger was’ against the kings" and against the rulers,’ | visited their sins upon them,'° for the Lord of hosts remembers'’ his ‫שס‬‎ the people of the house of Judah, and

Apparatus, Chapter 10 a

Mss.

Notes, Chapter 10 'For MT hzyzym. The same word is represented by “clouds” in 11QtgJob XXXI:3 (on 38:25; cf. also 7%. Il Job) and almost certainly in 11QtgJob XIII:7 (on 28:26). For talmudic evidence see Jastrow, Dictionary 443, and cf. the swift Azyz’ (ise. cloud) of Tg. Cant 2:9. The Ugaritic Add appears to be cognate with Hebrew-Aramaic hzyz. * Tz. adds; on the use of mAyt with “rain” see at Hag 1:10 (note 12). Sperber (IVb 349) thinks that 70. represents w* pamper for MT ,]‫ועמו‬‎ but a non-Massoretic variant is unlikely. ‘Whereas MT apportions “vegetation” to humankind, 7g. is concerned to distinguish between God’s

provision for humans and for their livestock (cf. Deut 11:14f.), possibly because Gen 3:18 makes human dependence on vegetation a consequence of the Fall. “Only here for MT ¢trpym, doubtless because the idols themselves are regarded as incapable of speech (cf. Jer lO: ‫ו‬‎ 0066 ‫ל‬ *For MT “wickedness”; cf. MT and Tz. Isa 58:9. °For MT “see”; cf. Hab 1:1.

"Te. “false prophets” for MT “dreams” eliminates the problem of dreams “speaking”. “MT hb/ (“emptiness”) rendered as in Tz. Isa 49:4.

MT refers to the scattering of the people of Judah in terms which suggest exile; 78. makes this more explicit. There is no need to assume a variant ns‘rw for MT ns‘w, though Mitchell (Zechariah [ICC] 299) suggests, without reference to 7g., that this was the original reading. In 78. Isa 53:6, for example, “were scattered” replaces MT “wandered”. See also note 11. |

adds.

''For MT “they are afflicted”; Tz. continues the theme of exile introduced Non-Massoretic variants are hardly in question (pace Sperber 1Vb 349, 354).

in the previous clause.

"For MT “shepherd”, a frequent metaphor for “king” in ancient literature; see P.A. Porter, Metaphors and Monsters. A Literary-Critical Study of Daniel 7 and 8 (Toronto, 1985) 61-120. Cf. v. 3; 11:3; 13:7, etc. "MT has “burned”: cf. 1:2 (note 2). See on v. 2 (note 12).

For MT ‘twdym (“he-goats”, “leaders”); cf. MT and Tz. Isa 34:6.

'Te.’s paraphrase of MT “I will punish”; 7z.’s construction as MT Exod 32:34. For MT pqd, now with the meaning “cares for”, Tz. Ong. translates by the same verb at Gen 21:1; Exod 3:16. “MT “his flock”; cf. MT and 78. Jer 13:17, 20.

Translation

209

he will make them like a strong’? horse which is distinguished in battle. 4. From them will be their king, © from them their anointed One,”' from them their strength in war,”

from them shall all their /eaders alike be appointed.” 5. And the house of Israel™ shall be like mighty men, trampling the dead of the nations* in battle like’® the mud of the Streets, and they shall wage war, for the Memra of the Lord is their support,’ and the riders on horses shall be ashamed. 6. And I will strengthen the people of the house of Judah and will deliver the people of the house of Joseph, and I will gather their exiles” and’ will have mercy upon them, and they shall be as if I had not exi/ed” them, for I the Lord their God will hear their prayer.”' 7. And the people of the house of Ephraim shall be like mighty men, and their heart shall rejoice as one who drinks** wine, and their children shall behold and rejoice; their heart shall exult in the Memra ofthe Lord. 8. I will call** to assemble their exiles’ and I will bring them near,” for 1 have delivered them, and they shall multiply, as it was promised concerning them they shall

Notes, Chapter 10 (Cont.) '° Ty. adds one of its stock epithets. *°For MT “the corner-stone”; cf. Exod. Rab. 37:1 where, on the basis of Ps 118:22, the corner-stone is

taken to refer to David. This emphasis on the homebred origins of the king and messiah (see next note) is also found in Frg.-7Tg. Num 24:7, and may be attributable in part to the “Law of the King” in Deut 17:15. For 7g.’s interpretation of the verse see b. Hull. 560. *'For MT “tent-peg”. Exod. Rab. 37:1, referring to Isa 22:23, interprets of the high priest. In 7g. the king and messiah (or “anointed One”) may be one and the same (cf. Frg.- 78. Num 24:7; Tgs. Num 24:17; Tg. Jer 30:21; Hos 3:5). Cf. Shunary, Tarbiz 42 (1973) 263f.

*MT “battle bow”; cf. 9:10 and see on Hab 3:9 (note 42). =MT “shall every ruler come forth”. prns’ (“leader”) figures prominently in Tg. Zech 11 (e.g. wv. 4, 7).

* Te. adds. ?> 4 further addition, reflecting a particularly blood-thirsty attitude towards non-Jews. 2 ‎‫ \' שד‬insertion (see previous note) requires that this phrase, originally the object of “trampling”, be converted into a simile. "MT “the Lord is with them”; see on Hag 1:13 (note 19). **MT hws bwtym is usually explained as a composite form, combining readings based on the verbs 0 and swh. The former is represented by some Hebrew Mss and LXX, the latter by Syr, Vg. Since the Targumic expression “gather the(ir) exiles” is a commonplace (cf. v. 8) it is not so easy to determine where its allegiance lies, though on the surface the §wb element predominates. According to Jansma (OS 7 [1950] 87), Tg. presupposes the composite form of MT, but 546060 (Sacharja 9-14 67) thinks that MT has been influenced by 7g.’s mention of the gathering of the exiles: “dann ware Tam Anfang und nicht am Ende der erstandenen Doppeltradition, wie Jansma meint, einzuordnen”. In the light of the occasional association of “return” and “mercy” (see on Zeph 3:10 [note 26]), the presence of rhm (“have mercy”) in Tz. would tend to

confirm that 7g. represents the verb §wb. °The translation of ky by the simple conjunction is unusual. Jansma (OS 7 [1950] 86) suggests the influence of passages such as Deut 30:3; Jer 33:26.

For MT “rejected”. git] (“exile”) is a frequently recurring verb in the 785. IMT “will answer them”; cf. 13:9 and see on 7:13 (note 18). 3777 adds; cf. 9:15. 3 For MT “whistle”: so also at Isa 5:26; 7:18; Zeph 2:15 (q.v.). Ostensibly for MT “for them”, but in effect an addition by 7g.; cf. on v. 6 (note 28). For MT “assemble them”; see on Hag 2:23 (note 24). |

210

Zechariah

multiply.° 9. And as I scattered’’ them among the nations, and“ they were remembering my fear” ina distant /and, * so shall they prolong the years of(their) life’ with their

children and shall return.’ 10. And as"’ I brought them back from the land of Egypt so

shall I bring their exiles near” from Assyria and shall bring them into the land of Gilead and the Sanctuary,” and it will not be sufficient for them.” I1. And signs and mighty deeds will be performed for them just as they were performed for their fathers when they passed through the sea,’ and they will behold the retribution of their enemies’ as when the mighty were dashed in the waves of the sea;"’ and all the kings of the nations shall be ashamed,** and power” shall cease from” the Assyrian, and the

Notes, Chapter 10 (Cont.) MT makes a comparison with former times, while 7g. makes the multiplication a fulfilment of prophecy. If the Targumic expansion in Isa 51:16 be our guide (“the people of whom it was said that they would

become as many as the stars of the heavens...”) then Gen

13:16; 15:5; 22:17; 26:4 are the texts in

question. For similar kinds of expansions see 78. Isa 34:4; Hos 12:6, and cf. also Zech 2:12. “For MT “and I sowed” (lit.). Although 7g. bdr commonly represents BH zrh this does not mean that Te. reflects

a non-Massoretic variant here. Cf. the Targumic treatment of “Jezreel” (“God-Sows”)

in Hos

1:4.

For the whole clause cf. 7:14. *“MT “me”. For the expression “remember the fear of” see, for example, Isa 26:16. In the Targumist’s reckoning the remembering is already a fact of history, so that this is perhaps also a statement about the spiritual condition of his own generation. More specific than MT “far places”, perhaps pointing specifically to Babylon (cf. Isa 39:3). *’For MT “live”, which was probably regarded as too unexceptional as a prospect for those returning; cf. Deut 4:40, etc. "The linking of Egypt and Assyria as places to which Israelites were exiled evidently posed a problem for Tg. which prefers to construct an historical parallel between the deliverance from Egypt and the return from “Assyria” (which for 7g. almost certainly means Babylonia). “MT “assemble them”; cf. on v. 8 (note 35). “For MT “Lebanon”, see on Hab 2:17 (note 48), and cf. “the land of the house of his Shekinah” in 9: If.

Literal mention of Lebanon in this context may have been judged inappropriate, quite apart from the midrashic possibilities in the name. “G.R. Driver (JTS 23 [1922] 72) proposed a second root ms’, cognate with Akkadian masii (“be sufficient”), for this and one or two other references in the Old Testament. Other occurrences of Tg. “be sufficient” in translation of BH ms’are found at Num also Syr | Sam 10:7.

11:22 (Tz. Ongq.); Josh 17:16 (cf. Syr); Judg 21:14; cf.

“MT has “and he (they) shall pass through the sea”, which would have been inapplicable to the Targumist’s constituency and was therefore liable to reworking. 7z. harks back to the exodus and bases its expectation upon what happened then.

“This may be intended as an expansion of MT srh (“affliction”), since BH gr (“adversary”) is often represented in 7z. by sn’h (“enemy”).

Tz., however, is exceedingly free in this verse, and is not necessarily dependent upon MT to even this limited extent. See also next note. ‫“ רוד‬and shall smite the waves in the sea”, Tg. sees a reference to the Egyptians drowned in the Red Sea‫‏‬ at the time of the exodus (Exod

14:30f.). While this “seeing” has a specific historical reference, the idea of‫‏‬

seeing one’s enemies suffer retribution is found more widely in the Old Testament and in post-biblical‫‏‬ literature (cf. Pss 91:8; 112:8); see Gordon, SVT 29 (1978) 126.‫‏‬

“For MT “all the depths of the Nile shall be dried up”. 7g. construes hbySw from bws (“be ashamed”) rather than from ybs (“be[come] dry”) (cf. also Syr, Vg). OMT “pride”; cf. on Nah 2:3 (note 7). MT “shall be brought down”, cf. MT and 7g. Ezek 30:6. Syr also has the verb btl.

Translation

211

dominion”' of the Egyptians shall pass away. 12. And I will make them strong by the Memra of the Lord, and in his name shall they walk redeemed,” says the Lord.

CHAPTER

1

l.. Open your gates, O nations, 'that fire may destroy your strongholds.’ 2. Wail, O kings,’ for the prince es’ have been destroyed; those he were rich in possessions’ are being plundered; wail, O tyrants of the provinces,* for your strong’ city’? has been plundered.'' 3. Hark, the wail of the kings!'° For their cities have been plundered;"’ the

Notes, Chapter 10 (Cont.) *'So also Syr; MT has*sceptre”. Jansma (OS 7 [1950] 91) notes that elsewhere Syr translates literally. ‎‫ לד‬adds under the influence of MT Isa 35:9 (whlkw g'wi/ym). (On this clause in Isa 35:9 see J.A. Emerton, VT 27 [1977] 488f.) For this reason alone Sperber’s Ms c “they shall be” (vhwn for yhkwn) may be recognized as a corrupt variant. In the Palestinian 7zs. to Exodus there are various instances of “redeemed” used in this way—like a Homeric epithet, according to Le Déaut (La Nuit 278); cf. Tg. Ps.-J. Exod 3:21; 13:4, 14, ete.; 78. Neof. Exod 12:42; 13:3, 18, etc.

Notes, Chapter 11 ‘For MT “Lebanon”, which we have already encountered with the symbolic significance “Sanctuary ” (Hab 2:17 [note 48]; Zech 10:10). According to b. Yoma 39b R. Johanan ben Zakkai predicted the destruction of the temple on the basis of this verse, clearly assuming the equation “Lebanon” = “temple”. The fact that this was the dominant exegetical tradition after the destruction of the temple has encouraged some scholars (e.g. Churgin, Targum Jonathan 27; Vermes, Scripture and Tradition [2nd ed.] 39) to regard the alternative presented here as of considerable antiquity (pre-Christian origin, according to Vermes). (Similar interpretations of “Lebanon” are found in 7g. Isa 2:13; 10:34.) This reading of the situation is attractive, though it does not take into account the strongly nationalistic character of 78., in these chapters and generally, which could have precluded its applying Zech 11:1 to the destruction of the temple (so also Isa 10:34).

>MT “cedars”; at Ezek 31:8 Tg. has “strong kings” for “cedars”. *For MT “cypress”; see on Nah 2:4 (note 12). *MT “cedar” interpreted much as “cypress” in the preceding clause. Cf. also on v. 1 (note 2 above). ‘For MT “has fallen”. For 7g.’s clause see Tz. Isa 14:29. °A standard expression in 72.; see on Zeph 1:11 (note 27). MT has “noble (trees)”. "For MT “ruined”;

Tz. uses 222, one of its stock verbs.

*MT “oaks of Bashan”; cf. MT and 7p. Isa 2:13.

°MT bswr (Kethib), here with some such meaning as “lofty”. With 7g. “strong” (lit. “of your strength”) cf. MT and 7p. Isa 25:2.

‘It is possible that MT ‫יז‬‎ (“forest”) has been treated metathetically as equivalent to ‘yr (“city”), and so also in the various

other places where

the equation is made (cf. Isa 29:17; 32:15; Jer 21:14 [Mss]). The

pairing of the word with bswr, which occurs quite often in association with ‘yr in MT, should probably be regarded as an enabling factor. See also on Hab 1:6 (note 23). "For MT “has come down” (lit.); see note 7 above. 2MT “shepherds”; see on 10:2 (note 12).

3MT “their glory has been ruined”. 78. more or less as in v. 2 for MT “the forest has come down” (lit.). Cf. also’ Tz. Isa 23:1, 14. MT ‘drtm is sometimes emended to mr‘yim on the basis of Jer 25:36, but this is not (pace Mitchell, Zechariah [ICC] 297; Otzen, Studien tiber Deuterosacharja 253) supported by 78. which, as we have seen, is influenced by its own rendering of v. 2. 7g. Jer 25:36, moreover, translates mr‘yim by “their people”.

212

Zechariah

noise of their roaring is like'* young lions when the Pride of the Jordan has dried up against them.'> 4. Thus says the Lord my God, “Prophesy against the leaders who were appointed to lead the people but who ruled over them as if they were a flock for the slaughter.'° 5. Those who buy them slay them and say, ‘There is no guilt upon us IT and those who sell them say, ‘Blessed be the Lord who has made us rich. "* And their shepherds do not have pity on them. 6. For I will no longer have pity on the inhabitants of the land, says the Lord, but, behold, I will stir up'’ the people each by his companion and by his king, and they shall plunder’ the land, but I will not rescue from their hand. 7. And 1 appointed rulers over the people and they ruled over them as if they were a flock for the slaughter;' they impo verished’ and drove my people astray,”

Apparatus, Chapter 11 * Omit rw’ with Mss.

/ Ms.

Notes, Chapter 11 (Cont.) ‫ "דל‬, having interpreted MT “shepherds” by “kings” at the beginning of the verse, indulges its penchant‫‏‬ for simile: the kings roar like lions because of the devastation done to their territory.‫‏‬ The introduction of the simile (see previous note) requires something less than the devastation of the Jordan “jungle” as in MT. 78. envisages drought which leaves the lions in distress. Jansma (OS 7 [1950] 96) translates 79. rw by “high tide” rather than “Pride”, but such an equivalence would be very unsuitable in Tz. Jer 49:19; 50:44, where the lion comes up “from the rw of the Jordan”. '’The command to perform a symbolic act, as in MT, is transposed into a commission to deliver a prophetic message. For comparable situations in MT and 78. see v. 15 and Hos 1:2; 3:1 (and cf. also Te. Ezek 23:2). Here 7g. is probably influenced by Ezek 34:2 (see especially 78.(. "MT “and go unpunished” (or “and incur no guilt”) could be misunderstood to mean that there is no ultimate accountability for human behaviour, hence the Targumist’s intervention. Cf. MT and 78. Jer 50:7. '“For MT “(and) 1 have become rich”. Syr, which uses the Aphe/ (cf. Sperber’s Mss b g), agrees with 78. though Sperber’s Ms z points differently and must be translated “because we are rich”. Clearly, the reading “who has made us rich” is the more audacious as attributing the merchandisers’ prosperity to God. For the change from “I” to “we”, with the same verb, see Hos 12:9. "MT “deliver up”, a rare occurrence of ms’in the Hiphil. For Tz.’s verb see 8:10. Te. bzz; cf. v. 2 (note 7). BH ‫אזו‬‎ (“crush”) is represented by a variety of Aramaic words in the Tgs.; Jansma (OS 7 [1950] 99) notes this equation of krt and bzz as occurring only here. *'Though MT picks up v. 4 with “So 1 became shepherd. ..”, 7z. continues with God as subject as in v. 6. Sperber’s Ms v has r‘w’ after bhwn, an error perhaps induced by the occurrence of dbhwn r‘w’ later in the verse.

“Evidently corresponding to MT /kn ‘nyy .‫פל‬‎ ‘ny is translated by mskyn (“poor”) in Tz. Ong. Deut 24:12, while ‘ny is represented by myifit’at Isa 51:21. We may, therefore, claim some basis for Tz. in MT. In context, this impoverishing of God’s people may refer to Solomon’s exactions as noted in ke 4:7-29; 5:13-18. Smolar and Aberbach (Studies 66f.) relate this whole section of Tz. to the Hasmonean rulers, and fs

particular to Alexander Jannaeus and his infamous pogrom against many of his fellow-Jews. 7z., however

does not give the impression of being as single-minded as this, even if the Hasmonean connection could sustained. See, however, on v. 17.

Translation

3

and they were divided before 0% into’ two parts; the house of Israel seceded from the people of the house of Judah” *__they loathed the kingdom of the house of David”

with whom I was pleased that they should be rulers over my people. 8. And I destroyed three rulers in One month, and my Memra rejected them”! because” they loathed my service.” 9, And 1 commanded not to appoint a ruler’ over you.” Those’! who are Apparatus, Chapter 11 (Cont.) ¢

Mss.

Notes, Chapter 11 (Cont.) SMT “And I took two staffs”, by which 7g. understands the divided kingdoms of Israel and Judah, probably under the influence of Ezek 37:15-23. MT “staff” is rendered by “king” in Jer 1:11 and by “prince” in Jer 48:17. For 7g.’s wording see | Kgs 16:21 (referring to the rival factions supporting Tibni and Omri) and references in the next note. It is a curious coincidence that the verb /gh is represented by ‘plyg (“seceded”) in Tz. Ong. Num 16:1 (cf. Tg. Neof., Syr). Eitan (A Contribution to Biblical Lexicography 19-21) explains ygh in Num 16:1 from the Arabic waqiha (“be impudent, shameless”), but see J. Barr in G.W. Anderson (ed.), Tradition and Interpretation 49f.; idem, Comparative Philology and the Text of the Old Testament (Oxford, 1968) 17-19, 271. : “The staff called n‘m (“pleasantness”) is taken to represent Israel in v. 10, while in v. 14 hb/ym stands for Judah. 7g. 2 Kgs 17:21 notes the northern kingdom’s secession from Judah in the same terms and incidentally confirms the translation offered, as against Otzen’s “das Haus Israels trennte sich, da das Haus Judas...” (Studien tiber Deuterosacharja 158). See also Tg. Isa 7:17; 8:14; 2 Chr 15:3; CD VII:12f. Smolar

and Aberbach (Srudies 66n.) find here a probable allusion to the Samaritan schism sub specie the earlier division of the kingdom after Solomon.

*Cf. Tg. Isa 8:6. **For MT “shepherds”, translated by “kings” at 10:2, etc. The Hebrew prnsym occurs with reference to Moses, Aaron and Miriam in 2. Ta‘an. 9a which goes on to identify the trio with the three shepherds of Zech 11:8 (see Bienaime, Moise et le don de l'eau 96, 99, and cf. Mic 6:4). Jerome (Commentary, ad loc.) also links Moses, Aaron and Miriam with the three shepherds. Another view is represented in the margin of Codex Reuchlinianus which relates this verse, per gematria, to the last three kings of Israel: “And I destroyed the three rulers, Pekahiah and Pekah and Hoshea, the three of them in thirty years. Pekahiah reigned two years, Pekah reigned twenty years, and Hoshea reigned eight years. And they were reckoned a day fora year, for a total of thirty years amounts to one month—a day for a year. And my Memra rejected them because they loathed my service.” For other instances of this kind of reckoning see Num 14:34; Ezek 4:5f.; Dan 9:24-27; Tz. Isa 8:6 (Ms f[mg.]). While there are different figures given for the reign of Pekahiah in the Greek version of Kings (cf. J.D. Shenkel, Chronology and Recensional Development in the Greek Text of Kings [Cambridge (Mass.), 1968] 26), there is no variant to MT’s figure of nine years for Hoshea’s reign (2 Kgs 17:1). It is, therefore, almost certainly the case that the number of Hoshea’s regnal years, the last of the three figures given, was modified in order to produce a total of thirty “year-days” compatible with a “biblical month”. For the many other identifications of the three rulers in rabbinic literature see J. Kremer, Die Hirtenallegorie im Buche Zacharias (Minster, 1930) 83-85. ?7MT “and I became impatient with them”. 7g. as in Isa 1:14; 49:15, etc. There is no need to envisage with

Sperber (IVb 349) the existence of a variant wrqgs (“loathed”) for MT wiqsr. **M{T has “and”. Tg. is concerned to show that the leaders’ rejection of God was the reason for his rejection of them. 2°For MT “detested (bAlh) me”. BH bAII occurs only here and is translated largely according to context. The Syriac bhy/ cited in BDB 103 with the meaning “nauseated”, and ostensibly offering a parallel with 78., is rejected in the “Addenda et Corrigenda” (p. 1121) as unsubstantiated with this meaning (cf. T. Néldeke, ZA W 17[1897]). R. Gordis (JQR NS 27 [1936-7] 49n.) cites the Syriac in apparent ignorance of Néldeke, | article. 7g. uses the same expression in translation of “rejected me” at | Sam 8:7 (cf. 10:19). 3°In Tz. it is God who is subject, whereas in MT the prophet declares his unwillingness to go through with his (symbolic) shepherding of the flock. Cf. v. 7 in this oe MT “So I (the prophet) became shepherd”, Tg. “And I (God) appointed rulers”.

‫ דל‬has the masc. pl. for MT’s fem. sing. Ln

this clause.‫‏‬

214

Zechariah

dying shall die and those who are being destroyed oan be destroyed, and those who are left shall each plunder his neighbour’s goods.” 10. And I brought the king of Assyria against the king of Israel and I drove him into exile because hey changed the covenant which was made with them, that they should not serve idols; therefore they went into exile among the nations. > 11. And because they changed the cov ‫ו‬‎ they went into exile at that time,’° and thus the humble, the poor among the people’ who fulfilled my will, ** knew that it was the word of the Lord. 12. And I said to them, ‘If it is

good in your eyes fulfil my ;]‫וש‬‎ and if not, refrain. And some people fulfilled 0 will.” *° 13. And the Lord said to me,“ Write a record of their deeds ona writing tablet”

Notes, Chapter 11 (Cont.) For MT “shall eat the flesh of one another”, a lapse into cannibalism which 7g. cannot countenance. Cf. Isa 9:19 in this respect. 7g. Jer 19:9 also bowdlerizes in this fashion, but, surprisingly, leaves the consuming of sons’ and daughters’ flesh untouched. As throughout this section in 7g., God is the speaker. The breaking ofthe first staff is equated with the fall of Samaria (“drove him into exile”), even though various Mss insert a reference to Sennacherib. (Shalmaneser was the Assyrian king responsible, according to 2 Kgs 17:6. Sennacherib is also wrongly associated with the northern captivity in 7g. Ps.-J. Num 24:22.) “MT “to annul the covenant which I had made”. 78. Hos 6:10 has virtually the same Aramaic by way of expansion of MT. Aberbach and Grossfeld (Targum Onkelos to Genesis 103) suggest that 7g. Ongelos deliberately attenuates “break” to “change” wherever a divine covenant is in view, lest there appear to be any derogation of God’s majesty. It is the case in 7g. Prophets, nonetheless, that even covenants between humans are “changed” rather than “broken” (cf. | Kgs 15:19; Ezek

17:15f., 18). Two occurrences of §n’in

Biblical Aramaic (Ezra 6:11; Dan 3:28), both relating to royal decrees, afford a measure of correspondence with the usage under discussion. because: cf. on v. 8 (note 28). “MT “(covenant) with all the peoples”, an idea which the Targumist would not wish to foster even if he had been keeping close to MT in this verse.

**For MT “So it was annulled that day”; see note 34. "MT “the poor of the flock”; cf. MT and Tg. Isa 41:17. 7 Ty. uses a standard expression for MT “who watched me”; cf. v. 12 and see 6:8; Isa 49:8, etc. BH in MT Smrym) often has the sense of observing (divine) commandments. With 7g. compare CD (Ms B): “The humble of the flock are those who watch for him; they shall be delivered in the visitation. . . ." 7600 previous note. Since God is the speaker in 7g. (cf. notes 30, 33), MT “give me my wages” drastic revision. Obedience is God’s “due”. Rashi agrees with 7z.: “fulfil my commandments”.

¥mr (as VII:20f. time of

required

““MT’s reference to the paying of thirty pieces of silver is obliterated (see note 39). Whether Christian appeal to this verse as a proof-text (cf. Matt 27:9) has influenced 7g.’s treatment of these verses can only be surmised. There is some degree of correspondence between Tg. and the interpretation given by Rab Judah in ₪. Hull. 928: “these are the thirty righteous men among the nations”; cf. also Gen. Rab. 98:9. Dependence by either of these references upon 7g. cannot be proved (pace Churgin, Targwm Jonathan 110). "'Te. hyls/§ has been given the meaning “parchment” by Levy ( Worterbuch I 263) and “reed” by Jastrow (Dictionary 457), the latter citing the (rare) Syriac 2/5 ’(“pin”, “needle” [?]). Neither explanation, in point of fact, is securely based. The translation “tablet” assumes a connection with the sufficiently-attested 5% meaning “lot”, hence the tablet on which the lot was inscribed (see Jastrow, Dictionary 474). The “casting” (cf. MT) of the written record may have encouraged the use of a term from the field of lot-casting, even if the casting in question was of a different order. The verb 2/5 is used in m. Arakh. 9:4 of depositing money in the temple chamber.

Translation

215

and cast it into the Sanctuary,” into the care of an official,” because my fear was precious in their eyes.”"* So I wrote a record of their deeds on a writing tablet*' and cast it into the Sancruary of the Lord, into the care of the chief” official. 14. And I brought Nebuchadnezzar the king of Babylon against Zedekiah king of the tribe of the house of Judah,** and I drove him into exile because"’ the people of the house of Judah also changed** the covenant, like their brethren of the house of Israel. 15. And the Lord said to me, “Go” once more, prophesy against” the foolish’'ruler.* 16. For behold, I am raising up a ruler” in the land; he will not seek those who err” nor search for those who have been scattered,’ nor will he heal those who are broken; he will not support those who are healthy, but will plunder the goods of the rich’ and destroy the

Notes, Chapter 11 (Cont.) “For MT “potter”; Syr “treasury” (A'wsr for MT hywsr 2). 78. may appear to incline towards the variant (see also next note), but more decisive still may have been the appropriateness, and the historical precedent, of depositing such a record in the temple. | Macc 14:49 concludes the story of Simon Maccabeus’ testimonial by noting that it was to be engraved on bronze tablets and prominently displayed in the temple precincts, with copies to be deposited in the treasury, in the keeping of Simon and his sons. One Hebrew Ms (Kennicott 530) has “treasury” later in the verse (MT “potter” [2°]). The variant is possibly reflected in Matt 27:3-10, though see R.H. Gundry, The Use of the Old Testament in St. Matthew’s Gospel (Leiden, 1967) 123. Decisions as to the affiliations of 78. and Matthew are complicated by the possibility that their authors were aware of the existence of a temple foundry (cf. LXX and see C.C. Torrey, JBL 55 [1936] 256f.), in which case MT ywsr would have been sufficient to suggest a temple connection. Torrey conjectures that Tg.’s abandoning of MT in this verse was in reaction to Christian use of it as a messianic proof-text (p. 258). *amarkelin were temple officials prominent among whose responsibilities were treasury matters (cf. 79. 2 Kgs 22:4; 23:4, and see Smolar and Aberbach, Studies 103f.). The word is of Persian origin (Old Pers. hamarakara) and is also attested in imperial Aramaic; see A. Cowley, Aramaic Papyri of the Fifth Century B.C. (Oxford, 1923) 89, 1.4 (“the hmrkry’of the treasury”); G.R. Driver, Aramaic Documents of the Fifth Century B.C. (2nd ed.; Oxford, 1957) 75; A. Tal, The Language of the Targum of the Former Prophets 186, Schiirer II 282f. “MT “the lordly price at which I was valued by them”. 7g. is similarly phrased in 8:6. See also Mal 3:16 where those who fear God feature in his book of remembrance. Mal 3:16 has probably contributed, whether directly or indirectly, to Tg.’s reworking of these verses in Zech 11. .‫ "ד‬Mss also have “chief (official)” earlier in the verse.‫‏‬ *©Just as the breaking of the first staff signified for 78. the subjugation of the northern kingdom to Assyria (v. 10), so the breaking of the second represents the subjection of Judah to the Babylonians. *’See vy. 8, 10, where also the punishment is linked to the prior misdeeds of the punished. *8See on v. 10 (note 34).

Tz. °°MT ‫דש לי‬ English For ‫אד‬

adds; perhaps cf. MT Amos 7:15. “take the gear of”; as in v. 4 the command is transposed into a commission to prophesy. clearly associates MT ‘wy/—often emended to 7y/(cf. v. 17) and rendered “worthless” in modern‫‏‬ translations—with BH ‘wy/ (“foolish”). On ¢p5’ see at 4:7 (note 8).‫‏‬ MT “shepherd”; cf. v. 8. “the perishing”. In v. 9 Tz. represents the verb khd by “destroyed”; since seeking “the destroyed”‫‏‬

might appear a futile exercise 78. prefers “erring”. BH khd has a connotation of being hidden, so that 7x. is‫‏‬

not altogether out on a limb.‫‏‬ 54M{T n‘r is of uncertain meaning (cf. G.R. Driver, JTS 35 [1934] 393). LXX, Vg more or less agree with Tg. It is noteworthy that 7g. Ps 109:23 translates nn'rty by titylyt (cf. also Job 38:13), so that Mitchell’s proposal (Zechariah [ICC] 318; cf. Sperber IVb 349) to emend MT to hAn‘h is ill-advised, the apparent agreement of Syr df‘yn (“those straying”) notwithstanding. For MT “devour the flesh of the fat”; see on v. 9 (note 32).

216

Zechariah

the people were remainder of them. %6 17. Woe to the foolish” ruler’ to whom is in his hand knife whose entrusted’? that he should lead them, for he is ike a butcher and his wither surely and his eye upon that which is fat to slaughter it’ his arm shall right eye shall surely grow dim.”

CHAPTER

12

1. The oracle of the word of the Lord concerning Israel. The Lord speaks who suspended’ the heavens and established’ the earth and created’ the spirit of man within Iam about to make Jerusalem a vessel full ofr intoxicating drink to him: 2. “Behold, all the nations round about, and even the people of the house of Judah shall the nations bring’ by force, in the siege, 0 Jerusalem.° 3. And it shall be at that rime, I will make

Apparatus, Chapter 12 * Ms.

Mss.

Notes, Chapter 11 (Cont.) °°Cf. the similar expression, in 78.% expansion of MT, at 9:15. Here MT has “and will tear off their hoofs”. MT prstyk in Mic 4:13 is also rendered “the remainder of them”. In the case of Zech 11:16 G.R. Driver has explained MT prsyhn on the basis of the Akkadian pirsu (“division”), rather than from BH prsh (“hoof”) (JTS 35 [1934] 381). ]‫“ ל‬worthless”; 7g. translates as for ‘w/y in v. 15 (cf. Syr in this respect).‫‏‬ ** Ty. takes no account of the suffix in MT r‘y; it may, in any case, merely represent an old case-ending. The equation “shepherd” = “ruler” is as in vv. 8, 15. For MT “who leaves (‘zby) the flock”. Tg. prefers to highlight a rarer nuance of BH ‘zd, viz. “entrust”, as in Gen 39:6; Job 39:11; Ps 10:14.

°°MT “a sword upon his arm and upon his right eye” conveys the expectation, perhaps even the prayer, that the worthless shepherd will suffer for his criminal neglect of the flock. Since 78. doubtless has a Jewish ruler in mind (cf. preceding clause) the comparison with a butcher is noteworthy and may look in the

direction of Alexander Jannaeus and his brutal treatment of his fellow-Jews who opposed him (cf. on v. 7 [note 22]).

Notes, Chapter 12 'MT “stretches out”, 7g. represents the “doxological participles” (cf. Amos 4:13, etc.) of this verse by the perfect tense (cf. Isa 42:5; 44:24; 51:13, where also “suspended” translates MT “stretches out”), ‘Translating MT ysd; see on Hag 2:18 (note 18).

*MT “forms”.

Ty. “created” was probably regarded as more appropriate to “spirit”; the use of the past tense points more directly to the creation story than does MT. "Te. adds. MI “reeling” Tz. mrwy (so for MT “strong drink” Tz. Ong. Lev 10:9) turns from effects to contents.

MT is notoriously difficult in the second half of this verse. NEB “Judah will be caught up in the siege of Jerusalem” is a worthy attempt and may correspond to the Targumist’s understanding of MT since he feels obliged to give an explanation of Judah’s embarrassed involvement in the siege. Like Vg (sed et Juda erit in obsidione contra Terusalem), Tg. appears to omit the first occurrence of ‘J, but no conclusion about the underlying form of Hebrew text is warranted for either. In his commentary on this verse Jerome explains:

Translation

217

Jerusalem a stone of stumbling’ to all the nations; all her oppressors® shall certainly be plundered,’ and all the nations of the earth shall be assembled against her, + At that time, says the Lord, | val Smmute all the horses of the nations'° with confusion" and their

riders with stupefaction,'' and I will reveal my might upon the people of the house of Judah

to do good for them, '* and

I will smite all the horses

of the nations with

blindness. 5. And the rulers of Judah shall say in their heart, ‘Sa/vation’® was found’ by the inhabitants of '°Jerusalem in the Memra of the Lord of hosts their God.’ 6. At

that rime I will make the rulers of Judah like a burning brand'® among the trees and like a fiery torch among the sheaves, and they shall plunder to the south and to the north'’ all the goods of the nations'* round about; and Jerusalem shall yet be inhabited

in its place, and Jerusalem shall prosper.'’ 7. And the Lord shall deliver the cities”? of the house of*'Judah first, so that the boasting of the house of David and the boasting

Notes, Chapter 12 (Cont.) “Sed et ludas, obsessa Hierusalem, est captus a gentibus, et in illarum transiens societatem, cogetur obsidere metropolim suam.” Kimchi also notes that the Judahites participate unwillingly (‘7 krhm) in the siege. See also 7g. at 14:14. There is no significant support in the Hebrew Ms tradition for the omission of the first occurrence of ‘/ (albeit ‘/ is “sup. ras.” in Ms Kennicott 96). by force: lit. “as forced”.

"Tz. uses the more familiar expression (cf. Isa 8:14; 62:10); MT “burdensome stone” occurs only here. “MT “who carry her”, but 78. has already abandoned the figure (see previous note). °MT “tear themselves”; 7g. resorts to one of its stock verbs and themes. '°A damage-limiting addition by 7g. which spares Judahite horses (cf. MT later in the verse). ''MT “amazement ... madness”; in Tg. Ong. Deut 28:28 the equations are reversed. ‘For MT “but upon the house of Judah I will open my eyes”; see on 9:8 (note 19). "Either an epexegetical addition or a rendering of MT ‘msh (“strength” [?]) (cf. Sperber IVb 349); see next note. '4MT ‘msh is treated as if from BH ‘ms’ (“find”); cf. LXX “we shall find” and ‘ms’ in Hebrew Mss Kennicott 224 (primo) and de Rossi 554. ' Tz. represents ly(w)Sby for MT /y y¥by, though whether its Vorlage differed from MT is another matter. Ms Kennicott 361 (and perhaps 203) has /ySby (cf. Jansma, OS 7 [1950] 114).

'° Tp. (k)lkws (var. [k]/bw5), which had set the older lexicographers at odds, is illuminated by an occurrence of the same word in 11QtgJob XX XVI:6 (on Job 41:12) where /kwS5 yqd means “burning brand”. J.T. Milik claims that dm‘ /kwsy in the Copper Scroll (3Q15) 111:9 means “pine resin” (DJD III 250f.), but see S.A. Kaufman, JA OS 93 (1973) 322, for a criticism of Milik. According to b. Shab. 200 /k5 denotes the bark (or bast) of the cedar(?). Additional evidence from Samaritan and Christian-Palestinian texts is adduced by Milik who favours identification with the “Aleppo pine”. In view of the fact that in both the 7g. references /kws corresponds to a word for “pot” the present writer had suggested a borrowing of the Greek lekos (RQ 8 [1972-5] 428). It may be, however, that 7g. Zech 12:6 has associated MT Aywr with a homonym in Aramaic and post-biblical Hebrew meaning “panelling”; this, so far as the references go, is usually of “cedar” (cf. Zz. Hag 1:4). Note that in Christian-Palestinian Aramaic /wkS’ may translate both “pine” and “cedar” (Milik 251), and that the Hebrew 7z, traditionally rendered “cedar”, may in a few cases denote another variety such as pine or juniper. See I. Low, Aramdische Pflanzennamen (Leipzig, 1881) 98.

''MT “to the right and to the left”; cf. MT and 7g. Isa 9:19; Ezek 21:21.

ISN4T “shall devour ... all the nations”; see on 9:15 (note 53). From the Targumic point of view MT is in obvious need of interpretation. Since MT “in Jerusalem” is difficult 78. resolves the problem with the addition of “shall prosper”, cf. the insertion of “shall prosper” in v. 8. Codex Reuchlinianus “and shall prosper in Jerusalem” has preserved the problem with the solution. °For MT “tents” see on 11:2 (note 10); Hab 1:6 (note 23). ‫ לד‬adds.‫‏‬

218

Zechariah

of the inhabitants of Jerusalem may not increase against the people of the house ‫לוד‬‎ Judah. 8. At that time the Lord will have mercy upon’? the inhabitants of Jerusalem, and he who is sickly among a at that time shall be like David, and the house of David shall prosper like princes,” like the angel of the Lord before them. 9. eu it shall be at that rime, I will seek to destroy all the nations which assemble and* come against Jerusalem. 10. And I will pour upon the house ey David and upon the of Jerusalem the spit of mercy and compassion,’ ° and they shall entreat MNT me’ because they were exiled;** and they shall mourn for him just as they mourn for an

Notes, Chapter 12 (Cont.) 2 Te. adds; cf. Syr. 3MT “protect”; see on 9:15 (note 48).

For MT “like God” (lit.). 78. adds “prosper” as in v. 6. LXX “like the house of God” also jibs at MT. For “princes” rendering MT

7hym see Tg. Ong. Gen 3:5; 6:2, 4. 577 adds. Cf. the marginal addition “who assemble” in Hebrew Ms de Rossi 319. See also at 14:12, 16. 6MT “favour and supplication”, Tz. as 7:9(MT and 7g.). The margin of Codex Reuchlinianus offers the alternative: “(the spirit of) prophecy and true prayer”, which sets up an interesting correspondence between MT hn (“favour”) and prophecy in the light of Num. Rab. 11:6 where “and be favourable to you” (wyhnk, Num 6:25) is interpreted by “may he raise up prophets from you”, and this on the basis of Zech 12:10 and the word “favour”. "For MT “look to me”; cf. MT and Tg. Isa 8:22. The margin of Codex Reuchlinianus has “shall look to me and inquire of me”. Smolar and Aberbach (Studies 165n. 244, 204n. 487) translate “shall pray before me”, though they note on pp. 164f. that 7g. normally uses s/y (rather than b‘y) for prayer to God. See, however, 72. Isa 8:17; 37:21.

**MT “whom

they pierced”. Two

other possible renderings

of 78. are noted

by Strack-Billerbeck

(Kommentar 11 583): “will entreat me for those who went into exile” (cf. Rashi), or “will entreat me for him

on whose account they went into exile”. While 7g. understandably avoids a literal translation of the verb dqr in 13:3, it renders by “kill” at Judg 9:54; | Sam 31:4; Isa 13:15. By Targumic canons a reference to exile by way of interpretation of MT “pierced” (pointed as a passive?) is not unreasonable, yet it remains a fact that the pronoun “him” in the second half of the verse lacks an antecedent. One possibility is that 7g. was subjected to (incomplete) revision as a reaction to Christian citation of this verse as a messianic proof-text (cf. John 19:37; Rev 1:7, and see G.H. Dalman, Der leidende und der sterbende Messias der Synagoge im ersten nachchristlichen Jahrtausend (Berlin, 1888) 24; Kremer, Die Hirtenallegorie 16; 58606, Sacharja 9-14

99). At this point it is appropriate to note the relevant part of the Reuchlinianus marginal reading: “And I shall cause to rest upon the house of David and upon the inhabitants of Jerusalem the spirit of prophecy and true prayer. And afterwards the Messiah son of Ephraim will go out to do battle with Gog, and Gog will slay him in front of the gate of Jerusalem. And they shall look to me and shall inquire of me why the nations pierced the Messiah son of Ephraim.” Such an understanding of this verse is attributed by ₪. Sukk. 52a to the second century R. Dosa, though we are probably no nearer a relative dating of the two extant versions of 7g. That the tradition of a suffering, dying Messiah son of Ephraim was inspired by the failure of Bar Kochba against the Romans in A.D. 132-5 is a widely-favoured, if still conjectural, explanation. (The dual-messiah concept is, of course, somewhat earlier; see on 6:13.) It is theoretically possible that the standard version of 78. to this verse conceals a reference to the Messiah son of Ephraim, provided that the second of the Strack-Billerbeck options (“for him on whose account”) is found acceptable. There are serious difficulties with this, however, in that the Aramaic is stretched to yield such a translation, and there is no evidence ofa belief in Israel’s being exiled on account of the Messiah son of Ephraim. On the contrary, Tz.

Ps.-J. Exod 40:11 teaches that the Ephraimite messiah would lead Israel to victory over Gog and his allies: other Targumic references more complaisant with the usual understanding of this messiah’s role at [east ascribe success against Gog to the Messiah son of David (Frg.-7z. Num

11:26; Tg. Ps.-J. Num 24:17; Te. 2

Sam 22:49). For discussion of the Messiah son of Ephraim see J. Heinemann,

HTR 68 (1975) 1-15 (= pp.

Translation

219

only son and shall lament for him as they lament for a firstborn. 11. At that time the mourning in Jerusalem shall be as great as the mourning for Ahab son of Omri whom Hadadrimmon son of Tabrimmon killed,” and as the mourning for Josiah son of Amon whom Pharaoh the Lame killed in the valley of Megiddon.” 12. And the inhabitants 0] the land shall mourn by families, their men” by themselves and their women by themselves; the family of the house of David, their men by themselves and their women by themselves; the family of the house of Nathan,” their men by themselves and their women by themselves; 13. the family of the house of Levi, their men by themselves and their women by themselves; the family of the house ofShimei”” by themselves and their women

by themselves;

14. all the families which are left, each

family’ by itself, and their women by themselves.”

Notes, Chapter 12 (Cont.) 339-353 in L. Landman [ed.], Messianism in the Talinudic Era [New York, 1979]). For bibliography see M.J. Mulder, De Targum op het Hooglied (Amsterdam, 1975) 101; Schiirer 11 528n. For Gog equated with Rome in an eschatological context see Tz. Ezek 39:16. The problems of MT are discussed by M. Delcor, “Un probleme de critique textuelle et d’exegese. Zach. XII, 10: ‘Et aspicient ad me quem confixerunt”, RB 58 (1951) 189-199. **MT “Hadadrimmon” is taken to refer to Benhadad son of Tabrimmon (cf. | Kgs 15:18); a few Hebrew Mss add “son of Tabrimmon” after “Hadadrimmon” (Jansma, OS 7[1950] 119). In 2. MQ 28b ₪. Akiva is represented as appealing to Zech 12:11 in support of the view that lamentation was made for Ahab when he died. Thereafter 7g. is quoted, with the admission of R. Joseph of Pumbeditha that without 78. he would not have known what the verse meant (see also b. Meg. 3a). Tg. appears from R. Joseph’s statement to antedate him by a significant margin, and the interpretation which it gives is obviously presupposed in R. Akiva’s citing of the verse; what is not so easy to support is Churgin’s assertion that R. Akiva “knew the Targum to this verse” (Jargum Jonathan .(.‫ח‬42‎ *°MT “in the plain of Megiddon (sic)”, which easily resolves into an allusion to the scene of Josiah’s death (see 2 Kgs 23:29).

It is unlikely

that

7g. reflects a variant

“the son

of Amon”

in addition

to MT

“Hadadrimmon” (pace M. Delcor, VT 3 [1953] 71), even though Syr offers a modicum of (interpretive?) support with “like the mourning for the son of Amon in the valley of Megiddo”. That there was special mourning for Josiah is noted in 2 Chr 35:24f. (cf. 7g. Amos 9:1; Lam 4:20; b. MQ 25b; Lev. Rab, 33:3). As to the interpretation of MT Zech 12:11, “It may be that the mourning on his (sc. Hadadrimmon’s) account was in due course historicized and reinterpreted as an annual lamentation for the death of good King Josiah, who fell in battle on that very plain of Megiddo” (F.F. Bruce, This is That (Exeter, 1968] Ill). If so, Ibn Ezra’s seemingly enlightened comment about the type of interpretation given in 7g. being midrashic (drk dr) is in need of revision! 1 Tz. adds; cf., for example,

14:9.

Ty. aims for consistency in vv. 121. By introducing a reference to men the idea of separate mourning by the sexes is underlined. Cf. current practice at the Western (“Wailing”) Wall in Jerusalem. This addition by 7g. brings the clause into line with the rest ofv. 12 and with v. 13. LX X(Mss) also has the additional words. Codex Reuchlinianus has “Nathan the prophet, son of David”, thus confusing the two bearers of the name in 2 Samuel (5:14; 7:2). Jerome favours identification with the prophet (“In Nathan prophetalis ordo describitur”, Commentary,

ad loc.), and so does Rashi, who also notes that others opt for Nathan son of

David. 5Codex Reuchlinianus has “the family of the house of Mordecai, the son ofJair, son of Shimei”. See Esth

2:5, and for 72. “the house of Shimei” cf. Syr and Hebrew Mss. After “Shimei” most 7g. Mss add “their men”. **Most Tz. Mss add “their men (by themselves)”; see previous note.

220

Zechariah

CHAPTER

13

1. “At that time the teaching of the law shall be revealed like a spring of water' to the house of David and to the inhabitants of Jerusalem; and I will pardon their sins as if they were purified by water of purification and by the ashes of a cow’ for a sinoffering. 2. And it shall come to pass at that sime, says the Lord of hosts, I will destroy the name of the idols of the nations’ from the land, and there shall be a remembrance of their name’ no more; and I will also abolish the deceitful’ prophets and the unclean spirit from the land. 3. And it shall come to pass, if anyone prophesies again, then his father and mother, his parents, shall say to him, ‘You shall not live, for you have

prophesied’ deceit in the name of the Lord.’ And his father and mother, his parents,

Notes, Chapter 13 'MT “a fountain shall be opened”. Cf. Prov 13:14: “The instruction (‘wrt) of the wise is a well of life.” 7g. Isa 12:3 also exhibits the midrashic equivalence of water and Torah-instruction, rendering MT “you shall draw water” by “you shall receive new teaching”. See also CD VI:3f. (ed. Rabin, 23) where the well of Num 21:18 is interpreted as the law. The theme of law as God’s special gift to Israel and the basis of Israel’s continuing relationship with God is very prominent in the Targumic literature; cf. on Hab 3:1 (note 2) and see Chilton, The Glory of Israel 13-18. ‫“ שוד‬for sin and for uncleanness”.

Tx. represents an inversion of the terms; cf. 78. Ong. “water of‫‏‬

purification” for MT “water of uncleanness” at Num

19:9, 13, 20, 21; 31:23. Syr also inverts (cf. Jansma, OS‫‏‬

7 ]1950[ 120f.; Otzen, Studien tiber Deuterosacharja 265). The only parallel to this in the Hebrew textual‫‏‬ tradition is a reading noted by the mediaeval scholiast Odo: /thr ndh wlht't, but Odo’s text shows several‫‏‬

divergences from MT and is of very doubtful textual worth (though see J. Fischer, Biblica 15 [1934] 68;‫‏‬ idem, BZA W 66 [1936] 205). The explanation as far as 78. is concerned seems to lie in the fact that the‫‏‬ thematic congruence of Ezek 36:25 and Zech 13:1 has resulted in a virtually identical rendering by 78. in‫‏‬ both places. Since, according to Tos. Meg. 4, Ezek 36:25 began the synagogal haftarah to the section on the‫‏‬ “Red Cow” (Num 19:1-22), the Targumic references to water of purification and ashes of the (red) cow, both‫‏‬ of which feature prominently in Num 19, may be original to 7g. Ezek 36:25. The fact that 78. is composed in‫‏‬ the Ist pers. sing., 1.6. as MT Ezek 36:25, would also support this conclusion. Ifthis is the case, then 78. Zech‫‏‬ 13:1 cannot

be cited as evidence for a non-Massoretic

variant “for uncleanness

and for sin”. Syr, whose‫‏‬

word-order is already established in the commentary of Ephraem Syrus (4th cent.), may be dependent upon‫‏‬ Tg. for this feature, or may have arrived at it independently, again (pace Odo) without necessarily‫‏‬ representing a non-Massoretic reading. One potentially complicating factor in all this should briefly be‫‏‬ noted, viz. the common rabbinic tendency, as for example in the Mishnah, to refer to the “water for‫‏‬ uncleanness” as the “water for sin” (cf. already Num 8:7); see J. Bowman,

RQ 1 (1958) 75. In this respect‫‏‬

Num 19:9, where the “Red Cow” is called a sin-offering, was doubtless influential. In such circumstances the‫‏‬ inversion found in 7g. Zech 13:1 would be doubly easy. From m. Paral 3:5 it is deduced that the last time‫‏‬ the “Red Cow” was killed was >. A.D. 60, but nothing in Jz. indicates the continuance or discontinuance of‫‏‬ the associated ritual at the time of composition.‫‏‬ Te adds, lest it be thought that Israel will in the future be given to idolatry.

MT “and they shall be remembered”. A few Hebrew Mss add bimm (“of their name”), perhaps influenced by Hos 2:19 where 78. is as here. °MT has merely “prophets”, which all the major versions (7z., LXX, Syr, Vg) regard as needing qualification. *For MT “spoken”. Codex Reuchlinianus miylt’ agrees with MT.

Translation

221

shall /ay hold on’ him when he prophesies. 4. And it shall Barns to pass at that fime, the deceitful* prophets shall be ‫ו‬‎ each of his prophecy’ when he prophesies; and they shall no longer prophesy deceit" so as to teach lies. 5. But he anal say, ‘lam nota prophet; lam a tiller of the soil, for men have made me a bondman'! from my youth.’

6. And one shall say to him, ‘What are these plagues which’ have come upon us? Are they not because of the works of our hands?’'’ And he shall say, ‘We have suffered

fittingly for the sins which

we have loved.’*"* 7. O sword, be revealed'* against the

Apparatus, Chapter 12 , Ms. > Mss.

Notes, Chapter 13 (Cont.) "Tg. recoils from the statement that the parents pierce their own son through, and that without due process or trial (Smolar and Aberbach, Studies 7), preferring instead to see an allusion to the law of Deut 21:19-21, according to which the parents of the “stubborn and rebellious” son “take hold of” (7g. Ong.

wyyhdwn as here) him and bring him to the city elders for stoning. LXX, Syr “bind” may be similarly inspired, but more probably represent the Hebrew ‘qd. “Te. adds; cf. v. 2 (note 5). *For MT “vision”, as often; see on Hab 1:1 (note 1). ‘Tz. interprets the reference to the hairy mantle in the light of 2 Kgs 1:8, which describes Elijah’s garb (cf. Mark 1:6). Cf. Jerome (Commentary, ad loc.): “Hic enim erat habitus prophetarum ut quando populum ad paenitentiam prouocabant, induerentur cilicio.” Ephraem Syrus (Commentary, ad loc.) remarks: “And they shall not be attired in a hairy pelt so as to conceal their deceit under the guise of truth.” '' Tz. ‘gnyny is less than perspicuous. It is obviously intended as a straightforward rendering of MT hgnny which itself, however, is problematical. Levy (Worterbuch 1] 372) understands 7g. to mean “have made me a herdsman”, Jastrow (Dictionary 1391) and Dalman (Handworterbuch 382) have “to make (acquire as) a bondman”. Otzen (Studien tiber Deuterosacharja 265) compares Syr ‘tnny and suggests translating 7p. similarly: “have inflamed me”. (This leads him to conclusions about the meaning of MT [ibid., 197] which appear to have influenced NEB: “I am a tiller of the soil who has been schooled in lust from boyhood.”) There is, however, minimal evidence of such a nuance for Hebrew or Aramaic qn’. The margin of Codex Reuchlinianus offers an interesting variant: “For I have tilled the soil from my youth”. G. Klein maintains that this is a variant on the preceding clause, “I am a tiller of the soil” (ZDMG 29 [1875] 160), but both its structure and the fact that it uses the same vocabulary as the preceding clause are strong arguments to the contrary. If, on the other hand, it is taken as a variant on the last clause of the verse, as it surely ought to be,

the word-division implied (‘dmh qnny) strikingly anticipates J. Wellhausen’s proposal to read dmh qnyny (“the land has been my possession”). See Gordon, ZA W 87 (1975) 218f. ‫ יז‬MT “What are these wounds on your back?” In this verse 7g. either misses, or else dismisses, the‫‏‬ plain meaning of MT. Whereas “hands” in MT forms part of an expression meaning “back”, 7g. redeploys‫‏‬

in aid of a moralizing sentiment.‫‏‬ MT “those with which I was afflicted in the house of my lovers”, transformed by 7g. into a group (or national?) acknowledgement that the plagues were deserved. It would be possible to translate 7g., “Il am suffering fittingly for the sins which I love”, but the plagues come “upon us”, and the present tense (“which I love”) would be unlikely in a context of punishment by plague. Smolar and Aberbach (Studies 188n.) translate “the sins of our friends”, which they take to imply “joint communal responsibility for individual wrongdoing”. This, of course, sets up a contrast between what the questioner suggests and the answer given to him, which is not necessarily what 7g. intends to do.

4Eor MT “Awake”; see on Hab 3:9 (note 42); Zech 2:17 (note 36).

222

Zechariah

king’® and against the prince! 4 companion Male is his equal, who is like him,'* says the Bore of hosts; aly we king’’ and the princes’ ° shall be scattered and I will bring back a’! mighty stroke’ upon the underlings.”> 8. And it shall come to pass in all the land, says the Lord, two parts which are in it shall be destroyed; they shall perish, ee a third’ shall be left in it. 9. And I will bring the third into affliction, into a furnace™ of fire, and I will refine them just as they refine silver and will try them just as they try gold. They shall pray” in my name and I will hear their prayer;’° 1 have said, ‘They are my people’, and they shall say, “The Lord is our God.’”

CHAPTER

14

1. Behold, the day will come from the Lord' when the house of Israel shall divide the possessions of the nations’ in your midst, O Jerusalem.’ 2. And I will gather all the nations to Jerusalem to do battle, and the city shall be conquered and the houses plundered and the women ravished,* and half of the city shall go forth into captivity, but the remainder of the people shall not cease from the city. 3. And the Lord shall reveal himself’ and shall do battle with those nations as in the day when he did battle

Notes, Chapter 13 (Cont.) SMT “my shepherd”; see on 10:2 (note 12).

'"For MT “man”, probably under the influence of the shepherd = king equivalence preceding. "MT “my”; with 78. “his” cf. 1 Ms Kennicott, | Ms Ginsburg (Kerhib), LXX(Mss), Theod. “companion ... equal ... like” are all ways of representing MT ‘myrty.

immediately

OMT “shepherd: ct, note: lis:

For MT “flock”; 7g. as earlier in the verse for MT “man”.

.‫ ד‬Mss “my”, as MT.‫‏‬ ‫“ שוד‬hand” cf. MT and 72. Isa 1:25, etc.‫‏‬ “For MT “little ones”, understood by, for example, NEB (“shepherd boys”) in much the same way as 7g. Cf. MT and 7g. Jer 14:3. .‫ דל‬adds the italicized words to explain the significance of the fire. The expression “furnace of affliction”‫‏‬ occurs in MT Isa 48:10.‫‏‬ “MT “call” cf. Zeph 3:9. **For MT “will answer them”; see on 7:13 (note 17).

Notes, Chapter 14 'MT “a day of the Lord is coming”, see on Zeph 1:7 (note 17). *Tz. reverses the roles of spoiler and spoiled, in keeping with its nationalistic tendencies. In context MT “your spoil” clearly means “the spoil taken from you”; Tz., however, reads this verse in the light of vv. 4ff. For similar instances of role reversal in Tg. see Isa 53:3, 7, 8. The same Aramaic sentence represents MT “then (it) will be divided” in Isa 33:23. “Ty. adds.

"Te. “lain with” (lit.) is euphemistic; cf. Qeré and many Hebrew Mss. *For MT “go forth”; cf. on 2:14 (note 25); Hab 3:3 (note 14).

Translation

223

by the Red Sea.° 4.’ And at that time® he shall reveal himself in his might’ upon the mount of Olives which is before Jerusalem on the east, and the mount of Olives shall be split in two to the east and to the west by a very great valley; and half of the mountain shall be torn away’ to the 0 and half of it to the south. 5. And the valley of the’! mountains shall be stopped up,'” for the valley of the mountains shall extend to Azal; and you shall flee just as you fled before the earthquake which came" in the days of Uzziah king of the tribe of the house of Judah, and the Lord my God shall reveal himself,'* ana? all his‘ * holy ones with him.” 6. And it shall come to pass at that rime, there shall not be light, but cold and ice.'’ 7. And it shall be one day—it is known

Apparatus, Chapter 14 a

b

.

.

”

Mss; Ms v omits “at that time”. Mss.

Notes, Chapter 14 (Cont.) ‫“ "אד‬on the day of battle”, which 7g. relates to the defeat of the Egyptians at the Red Sea, as being the‫‏‬ day of battle par excellence. Jerome agrees with Tg.’s interpretation: “nunc egreditur et proeliatur sicut in die‫‏‬ certaminis, quando Pharaonem submersit in mari Rubro, et pro Israelitico populo dimicauit” (Commentary,‫‏‬ ad loc.). Tg. Job 38:23 also applies the par excellence principle to MT “on the day of war and battle”: “on the‫‏‬ day of war with Pharaoh and of fighting with the Egyptians”.‫‏‬ "At the beginning of this verse Codex Reuchlinianus has the following: “At that time the Lord will take in his hand the great trumpet and will blow ten blasts upon it to revive the dead.” For the resurrection trumpet see 78. Ps.-J. Exod 20:15 and cf. 1 Cor 15:52; 1 Thess 4:16 (“the trump of God”). The association of the mount of Olives with the resurrection is discussed by Gordon, SVT 29 (1978) 117-120. “With Ms v’s omission of this phrase cf. Syr. *For MT “his feet shall stand”, an anthropomorphism which 7g. habitually censors. See on Hab 3:6 (note 27). '°MT “depart”, which 7g. evidently regards as too stately. ''MT “my”, but it is unlikely that 78. (cf. also Syr) is based on a text actually reading “(the) mountains”, much less “(the) mountain” (pace Sperber IVb 72). ‫ דש‬repoints MT “you shall flee” as a Niphal of stm (“stop up”); cf. Hebrew Mss, LXX and the eastern‫‏‬ Massoretic tradition (see Y. Komlosh, The Bible in the Light of the Aramaic Translations [Heb.] [Tel-Aviv,‫‏‬ 3791] 36). ' Tz, adds, perhaps to lessen the appearance of contemporaneity between the addressees and the reign of Uzziah.

Sor MT “come”; cf. 2:14 and see on Hab 3:3 (note 14). SMT “the” with 78. cf. Hebrew Ms de Rossi 20 (primo) and Syr. '°MT “you”; many Hebrew Mss, LXX, Syr, Vg as 7p.

''MT yqrwt yqp wn, being untranslatable, is usually emended, with the help of the Qeré and the major versions, to wgrwt wqp wn, “but cold and frost” (cf. 4 Ezra 7:41). With Tg. hyn (“but”) cf. Syr 7”. Te. ‘dy as a translation of yqrwr is difficult. It is possible to give it the meaning “spoil” and regard it as a rough equivalent of “precious things” (cf. Otzen, Studien tiber Deuterosacharja 269), but “spoil” and “ice” make an unlikely pairing. Jastrow (Dictionary 1044) repoints as ‘adé and suggests “passing light, flash”, but this too has little to be said for it. In the circumstances, we should note with Levy (Wérterbuch 11 204) the similarity

of Tg. ‘dy to Syr ‘ry’(“cold, frost”) and emend 7g. accordingly (cf. 107f.). The noun ‘ry{h] with the meaning “cold” is found a couple occurs with relative frequency in Aramaic incantation texts, usually Naveh in M. Sokoloff (ed.), Arameans, Aramaic and the Aramaic

also M.J. Gottlieb, Hamelitz 10 [1870] of times in the Jerusalem Talmud and coupled with 3th (“fire”, “fever”); see J. Literary Tradition (Ramat-Gan, 1983)

224

Zechariah

before the Lord—not like the light of '* day, and not like the darkness of? night; and it shall come to pass, at evening there shall be light. 8. And it shall come to pass at that time, spring waters”? shall issue® from Jerusalem, half of them to the eastern sea and half of them to the western sea; they shall issue’! in summer and in winter. 9. And the

kingdom ofthe Lord shall be revealed’ upon all the inhabitants of’ the earth; at that time they shall serve before the Lord with one accord,’ for’ his name is established in the world,’® there is none apart from him.2’ 10. He shall turn™ the whole land into a plain from Geba to Rimmon, south of Jerusalem; and (Jerusalem) shall increase’ and shall be inhabited in its place from the Gate of the tribe of Benjamin to the site of the former gate, to the Gate of the Corners, and (from) the Hippicus” Tower to the king’s

Apparatus, Chapter 14 (Cont.) “ Ms v has ypqwn; correct Sperber accordingly.

Notes, Chapter 14 (Cont.) 85-87. There is a variant form of 7g. given in the margin of Codex Reuchlinianus: “There shall not be the light of dawn nor the light of moon or sun.” W. Bacher (ZDMG 28 [1874] 25) thinks that the variant may have been inspired by Job 31:26, where the root )-q-r is associated with “moon”.

‫ ל‬adds.‫‏‬ Tx. adds; gb/ means “darkness” and not “opposite” in this case (pace Mitchell, Zechariah [ICC] 350). For MT “living water”; cf. MT and 7g. Ong. Lev 14:5, etc. Lagarde gives the text of Codex Reuchlinianus as “a spring of water”. The reading is not noted by Sperber and without it the information that Reuchlinianus has yhy npyq (sing.) for ypqwn (pl.) makes little sense.

‫“ "שוד‬it shall be”; LXX also expands MT (“it shall be thus”).”‫‏‬ For MT “And the Lord shall be king”; cf. Isa 24:23; 31:4; Ezek 7:7, 10. The “kingdom of God” as it features in 7g. Isaiah is discussed by Chilton, The Glory of Israel 77-81. Unfortunately, his attempt to distinguish between kingdom “theologies” in 7g. is vitiated to some degree by his failure to make allowance for the influence of the underlying Hebrew text. See also McNamara, The New Testament 250-252. ‫ דש‬adds; cf. 12:12, etc. There is no question of 7g. striking a more universalistic note by means of this‫‏‬ addition (pace Chilton, The Glory of Israel 78), since Tg. tends to prefix “earth” with “dwellers of” regardless‫‏‬ of context. At the same time, the worship of the nations in the kingdom of God, as envisaged by Tz. in this‫‏‬ verse, exceeds somewhat the terms of MT and is noteworthy on that account.‫‏‬ *Tit. “with one shoulder”; for the clause see MT Zeph 3:9. ay is unwise to assume that 78. reflects a text with Ay (pace Jansma [OS 7 (1950) 23]; cf. on 10:6 [note ). : *°MT “his name is one”. 72 : 4 ‫יר‬ Tg. adds this clause. Various assertions of this kind are found in the 7zs. See Tz. Ong. Deut 33:26: Tz. 2 Sam 7:22, 22:32; and cf. | Cor 8:4, etc. See further Chilton,

The Glory of Israel 6, 123n. 32.

‫ן‬‎

‫ "חו‬is the only occurrence of BH sbb ))26/( with this meaning. For the sake of the sense it seems best to‫‏‬ ‫ו‬ that 78. ngp has a corresponding nuance here (though see next note).‫‏‬ / MT “stand high”. If 7g. were intending to render MT literally we should expect the use of the verb rm as in 7g. Isa 49:11. By translating “increase” 7g. misses MT’s point that Jerusalem would be physically higher than the surrounding terrain (cf. Isa 2:2).

oe pqws tor MT “Hananel”; cf. MT and Tg. Jer 31:38. Hippicus was one of a trio of magnificent towers built in Jerusalem 6. 29 B.C. by Herod the Great in honour of Mariamne, Phasael and Hippicus (Josephus War 5:161-175). Hippicus is mentioned by Josephus ( War 5:161-165) as the starting-point of the oldest 0 three city walls which were a feature of Jerusalem in his day. The third wall, built by Herod Agrippa I, and running away to the north, is also said by Josephus (ibid.) to have started at Hippicus. It is of some ‫ו‬‎ therefore, that 78., even while choosing an equivalent for the old Tower of Hananel that is too much to the

Translation

5

pits.’ 11. And they shall live in it, and there shall be no more killing,’ and Jerusalem shall dwell in security. 12. And this shall be the plague with which the Lord shall smite all the nations which assemble and come®* against Jerusalem: their flesh shall be dissolved™ while they stand upon their feet, and their eyes shall disso/ve in their sockets, and their’ tongue shall dissolve in their mouth. 13. And it shall come to pass at that rime, there shall be a great deadly upheaval’* from the Lord among them and they shall set lay hold upon the hand of his companion, and his hand shall be torn away” with** the hand of his companion. 14. And even the people of the house of dtd shall the nations bring“ by force to wage war against Jerusalem,” and they shall amass*’ the goods"' of all the nations round about, gold and silver and clothes in great abundance.

15. And the plague upon the horse, mule, camel and ass, and every beast

Apparatus, Chapter 14 (Cont.) +? Mss.

Notes, Chapter 14 (Cont.) west, nominates Hippicus rather than Mariamne or Phasael. (Hippicus was not the tallest of the three, which honour went to Phasael.) A reasonable acquaintance with the topography of Jerusalem in the first century A.D. seems to be indicated. Josephus records at the end of his account of the destruction of Jerusalem that Titus gave orders for the three Herodian towers to be left intact so that posterity would appreciate the greatness of Rome’s achievement in subduing Jerusalem (War 7:1f.). Tz.’s pqws for “Hippicus” may simply represent popular abridgement of the name comparable with the shortening of the dupondius (coin) to pundy6n in various rabbinic texts (cf. Jastrow, Dictionary 1143). (The first syllable may even have been elided in the mistaken belief that it represented the Hebrew definite article.) *'MT “wine presses”. This is the only place where BH yqb is translated by Aramaic yh’ which, strictly, means “pit” or “cavity”. In Cant. Rab. 7:5 the reference is explained thus: “up to the pits (Syhyh) of Ripa (var. Yapho), up to the wine presses that the supreme king of kings, the holy One blessed be he, hollowed out”, and the pits are taken to refer to the depths of the Mediterranean Sea. The fact that 7g. uses yh’ only here opens up the possibility that it understands MT in the same haggadic way as Cant. Rab., viz. that Jerusalem will extend to the Mediterranean coast. An expansion from Hippicus Tower on the west side of the city towards the Mediterranean is again intelligible topographically (cf. previous note). See Gordon, “Terra Sancta” 130. It is assumed here that the present reference has no connection with either Cant 8:11 or the statement attributed to Solomon in Tg. Qoh 2:4, “I planted vineyards in Yabne”. MT hérem, “ban of destruction”; MT and Tp. as Isa 43:28. 972 adds; cf. on 12:9 (note 25). 550 also Syr, for MT “rot”. SMT “his”; Tz. removes the incongruence (cf. “their mouth”), as do LXX, Syr, Vg. *°The expression “deadly upheaval”, for MT mhwmzt, represents “deadly panic” in 7g. | Sam 5:11. P.A.H. de Boer (VT 24 [1974] 234) suggests that 7z. has been influenced by MT I Sam 5:11. For MT “go up” (lit.), implying hostile action. 7g. in its zeal destroys the picture of mutual destruction painted by MT. *‫ '\ דש י‬prepositional change follows from its change of verb; nevertheless, for other instances of BH ‘/‫‏‬

rendered by 78. ‘m see Sperber IVb 105f.‫‏‬ 3°M{T “And Judah also shall fight against Jerusalem.” 7g. exculpates Judah as at 12:2 (q.v.). MT could be translated “shall fight in Jerusalem”, but this is less likely to be the intended sense (cf. Otzen, Studien tiber

Deuterosacharja 270). “MT passive; cf. on v. | (note 2). 41Eor MT “wealth”: cf. v. | where 7g. has “the possessions of the nations” for MT “your spoil”, and see

also MT and 78. Isa 10:14.

‘

226

Zechariah

which may be in those camps,’ shall be like this plague. 16. And it shall come to pass, everyone who is left of all the nations which assemble and * come against Jerusalem shall go up year by year to worship before the King of the ages,’ the Lord of hosts, and to keep the festival of Tabernacles. 17. And it shall come to pass, if any of the families of the nations of“ the earth will not go up to Jerusalem to worship before the King of the ages,*> the Lord of hosts, there shall not be rain upon them. 18. And if the kingdom”*® of Egypt will not go up or be present, then the Nile! shall not rise for them, but*’ upon them shall be the plague with which the Lord will smite a// ** the nations which will not go up to keep the festival of Tabernacles. 19. This shall be the retribution” upon the Egyptians and the retribution upon all the nations which will not go up to keep the festival of Tabernacles. 20. At that time there shall be upon the blanket(2)*° of the horse, “Holiness before the Lord”, and the pots in the Sanctuary of the Lord shall be numerous’' as the bowls before the altar. 21. And every pot in Jerusalem and in Judah shall be holiness before the Lord of hosts, and all who offer sacrifice shall come and take from them and boil in them; and there shall never again be a trader” in the Sanctuary of the Lord of hosts at that time. Apparatus, Chapter 14 (Cont.)

Notes, Chapter 14 (Cont.) “Ty. adds; cf. v. 12 and see on 12:9 (note 25). “MT “the King”; cf. Tg. Isa 6:5; 30:33; Jer 10:10. See also Ps 145:13 (m/kwe kl-‘Imym); 1 Tim 1:17; Rev

15:3 (Mss); Tob 13:6, 10. The title “King of all ages” occurs in 1QGenAp 11:4, 7. We may also compare the expression “King of the universe” in Jewish liturgical tradition (cf. E.J. Wiesenberg, JJS 15 [1964] 1-56).

“Te. adds. *Cf on v. 16.

**For MT “family”; cf. MT and Tg. Jer 25:9. “MT “then not upon them” is difficult. 78. which probably reflects a text no different from MT, senses that the contrast is between the rain-fed lands of the ancient near east and Egypt with its basin irrigation. If the Nile does not “rise”, 7g. implies, Egypt will suffer the same fate as all the rest. For the Nile “rising” see Jer 46:7f.; Amos 8:8; 9:5. The Massoretic punctuation may reflect awareness of the Targumic resolution of the problem (cf. 5.12. Luzzatto, WZJT 5 [1844] 125). Ty. adds; cf. Hebrew Mss, LXX, Veg. “For MT “punishment” (At7).

The

meaning

of Tg. Arwrt (Mss bdwrt,

krwbt)

is uncertain.

Levy (Worterbuch

I 384), Jastrow

(Dictionary 644) and Otzen (Studien tiber Deuterosacharja 272) suggest “blanket” or “saddle-cloth”, but

references to a scarcely-attested Syriac verb ‫אזל‬‎ (“cover”) and the quadriliteral Aramaic krbit’ (“cap”, “cloak”) do not make for a convincing case. Nor does Dalman’s appeal (Handworterbuch 207) to the Greek krobulos (“plume”, “crest”). LXX, Syr, Vg all have “bridle” for MT ms/wt (“bells”?). *' Tz. adds. Since the “pot” (syr) could be large (cf. 2 Kgs 4:38) it is hardly a question of comparative size (see also Mitchell, Zechariah [ICC] 356), hence the translation of 78. sgy’yn by “numerous” rather than “large”. According to 2 Chr 4:8 Solomon had a hundred golden bow/s made, so that, in the general absence in the Old Testament of totals for less favoured vessels, a comparison of the 78. type would make good sense. Cf. also the fifty bowls of Neh 7:70. Tgaqcecasionally slips in an epexegetical sey (cf. Churgin, Targum Jonathan 88{.), here perhaps because the pots were considered no less “holy” than the bowls, both being associated with the altar (see Lev 8:11).

“MT “Canaanite”, probably here in the sense of “trader” (cf. b. Pes. 50a). The reference to the temple’s

degeneration into a “house of trade” in John 2:16 may contain an allusion to this verse as understood by 7z (LXX, Syr have “Canaanite”).

Malachi

‫‪|.4+0‬‬

‫‪0‬‬ ‫‪-‬‬

‫‪Ps‬‬

‫‪i; ae‬‬

‫"ואריי‬

‫כ‬

‫‪₪‬‬

‫‪0‬‬

‫שר שווו כ‬

‫‪7‬‬

‫‪Cor‬‬

‫שרק ‪9‬‬

‫‪₪‬‬

‫‪0 -‬‬

‫‪0/0‬‬

‫‪ee 7‬‬

‫‪ee a‬‬

‫‪4‬‬

‫‪rr‬‬

‫אש‬

CHAPTER

|

1. The oracle of the word of the Lord concerning' Israel, by Malachi.” 2. “I have

loved you, says the Lord. And if* you say, ‘How have you loved us?’—was not Esau Jacob’s brother? says the Lord. Yet I loved Jacob, 3. and I abhorred Esau and turned his mountains into a desolation and his inheritance into a waste’ desert. 4. If the Edomites> say, ‘We were impoverished; now we have become rich’ and we shall

rebuild the ruined places’, thus says the Lord of hosts, They may build, but I shall tear down, and they shall be called the land whose people are wicked’ and the people upon whom the Lord brought a curse’ for ever. 5. And your eyes will behold and you will say, ‘Great is the glory 0/7 the Lord who has extended'' the border of Israel.’ 6. Behold, it is said" concerning a son that he should honour (his) father, and a servant

Notes, Chapter 1 'Cf. Syr; MT “to”. *Codex Reuchlinianus adds “whose name is Ezra the scribe”. Smith (Malachi [ICC] 18) translates by “my angel whose name is called Ezra, the scribe”; Tg. m/‘k’ does not normally function for MT “messenger” (though see 3:1). “Malachi” is explained as pseudonymous for Ezra in b. Meg. 158 and Jerome’s Prologue to Malachi. Cf. also Calvin, Twelve Minor Prophets V (Edinburgh, 1849) 459. *MT “But you say”. The same device, restructuring MT along the lines of protasis and apodosis, is in evidence at 1:6, 7, 13; 2:14, 17; 3:7, 8, 13. Cf. Kimchi on this verse and see on Zech 1:5 (note 9). In seven of these nine references—the exceptions are 1:2, 13—Syr also has conditional clauses. This could be taken together with other evidence to suggest dependence by Syr upon 7g. for some of its translational features in Malachi, though it is noticeable that in a comparable situation at Ezek 18:19 Syr has a conditional clause and 78. has not. The chief effect, and the probable aim, of the device is to avoid flat contradiction of God’s word by those whom the prophet represents as in wilful rejection of him. For the view that this feature may have arisen independently in 78. and Syr see Gelston, Peshitta 181f. *MT tnwt (“jackals”, RSV, NIV) are the “signs” of desolation, hence 7g. (so Y. Komlosh, “Characteristics

of the Aramaic Translation of Malachi” [Heb.] in A. Weiser, B.Z. Luria [eds.], Sepher Z. Kar! [Jerusalem, 1960] 169). Sperber’s Ms c has dyrwz (“dwellings”; cf. LX.X, Syr, Rashi), which word represents MT nw in the expression “desert pastures”at 7g. Jer 9:9; Joel 1:19; cf. also Tg. dvrwwi for MT ]‫מוש‬‎ at Zeph 2:6. Ms c is

in all probability reproducing a Targumic stock phrase, though philological explanation of MT ‫ואז‬‎ with the meaning “dwelling” is not impossible (see W. Gesenius, Thesaurus Linguae Hebraeae 111.2 [Leipzig, 1853] 1512). *For MT “Edom”, cf. Syr. °MT rsSnw, which in the context must mean “crushed” (from rs5), is construed as if from BH rwS (“be poor”; so also Syr). Komlosh (Sepher Z. Karl 169) cites mtrw5s5 in Prov 13:7 in connection with 78. here. "Tz. adds as an “exegetical complement” (Churgin, Targum Jonathan 88), possibly influenced by Hos 12:9 (see especially 7%.(.

‘For MT wickedness.

“the land of wickedness”,

which

Jy. treats as metonymic

for the populace guilty of the

9MT “with whom the Lord is angry (z‘171)”; cf. Zech 1:12 and see on Hab 3:12 (note 55). Te. adds: see on Hab 3:10 (note 48). ''MT “beyond”. Cf. Deut 12:20, 616. According to Smith (Malachi [ICC] 24) Tz. supports the translation

of MT n7‘//° by “beyond”, as against “above” (LXX, Vg), but 7g.’s interest in the territorial expansion of Israel probably would have found expression regardless (see on Zech 9:1f., 6; 14:10). 7g. is not concerned to restrict the “universalism” of MT (pace Komlosh, Sepher Z. Karl 168). Ts

may have in mind the Decalogal command

of Exod 20:12; Deut 5:16.

229

230

Malachi

eat! fear’ his master; but if lam /ike'’ a father, where is it that ee are honouring me?’ And if lam like’ a master, where is it that you 0 fearing me?'® says the Lord of hosts to you, O priests, who despise my name. And /0 you say, ‘How have Ne despised your name?’—7. you ou an abominable offering’ upon my altar. And if’? you say, ‘How is it abominable?’*°—in that you say, ‘The Lord’s table is despicable.’ 8. And when you offer what is blind in sacrifice is it not wrong? And when you SH Tae is lame and sickly is it not wrong? Offer it now to your governor who is over you;”' will he be pleased with you or will he show you favour? says the Lord of Pee 9. And now pray,” therefore, before the Lord God that he may hear our prayer.’ This has been from your hand; will you be shown favour? says the Lord of soles 10. Moreover, who is here among you that will Oe the doors of my Sanctuary™’ that you may not offer an abominable offering upon > my altar? I have no pleasure in you, says the Lord of hosts, nor shall 1 accept graciously an offering from your hand. 11. For from the rising of the sun even to its setting my name is great among the nations, and on every occasion when you fulfil my will’ I hear your prayer and my great name is hallowed

Apparatus, Chapter | a

Mss.

Notes, Chapter 1 (Cont.) SMT “and a servant his master”; cf. “will fear” in some

Mss of LXX.

"Te. adds; cf. Sperber IVb 131. Levey (The Messiah 37) thinks that the addition of “like” in Tg. 2 Sam

7:14 stems from Jewish reaction to Christian reinterpretation of the verse, but the conversion of metaphor to simile in a verse such as the present one shows that polemic is not involved. "Since the existence of the divine glory is never in question, MT “where is my honour (or “glory”)?” could be misconstrued. 7g. excludes such a possibility, as also does Syr. '"For MT “where is my fear?”; see previous note. '’See on vy. 2 (note 3).

"MT “defiled food”. For the translation of “food” by “offering” see 7%. Ong. Ley 22:25. Tg.’s expression (“abominable offering”) also occurs in its expansion of MT in v. 10. See on v. 2 (note 3). *’Tg. probably represents a deliberate weakening of MT “how have we defiled you?” (similarly LXX “defiled them” [?]). Codex Reuchlinianus has “but you have been saying, How have we repudiated you?”, which is more in accord with MT and is probably the result of secondary alignment by an editor with fewer sensibilities than the earlier Targumists (perhaps cf. Churgin, Targum Jonathan 22, 45, on the later omission of some “anthropomorphic substitutes”).

"Te, adds. For MT “entreat the face (of)”; with 7g. cf. Syr and see on Zech 7:2 (note 3).

, “MT “that he may be gracious to us”; for the association of the ideas represented in MT and 7p. see Isa 0:19. “Te. adds, but as likely represents MT “the doors” as the variant “my door(s)” suggested by LXX(Mss), Syr. (CD VI:13 has “his door{s}” [d/tw], a possible corruption of “my door{s]” {d/ty].) *Syr similarly for MT “that you may not light my altar in vain”. According to Lev 6:5f.(12f.) the fire on the altar of burnt offering was not to go out, hence the rephrasing by 78-, Syr (cf. Smolar and Aberbach Studies 21f.).

|

Translation

1

because of you,” and your prayer is like a pure offering before me;’’ for my name is great among the nations, says the Lord of hosts. 12. But you are profaning it in that ae say, ‘The Lord’s table is despicable** and the gifts from it”? are ees pica les 13. And in you say, ‘Behold what we have brought’' from our property”’—you have strangled’ it,** says the Lord of hosts, and you bring what is taken by violence, or is lame, or sickly, and you bring it 63 an offering;“ shall I receive it with pleasure from your hand? says the Lord. 14. And cursed be the person who acts deceitfully when there is a male in his flock and he is bound to perform a vow’ and he sacrifices what is blemished before the Lord; for lama great King, says the Lord of hosts, and my name is mighty’ among the nations.”

Notes, Chapter 1 (Cont.) *°MT “and in every place incense is offered to my name”, which may refer to Gentile worship or to the devotions of diaspora Jews. 7g. is, however, concerned to uphold the cultic monism of Jerusalem where alone can offerings fitly be made to God (see Gordon, “Terra Sancta” 120-124 [121f.]). on every occasion . your prayer: cf. Tg. Isa 49:8. For the interpretation of incense as prayer see Ps 141:2 (“Let my prayer be counted as incense before you”); Rev 5:8; 8:3f. 7g.’s interpretation in relation to prayer is paralleled in Justin Martyr, Dialogue 117:2, and perhaps already in | Tim 2:8 (“I desire then that in every place the men should pray...”). Churgin (Targum Jonathan 28) dates Tg. to this verse in the post-A.D. 70 era because the replacement of sacrifice by prayer “is an outgrowth of the age following the destruction of the Temple”. However, the repudiation of the temple worship already in MT Mal 1:10, the existence of the synagogue long before A.D. 70, and the occasional spiritualizing of sacrifices in advance of that date (cf. Philo, De Plantatione 126-130: 1QS 1X:4f.) have to be borne in mind. See also Smolar and Aberbach, Studies 19f. It is unlikely that the addition of “(in every place) and time” in the quotation of this verse in Didache 14:3 witnesses to a non-Massoretic variant or to dependence by Didache upon Tg. at this point (cf. Gordon, NovTest 16 [1974] 287-289). "For MT “and a pure offering”; for prayer availing in the manner of ritual sacrifices see 72. Joel 2:14; Num. Rab. 13:4.

‫ דש‬as in v. 7 (MT and Tg.); MT has “defiled”.‫‏‬ "For MT “its fruit ... its food”, which 7g. interprets strictly of the portions and perquisites available to offerer and officiating priest. See on v. 2 (note 3). *'Epexegetical addition by 2. MT “what a weariness!” (matt‘la‘ah), vocalized mitt‘la Gh (“from [our] toil”). LXX, Syr point as 7g., while Syr also has the Ist pers. pl. suffix. 78. /y'wr’can mean “property” as well as “toil” (cf. BH gy", and see Jastrow, Dictionary 705). For MT hAphtm (“sniff at”). Several of the lexicons translate this occurrence of §nq by “torment”, but the basic meaning is “strangle” and it is more apt here. Perhaps MT was understood to mean “take the breath from” (BH nph “breathe”). L. Reinke (Der Prophet Malachi (Giessen, 1856] 76) translates 7g. in the way

suggested (“und ihr habet es erstickt”; cf. also Komlosh, Sepher Z. Kar! 169). Animals strangled would not be drained of their blood and were fit neither as offerings nor as food (cf. Gen 9:4, etc.; Acts 15:20).

“Traditionally MT ‘ww (“it”) is explained as a tigqdn soph'rim for an original reading ‘wry (“me”). 7g. represents MT. See McCarthy, The Tiqqune Sopherim 113-115. Ty adds the suffix and beth essentiae because MT “and you bring the offering” could be understood to imply a distinction between this offering and what precedes. ‫סז‬-5 MT “(and he) vows”; LXX “and his vow is upon him” likewise looks to the fulfilment of the vow.‫‏‬ Smolar and Aberbach (Studies 9-11) think that 72. reflects halachic reserve about the advisability of vowing‫‏‬ in the first place, but it is doubtful whether the same can be said of LXX, and it is questionable whether a‫‏‬ distinction should be made between 78. and LXX in the matter.‫‏‬ 3IMT “feared”. cf. MT and Tg. Joel 2:11.

232

Malachi

CHAPTER 2 1. “And now this commandment is for you, O priests. 2. If you do not hearken, and if you do not lay my fear' upon (your) heart so as to give honour to my name, says the Lord of hosts, then I shall send the curse among you and I shall curse your blessings; and I wil/’ indeed curse them, for you are = laying’ my fear’ upon (your) heart. 3. Behold, 1 am about to rebuke 0 increase’ from the land,’ and | will reveal the shame of your sins upon your faces,’ and I 0 put an end to the glory’ of your festivals, and your share shall be withheld from it. * 4. And you shall know that I have sent this commandment to you that my covenant which was with Levi may hold, oe the Lord of hosts. 5. My covenant was with him (for) life and peace, ote I gave’ him the perfect teaching of my law* and he feared from before aleand feared’ from before my name. 6. True instruction was in his mouth and dec eit'’ was not found on his lips;

Apparatus, Chapter 2 a

Ms.

i Ms; Sperber’s Ms v may be read as b‘//r,

Notes, Chapter 2 'Te. adds; cf. Tg. Isa 41:20; 57:1, and the quotation of 7g. Hag 2:15/18 in the “Additional Targum” to Zech 2:15 (Sperber 111 480). ° Tz. represents MT’s perfect tense by the imperfect (cf. future tense in LXX). *MT “the seed”. Syr has “the seed of the land”, which shows a partial agreement with 7g. The deviation from MT doubtless arose from the consideration that BH zr‘ can also mean “offspring”. 7g. is mindful of the fact that it is priests who are being addressed (v. 1), and wishes to spare them and their descendants to a degree.

"MT “and spread dung upon your faces” is considered too gross for repetition by 7%. ‘For MT “the dung (of your festivals)”. 78. bty/ rbwt’ (“put an end to the glory [or “ascendancy”]”) occurs elsewhere (Isa 13:11; Zech 9:6), otherwise the case for Komlosh’s rendering of rbwi by “(priestly) portion” would be irresistible (Sepher Z. Karl 165f.). In 78. Ong. Lev 7:35; Num 18:8 rbwr' translates BH mShh and evidently means “portion”. Komlosh thinks that MT prS was connected in the Targumist’s mind with the Aramaic prSwt’, which frequently translates BH trwmh, another word for priestly perquisites. If so, it is a little surprising that 78. does not have prswt’ here. Priestly portions do figure in the next clause of 7%. °MT “and it will carry you off to it” is obscure and often emended. Although it is unlikely that 7z. knewa text significantly different from MT, it is noteworthy that MT mst is translated by hwiq’ (“portion”) at Tz. Onq. Gen 43:34. "Tz. omits the suffix in MT wtnm (cf. Hebrew Mss Kennicott 129, de Rossi 226, LXX, Vg), though Sperber (IVb 349) suggests a Vorlage with w’'tnh. “For MT “fear”, in which 7%. probably saw sufficient grounds for introducing a mention of the law (cf. wv. 6ff. and see on Zech 13:1 [ note 1[(. Frankel (Zu dem Targum der Propheten 8) thought that 7g. represents mwrh (“teacher”) for mwr’.

"MT “was put in awe of”; 78. uses dhl for both of MT’s verbs in this half of the verse. '° Te. calls ‫סח‬‎ 8 stock lexical item for MT “wrong”; cf. MT and 78. Zeph 3:5, 13, and see Gordon,

(1975) 51.

JJ/S 26

Translation

3

in peace and in uprightness did he walk before me, and he turned many back from sin. 7. For the lips of a priest should keep knowledge, and men seek instruction from his mouth; for he serves before'' the Lord of hosts. 8. But you have strayed from the way; you have caused many to stumble by (your) instruction; you have corrupted the covenant which was with Levi, says the Lord of hosts. 9. And moreover, I have made you despised and enfeebled’’ before all the people, inasmuch as you do not follow paths that are good before me’* but show partiality in (your) instruction.” 10. Have we not all one father? Did not one God create us? Why then do we deal deceitfully each with his brother, so as to profane the covenant which was with" our fathers? 11. The people of the house of Judah have acted deceitfully, and an abominable thing‘ has been done in Israel and in Jerusalem; for the people of the house of Judah have profaned their soul which was holy’ before the Lord, and they have chosen'® to marry wives from the daughters of the nations.'’ 12. May the Lord cut off for the man who does this son and grandson" from the cities'” of Jacob and, if he is a priest,”° one to present Apparatus, Chapter 2 (Cont.) * Ms.

Notes, Chapter 2 (Cont.) ''MT “is the messenger of”; see on Hag 1:13 (note 17). 5m is the preferred Targumic term for priestly activity at the sanctuary (e.g. 3:10).

"For MT “abased”; cf. MT and Tg. Ezek 29:15. "MT “my ways”; see on Zech 3:7 (note 12). 17 adds.

For MT “holiness” (or “sanctuary”). It was probably because 78. understood 00% in the sense of “holiness” that it departed so radically from MT. God’s transcendence means that his holiness is beyond being profaned by human misdemeanours. Rashi, as often, interprets as 72. At 2 Chr 29:5 Syr gives an interpretation of a clause involving 405 which invites comparison with 7g. here. MT “and carry out the filth from the holy place (qd J” becomes “and remove your evil deeds from your minds”. Cf. also 1 Cor 7:14. '°MT has probably been divided after “Lord”, so that 3r ‘hb has been understood to mean “in that he has loved (and married)”. 78. “they have chosen” therefore probably corresponds to MT

hb. "MT “the daughter ofa strange god”. At 1 Kgs 11:1 7g. has a similar translation of MT “foreign wives”. The marriage interpretation is also favoured in b. San. 82a; b. Meg. 158, and by Jerome and Rashi in their commentaries. LXX, Syr, Ibn Ezra see a reference to idolatry. 'SMT ‘r w‘nh is obscure.

72. has the same expression in 3:19 for MT “root and branch”, in Isa 11:10 for

“root”, and in Isa 14:22 for “offspring and descendants”. Syr agrees with 7g. here, though it differs in its handling of MT /’ys earlier in the sentence. Again dependence by Syr upon 7g. is possible, especially since

LXX follows a different tack; the talmudic explanation, which appears to have been responsible for Vg magistrum et discipulum (cf. AV “the Master and the Scholler”, as in the original 1611 version) is distinct again (b. San. 82a; b. Shab. 55b). F. Horst (Die zwolf Kleinen Propheten [3rd ed.; Tiibingen, 1964] 268) explains ‘r from the Akkadian aiaru (“offspring”), and Komlosh (Sepher Z. Karl 170) thinks that 7g. supports Horst. However, the other Targumic occurrences of “son and grandson” as noted above do not inspire confidence in 7g.’s philological competence. We may as well claim support from Syr’s translation of MT ‘prin 2 Sam 20:19 by “child”, except that at this point Syr is indulging in a notable instance of narrative analogy as between 2 Sam 20:19 and 2 Sam 14 (esp. v. 16). For MT “tents”; see on Hab 1:6 (note 23). Ty. adds, for it is the priesthood which has the right to offer (MT mgy5) in the temple (cf. Jer 33:18). Cf.

₪. San. 82a; b. Shab. 55b; Rashi. The Targumist may have had the mismatched priests of Ezra 10:18-22 in mind (cf. Komlosh, Sepher Z. Karl 166). L. Kruse-Blinkenberg translates “and he shall (indeed) not be a priest who ...” (S7h 20 [1966] 111), but incorrectly.

234

Malachi

an offering in“ the Sanctuary of*' the Lord of hosts. 13. And this agai which you do: tears have covered’ the altar of the Lord from those who weep and sob’ because he no ee has regard for the offering or receives it with pleasure from your hand. 14. And if’ you say, “Wherefore?” —because the Lord has been witness between you and the wife of your youth whom you have deceived, though she is your partner and your wife by covenant. 15. Was not Abraham one alone from whom the world was made?” And what was ne) one seeking except that Offspring should be established 7 him from the Lord?*° So you shall take heed to yourselves’’ and shall not deceive’ the wife of

Apparatus, Chapter 2 (Cont.)

Notes, Chapter 2 (Cont.) ‫“ "דש‬in the Sanctuary of” for MT “to”. In 78. Ong. Lev 2:1, where the ordinary Israelite worshipper is in‫‏‬ view, the offering is brought “before” the Lord.‫‏‬ MT “you cover ... with tears”, though the verb is in the infinitive construct. “MT “with weeping and groaning”. Tg. does not necessarily imply a distinction between those addressed and those who weep and sob. *4See on 1:2 (note 3).

MT is difficult. 78. interprets something like, “Did he not make one, and the rest of the (human) spirit with (lit. “for”) him?” 7g. is, in any case, influenced by Ezek 33:24 (“Abraham was but one, yet he inherited the land”) which reads in 7g., “Abraham was one alone in the world and he inherited the land”. Cf. also Isa 51:2 (“for when he [=Abraham] was but one I called him”), which 7g. renders “for when Abraham was one alone in the world I brought him near to my service”. A marginal reading in Codex Reuchlinianus at Isa 33:7 introduces the merit of Abraham: “Is not this Abraham the righteous because of whose merit the world was established?” (Cf. also Pa/. Tgs. Num 22:30.) The biblical description of Abraham as “the father of many nations” (Gen 17:4f.) will have contributed to this perception. We may also compare Heb 11:12 (“Therefore from one man, and him as good as 6686. . .”); see also Gen. Rab. 90:1; Lev. Rab. 29:7; Qoh. Rab. 4:8.1; F.

Weber, System der Altsynagogalen Paldstinischen Theologie (Leipzig, 1880) 295; L. Ginzberg, The Legends of the Jews V (Philadelphia, 1925) 67. Thus the mantle of Adam, described in the various 784. to Gen 3:22 s “unique in the world” (cf. PRE 12; Bowker, The Targums and Rabbinic Literature 130), falls upon Abraham. Smith (Malachi (1CC] 54f.) mentions several modern commentators who interpret this verse with reference to Abraham (see also Komlosh, Sepher Z. Karl 167). The word yhyd’y, here translated “alone”, is used of both Abraham and Isaac in Pal. Tgs. Gen 22:10. For the expression “one in the earth” (referring to Israel among the nations) see MT 2 Sam 7:23; 1 Chr 17:21. *°MT “And what was the one (lit.) seeking? Godly seed.” The probable background to 7g.’s interpretation may be obtained from the report, by both Rashi and Kimchi, of a tradition that the prophet’s pronouncements on marriage met with a question about Abraham and his relationship with Hagar. Te.

supplies the answer, though on this reading of the verse MT is not far behind. It is that when Abraham took Hagar he was only attempting to bring about the fulfilment of the divine promise that he would have an heir. This tradition of interpretation is known to Ephraem Syrus (Commentary, ad loc.) who refers the verse to Abraham whom Sarah “forced to go in to the maidservant”. Syr “the one sought seed from God” and Vg et quid unus quaerit, nisi semen Dei? may presuppose the same interpretation. For a similar kind of exchange between prophet and people see on Ty. Zech 1:5 (note 19).

"MT “your spirit”, *“Like the other major versions (and some Hebrew Mss), 7g. has the second person for MT’s third.

Translation

235

your youth. 16. “But ifyou hate her, divorce her,” says the Lord God of Israel, and do not conceal sin in your garment,” says the Lord of hosts. So take heed to yourselves and do not act deceitfully.” 17. You have wearied the Lord with your words. And HED you say, “How have we wearied him?”—by saying, “Everyone who does evil is right before™ tbe Lord, and

he has pleasure

in them”,

or, “Where

is it that God

does

qustice?*~

CHAPTER

3

1. “Behold, 1am about to send my messenger and he shall prepare the way before me, and suddenly the Lord whom you seek shall enter his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. 2. But who may endure the day of his coming and who shall stand when he is revealed?! For his anger dissolves’ like fire and (is) like soap which is used for cleansing.’ 3. And he shall be revealed” to test and to purify as a man who’ tests and purifies silver; and he

Notes, Chapter 2 (Cont.) For MT “he hates divorce”. See Deut 21:15-17; 24:1, 3. This is a straightforward example of Targumic “converse translation” (cf. Klein, Biblica 57 [1976] 515-537) by which MT is made to say the opposite of what is intended and so, in this case, conform to rabbinic orthodoxy in relation to the divorce question. Smolar and Aberbach (Studies 3) link 78. especially with the “ultra-liberal” view of ₪. Akiva and his school.

Interpretations of the verse for and against divorce are noted in b. Git. 900. With 78. we may compare Ecclus 25:26. CD IV:20f., on the other hand, regards remarriage after divorce as “fornication”. The translation in AVmg., “if he hate her, put her away” maintains the tradition of Coverdale’s Bible and the Great Bible of 1535 and 1540 respectively (cf. F.F. Bruce, History of the Bible in English [3rd ed.; Guildford, 1979] 75). Vg had long ago rendered in the same fashion: cum odio habueris, dimitte. Syr, on the other hand, omits the clause. *°MT should probably be translated “and covering one’s garment with violence” (RSV). 7g., by its insertion of the negative, buttresses its case for divorce. Without divorcing a “hated” wife a man may simply be cloistering the sin of hatred, 7g. seems to imply. Syr also inserts the negative, but not to the same effect in view of its omission of the preceding clause (see previous note). 666 on 1:2 (note 3).

For MT “in the eyes of”. “SMT “Where is the God ofjustice?” was regarded as too harsh, perhaps even raising questions about the existence of divine justice. In 78. the doubters merely question whether God’s justice is currently at work. Cf. Smolar and Aberbach, Studies 144. Syr renders as 78. For the same kind of modification by 7g. and Syr see on 1:6 (note

15).

Notes, Chapter 3 ‘MT “appears”; cf. on Hab 3:3 (note 14); Zech 2:14 (note 25).

>MT compares the messenger with a refiner’s fire; for 78.% paraphrase see Nah 1:6. ‘Lit. “for whitening”; MT “fullers’ (soap)”. Cf. MT Ps 51:9 and 7g. 2 Sam 19:25, and also the use of the Greek leukaino in Mk 9:3; Rev 7:14. *For MT “sit” cf. on v. 2 (note 1).

Te. adds.

236

Malachi

shall purify the sons of Levi and shall refine them like gold and silver, and they shall be presenting an offering in righteousness before the Lord. 4. And the offering of the people of Judah and the inhabitants of Jerusalem shall be accepted’ before the Lord as in the days of old and as in former years. 5. And I will reveal myself against ' you fo exercise judgement’, and my Memra’ shall be for a swift witness among you,'° against the sorcerers and adulterers, and against those who swear falsely and those who oppress the hireling in his wages, the widow and the orphan, and who pervert the

judgement of '' the stranger, and have not feared from before me, says the Lord of

hosts. 6. For I the Lord have not changed my covenant which is from of old;"* but you, O house of Israel, you think that (if) a man dies in this world his judgement has ceased.'* 7. From the days of your fathers you have wandered from my statutes and

have not observed (them). Return to my service’ and I will return by my Memra to do good for you,’ says the Lord of hosts. And if'’ you say, ‘How shall we return?’— 8. will a man provoke before a judge?'’ But you are provoking before'® me. And if

Notes, Chapter 3 (Cont.) °MT “be pleasing”; cf. MT and 78. Jer 6:20. "For MT “draw near to”; cf. on v. 2 (note 1). “MT “for judgement”; cf. on Hab 1:12 (note 42).

*For MT “I”, Here the Memra is seen independently of God inasmuch as there are two functions, those of judge and witness, to be fulfilled. Te. adds. ‫ "דש‬adds, as also does LXX.‫‏‬

"MT “do not change” explains the continuing existence of God’s people in spite of their demerits. 7z., however, is inspired by the use of 5nh to think of covenants, and in particular of covenant breaches, for which it usually has the verb §ny (Aphel). God’s covenant requirements (cf. v. 5) still apply, as do the sanctions (e.g. Deut 27:19). "For MT “therefore you, O children of Jacob, are not destroyed”. 7g. thinks, rather, of the human soul surviving after death, and addresses the problem of those who argued that human existence and accountability are limited to this life. Cain’s speech as developed in Pal. Ts. Gen 4:8 exhibits just this viewpoint and has not implausibly been interpreted as a relic of the dispute between the Pharisees and Sadducees concerning life after death. Similarly, Esau denied the doctrine of resurrection, according to Pal. Tgs. Gen 25:34. Since Pharisaic influence was strong in the synagogues (cf. E. Rivkin, A Hidden Revolution [Nashville, 1978] 103), and more generally still after A.D. 70, it is not surprising to find 7g. upholding the Pharisaic point of view. The Sadducees’ position in all this is well-known (cf. Josephus, War 2:165; Matt 22:23ff.; Mark 12:18ff.; Acts 23:6ff.). After A.D. 70 the doctrines of resurrection and accountability were no longer issues for dispute (cf. m. San. 10:1, and see J. Le Moyne, Les Sadducéens [Paris, 1972] 326f.), which suggests that here 7z., with its address to the “house of Israel”, reflects the situation prior to the destruction of Jerusalem. See Gordon, SVT 29 (1978) 126-130, and the references there. in this world: cf. Tg. Isa 5:20

“MT “to me”.

6

For MT “to you”; cf. on Zech 1:3 (note 5).

'°See on 1:2 (note 3). 17

.

.

0

MT “rob God?”, which for 7g. is unthinkable. For "16/78 taken to mean “judge” see Tz. Onq. Exod 21:6; 22:7, 8, 27; Tg. | Sam 2:25. See also on Zech 12:8 (note 24). '*Te. has “provoke” for MT “rob” in each case; see previous note. See on 1:2 (note 3h).

Translation

237

you say, ‘How have we provoked before'* you?’—in tithes and offerings.” 9. You are cursed with a curse, and you are provoking before'* me, the whole nation of you. 10. Bring the whole tithe to the storehouse and there shall be provision for those who serve in my Sanctuary,” and make trial now before me’! in this, says the Lord of hosts, to see whether I will not open to you the windows of heaven and send down” blessing to you, until you say, ‘Enough!’ 11. And I will rebuke the destroyer” for you and it shall not destroy the fruit of your ground; nor shall the vine in the field fail to bear fruit for you, says the Lord of hosts. 12. And all nations shall praise”’ you, for you shall be dwelling in the land of the house of my Shekinah and shall be fulfilling my will in it,** says the Lord of hosts. 13. Your words have been strong before me, says the Lord. And if?’ you say, ‘How have we multiplied words** before you?’—14. you have said, ‘He who serves before the Lord is not benefited,” and what gain do we earn for ourselves”° because

we

have

kept the charge of his Memra’'

and because

we have walked

in’

lowliness of spirit” before the Lord of hosts? 15. And now we praise’’ the wicked:"*

Apparatus, Chapter 3 a

Mss.

" Mss; Sperber’s Ms v may also be read as bmkykwt.

Notes, Chapter 3 (Cont.) °°MT “food in my house”.

7g. sees a specific reference to the perquisites for priests and Levites as laid

down in the Pentateuch (e.g. Num 18:8-32). *!For MT “test me”, which was considered too direct (cf. v. 15).

MT “pour what is behind >=MT “until (“abhorrence”) m.

out”. 7g. “send down” “blessing” here (cf. Ms there is no room”. The in Isa 66:24: “until the

is particularly associated with rain (cf. Hag 1:10 [note 12]), which is 6 “rain”, and see Gordon, “On BH f6b ‘Rain’, Biblica 57 [1976] 111). verb “say” also introduces Tg.’s midrashic rendering of MT déra‘6n righteous say of them, ‘We have seen enough (=dy r’ynw).’” Cf. also

Yoma 8:5 (referring to the intake of food).

For MT “devourer”.

57% “praise”, which is one of its stock verbs (cf. on Zech 8:5 [note 10]). MT has “call blessed”. 2°MT “for you shall be a land of delight”. 78. probably presents a double translation of Aps, first in the reference to the land of the divine presence (on which see at Zech 9:1 [note 2]), and then in the reference to the divine will. For the connection between the two ideas see 79. Ps 76:4: “When the house of Israel fulfilled

his will he caused his Shekinah to dwell among them.” In view of 7g.’s imaginative handling of MT it is unlikely that even a notional variant brs (“in the land”) is represented here (pace Komlosh, Sepher Z. Karl

165). Syr also has “my will”. Even when proper allowance has been made for the influence of MT it still remains possible that 78. is composed from the perspective of someone living outside “the land”. 7666 on 1:2 (note 3).

‫ שוד‬Niphal is taken as intensive in force.‫‏‬ 22 or MT “It is vain to serve the Lord”; as in LXX, Vg ‘hd has been vocalized as a participle (=“he who serves”) rather than as an infinitive construct.

Ty. adds; cf. Tz. Ong. Gen 37:26 in this respect. “his charge”.‫‏‬ MT “in mourning”; Syr has “humbly”. For the expression “lowly in spirit” see 7x. Isa 66:2.

‫ווד‬ For See “MT

on v. 12 (note 25).

“arrogant”; Syr “wicked”. Cf. MT and 7g. in v. 9.

238

Malachi

yes, evil-doers are established,” and, moreover, they make trial before the Lord’ and are delivered.’” 16. Then’” those who feared the Lord spoke each with his companion,

and the Lord hearkened and it was revealed before him and was‘ written in the book of records” before him, for’ those who feared the Lord and for those who thought to

honour* his name. 17. “And they shall be before me, says the Lord of hosts, on the day when I shall*'make up (my) special possession, and I will have mercy upon them just as a man has mercy upon his son who has served him. 18. And you shall again distinguish between the righteous and the wicked, between those who have served before the Lord” and those who have not served before him. 19. For behold, the day has come,

burning like an oven, and all the wicked*

and all the evil-doers shall be

weak as*" stubble, and the day that is coming will consume them, says the Lord of hosts, so that it will leave them neither son nor grandson.” 20. But for you who fear my name the sun of righteousness shall arise with healing in her wings, and you shall go out and sport *° like calves from the stall. 21. And you shall trample upon the wicked, for they shall be ashes under the sole of your feet on the day when I act, says the Lord of hosts. 22. Remember the law of Moses my servant, which I commanded him on Horeb for all Israel, to teach them*’ statutes and ordinances. 23. Behold, | am sending

to you Elijah the prophet before the coming of the great and terrible day which will come from” the Lord. 24. And he shall turn the heart of the fathers upon the children and the heart of the children upon their fathers, lest I should reveal myself”? and find the whole” land in its sins, and utterly wipe it ".‫טז‬‎

Apparatus, Chapter 3 (Cont.) 4

Mss.

Notes, Chapter 3 (Cont.)

“MT “are built” (lit.). For MT “test God”; cf. on v. 10 (note 21). 78. “Lord” for MT “God” as in v. 18 (cf. note 42).

"Te. as MT (pace Smith, Malachi [ICC] 78, 83f.; Sebdk, Die syrische Uebersetzung 75, who think that 7%. supports the variant zh [“this”] of LXX, Syr). “MT “and heard”; cf. on Nah 1:7 (note 23); Hab 1:2 (note 4). For MT “a book of remembrance was written”. On the “book of records”, to which Tg. attributes prior and independent existence, see Le Déaut, La Nuit 66-71. Tz. adds; MT “thought upon his name” was probably regarded as too exiguous a requirement. “'MT has a participle with future significance; for Tz.’s construction see on Nah 1:2 (note 8). “MT “God” cf. v. 15 (note 36). “For MT “arrogant” as in v. 15 (cf. note 34). “Te. adds: cf. Isa 47:14.

“MT “root or branch”; with Tx. cf. Aboth de Rabbi Nathan 36 and see on 2:12 (note 18). *’Reading wttwilwn with Sperber’s Ms 0; cf. MT and 78. Jer 50:11. "Ty. adds (though not Codex Reuchlinianus).

**Cf. on Zeph 1:7 (note 17). “For MT “come”; cf. on Zech 2:14, ete. Te. adds k/; cf. Hebrew Mss. ‫ "דל‬spells it out that without the activity of Elijah redivivus the land would be unprepared for the divine‫‏‬ visitation and therefore liable to destruction. For the translation of hrm (“curse” or “total destruction”) see Tz. Mic 7:2.

Indexes

‫>‬

‫וו‬

‫‪7‬‬

‫‪/‬‬ ‫‪S‬‏‬ ‫‪4e‬‬ ‫ו‬ ‫ו‬ ‫‏‪ a ae‬ו‬

‫‪eae‬‬

‫‪(‎ OP‬ו ‪‎ ,.20 oe‬עח‪) Oo -‬‬ ‫שי‬

‫וי‬ ‫‪.‬‬

‫‪.eta‬‏ ‪7‬‬

‫‪|.‬‬

‫ו‬

‫כ ד על‬

‫|‬

‫=‬

‫‪ea‬‬

‫‪27°‬‬ ‫'‬

‫=‏‬

‫‪le‬‬

‫‪‎‬א‪-‬ה‬

‫‪/‬‬

‫‪//‬‬

‫‪a‬‬

‫‪ay‬‬

‫‪₪‬‬

‫שמ‬

‫‪0‬‬

‫=>‬

‫|‬

‫‪2‬‬

‫‪7‬‬

‫‪0‬‬

‫‪--‬‬

‫‪i‬‬

‫‪re‬‬

‫‪ee‬‬

‫‪‎‬ל‬

‫‪ir‬‬

‫)‪=...‬‬

‫‪, --= 7‬‬

‫‬‫=‬

‫‏‪=e,‬‬

‫=‬ ‫\‬

‫שש‬

‫יוו ‪0‬‬

‫‪a‬‬

‫=‬

‫‪-‬ו‬

‫‪400030‬‬

‫ו‬ ‫שר"‬

‫‪ee‬‏‬

‫‪₪‬‬

‫ל‬

‫שר‬

‫=‬

‫תל‬

‫‪-‬התת‪//‬‬‫‪2.‬‬

‫‪a‬‏‬

‫‪%0‬‬

‫‪0‬‏‬

‫ו‬

‫= כ‬ ‫‪₪‬ה‪.‬‬ ‫‪7‬‬

‫‪0‬‬ ‫‪a‬‬

‫=‬

‫‪-‬‬

‫‪-‬‬

‫‪/‬‬

‫וכ ו=‬ ‫שך‬

‫ עו‬

‫‪ely‬‬

‫‪6‬‬

‫‪i‬‬

‫= ©‬

‫]‬

‫‏‪ = “alll‬ווה‬

‫=‬

‫ה א‪‎‬‬

‫‪pear‬‬

‫‪wt‬‬

‫יש‬

‫‪.‬‬

‫‪Se‬‬

‫ל‬

‫‪.‬ה‬ ‫‪9‬‬

‫=‬

‫יש‬

‫?‪yi‬‬

‫=‬

‫‪=:‬‬

‫‪‎‬י‪-‬‬

‫‏‪a‬‬

‫‪-₪‬‬

‫‪/‬‬

‫‪0-5‬‬

‫ ‪9.‬‬‫‪Ss‬‬ ‫‪1‬‬

‫|‬

‫ה‬

‫=‬

‫‪008‬‬

‫‪a‬‬

‫"‪.‬ה‬

‫‪.‬‬

‫)‪ele‬‬

‫‪)se‬‬ ‫ד"‪= ‎,‬‬ ‫‪ ae.‬ו ‪-‎‬ר ‪.‬‬

‫טו‬ ‫>ו =‬

‫‬‫‪2‬‬

‫*""‪,‬‬ ‫‪0/0‬‬

‫וי‬ ‫‪a‬‏‬

‫‪₪‬‬

‫‏‪ae‬‬ ‫‪0‬‬

‫‪7‬‬ ‫‏‪a‬‬

‫~‬

‫‪0‬‬

‫|‬

Index of Scriptural and Other References HEBREW Genesis 1 1:24 1 2:18 219

29 169 90, 147 90 90

29:6

207

18:15

32:4 32:34 34:6 34:14 39:30f.

57 208 69 69 207

215-775 21:19-21 221 23:19 113 23:24 62 24:1, 3 235

7

7:23

234

8:5f. 14:16 12 18:19-23 20:19

203 233 171 4 233

25:8-10

79

27:2f.

150

22:34

113

83

27:19

236

24:13

83

1:5 5:9 6:5f. 6:19(26) 6:22(29) 8:11 11:13-47 17:10-12 23:24 24:1f. 26:20

207 207 230 7 37 226 204 204 62 61 204

27:20 28:2 28:49 28:54, 56 3 31:16 31:20 32:6 ‫רפול‬‎ 32:15 ‫בכל‬‎

₪ 202 196 6 209 166 59 131, 194 166 38 194

24:15

83

1 Kings 4:7-29 5:13-18 6:2 8:37 10:22 15:18 20:10 22:49

DD 212 194 65 105 219 147 105

210

26:33

149

32:29

41

42 57 128 57 168 57 166 99 99 99 216 135

Numbers 6:25 TAS 8:7 11:31 12:1f. 14:18 14:34 15:25f. 15:30f. 16:1

218 207 220 134 3 69 213 156 156 213

2 Kings 1:8 3:4 4:38 8:12 9-10 10:19 10:20-22 1:85 1S ‫וו‬‎ 17:6 1713

221 77 226 60 30 42 166 68 213 214 91

16:38

152

3:19

89

NIE)

118

18:8-32 19: 1-22 20:1-13 21:18f. 2277

237 220 159 220 159

4:7 5:4 6:19 5 20:38, 40

73 92 137 160 12

‫וו‬‎ | 17:24 19:3 19:37 23:29

213 196 59 134 219

Deuteronomy 4:24 69 210 4:40 5:9 69 5:16 229 6:15 69 38 10:20 32 11:4 11:4f. 208 70 11:14 204 12:16 229 12:20 204 12:23-25 126 1337 204 14:12-19 16:16 49 209 17:15 18:10-14 8

1 Samuel 4:21 5:11 9 1223 14:4f. 15:23 15:29 25:39

116 225 113 192 59 118 69, 106 127

2 Samuel 1:19 1:25 2:28 5:14 5:21 5:24 2

113 113 122 219 132 128 219

3:18

208

319

147

Leviticus

9:4

231

5

11:1 13:16 14:14 15 1535 17:4f. 22:10 22:17 24:6-8 25:20 25:23

172 147, 210 149 128 210 234 128 210 205 57 56

26:4

27:36 28:2 28: 10ff. 31:18 31:30 32:4 35:2, 4 36:1 36:8 36:19 39:6 43:11 Exodus 1:8 1:16 15 3 12:1 14:3 14:30f. 15:4f 15:9 17:1-7 18:12 20:2 20:5 20:12 20:14 23:17 24:12 257153 27:20f. 28:9-12 28:11 28:21 28:36-38

BIBLE

21 59 56 161 70 67 210 160 149 159 60 57 69 oe 57 49 150 61 61 207 181 181 7

|

Joshua 7:13 10:5 10:12f. 11:22 13:1-3 15:47 23:14f. 24:19

69 159 159 204 204 204 172 69

Judges

22:14

Isaiah 22

Dal 3:19 Bee) 7 5:8 53 6:1-4 6:2, 6 22 8:16 8:21 13:6 13:9 13:16 18:7

68

201, 203, 224 66 135 191 161 114 167 159 192 73 59 87 66 66 60 56

241

242

Indexes

Joel 1:1 12 1:6 1:10 5 1:19 Dal 22 3

Ezekiel 1:5-21 16:8 18:2 18:19 21:20 23:43 23:44 24:7f. 2543 Dap 205 28:18 30:3 36:30 37:15-23 38:13

26 | 2:14 2:16 DENG 2:19 2:24 2:25 3:4 4:1 4:9 4:10 4:11 4:14 4:16 4:17 4:18

Hosea 1:2 1:4 277 2

3:1 4:1

Amos heal 1 1:4

Pe), SKOS) 123 5 37 101 7 66, 68 87 Ws Uses), 90; 137 68 66, 77, 81, 0 69, 108 118 69 37 SH 65 66 42 69, 118 120 72 66 68, 77, 101 92

qs

WA 7:14 8:2 8:3 8:5 8:6 8:8 9:3 9:5 9:6 9:13 9:14

2 Title 91 89 ‫ מו‬501) 97 68, 95, 226 Be) 93, 226 85 65,92 42

Obadiah

99 99 78 66 99 2)

29 89 106 29 O05 90, 106, 107 106 107 29, 105 69, 90 69, 90, 105, 106

AN)

Micah 5 Nev 1:10 1:11 ‎‫ו‬:

Jeremiah 5:24 8:14 8:17

10:5 10:9 13:23 14:12 15:18 21:6 22:20 25:9 25:36 26:18 29:10 31:29 33:18 33:26 46:7f. 46:25 49:3 49:7 49:10 49:20 50:21 50:26 50:36 3 51:14 57

51:36

208 105 35 172 115

121 211 113 197

233 209 226 140 137 78, 100 99 78 121 121 54 121 65 65,) 127 127

, 48

1:14 5 22 2:4 25 27 2:9 5 3:4 3:9 3:14 4:1 4:9 4:12

4:13 5

6:13

Nahum

82, 100

84, 90, 216

7

5:18 5:20

1:10

6:1 6:7

2:10

6:10 6:13 6:14 7:4

7:8

73) ES) 78 113 114 92 92 116 69 91 201 213 125 67 91

2

01:3 ‫ובר‬ 3

122 62 46 38, 46, 68 50 72 68, 80, 137 92

Indexes

3:15 3:16 17 Habakkuk Il

65 65 65

11:14 12:11

7 13:10 13:14 20:10

14:1

1:3 15 1:6 5 2:1 22

$7, 77, 99 113, 126 81 15 196 45 5 99

2:4 2:9 2:17

53 99 6[

33 a5 3:9

78, 83 30

Zephaniah 11 1:4

29, 5 1

1:5 1:7

87 78

1:12 1:14 7 3:10 3:19

Malachi 1:10

7:14 7:7 8:22 9:2 9:24-27

24:24 24:31 28:27

70 187 187 197 213

Ezra

3:8-13 312 4:12, 13, 16 4:18 4:24 2 5:8 6:3 6:4 6:11 6:13f. 6:14 7:14 10:18 10:18-22 10:19

181 5 180 179 187 194 180, 195 214 180 181 ‫כ‬‎ 191 3 19, 192

99 66 98 56 120

Nehemiah 337 5:19 7:70 8:8 13:31

185 169 226 150 169

1 1:11

29, 5 37

Zechariah 1:1 1:16 4:1 1f. 9:10 9:14 10:2 10:4 10:10 11:6 11:8

29, 105 172 61 30 78 35, 77 30 61 121 124

1 Chronicles 7:40 172 14:12 132 16:41 | ‫שק‬‎ ‎‫וקו‬ 234

Ruth 3:9 4:7 Canticles

2:8f. 8:11

100

Qoheleth 3:14

180 194

Haggai

APOCRYPHA

156 156 156

Ecclesiasticus 1 69 25:26 235

50:25

AND PSEUDEPIGRAPHA 4 Ezra

2 Baruch

32:1-5 44:12 3

2 Chronicles 4:8 226 24:27 146, 181 26:6 204 28:3 133 33:6 133 33:14 166 35:24f. 219 36:17 177

194

156 194 156 156

7:28 7:41 7:75

192 223 156

Psalms of Solomon 17:32 194

Jubilees 1:29

1 Maccabees 6:34-37 135 14:49 215

159 Tobit 13:6, 10

226

244

#8Indexes

NEW TESTAMENT Matthew

John

1 Thessalonians

2:16 8:52 12:41 19:37 20:23

54 139 152 168 133 207

25 6:12 6:24 7:3-5 8:12 10:17 18:14

167

Acts

22:23ff. 27:3-10 27:9

236 215 214

53 15:20 23:6ff.

Mark

4:16

223

3:9 B13

155 156

1 Timothy 17 2:8 2:9f.

206 231 ₪

Jude 9

190

159 231 236

Titus 23

191

Hebrews 1)

Revelation

1 Corinthians

1:6 4:12 9:3 12:18ff.

221 155 235 236

7:14 8:4 12:2 15:52

177 168 139 207 40, 152

3:19

Luke

233 224 208 223)

Galatians

3:27 6:41f. 11:4 12:11 16:9 16:9, 11, 18

12 7/ 21 5:8

218 155 231

157

5:9 7:9

70 70

22 9:7 9:13f. 10:26f. Wigs

159 156 156 156 234

7:14 8:3f. 9:9 13:7 14:6

235 231 142 70 70

18)

152

153

226

James 22 2:6

207 207

5 19:8 19:15 21:1

70, 8 191 73 156

1 Peter 2:4-8

194

159

Ephesians 1:4 2:13 4:8

181 181 60

152

TARGUM Genesis

2 Peter

226 185 159 218 59

Exodus

ONQELOS Numbers

Deuteronomy

1:10 2:5

137 178

1:16 7

59 169

S21 264i 45

181

23 4:20

96 181

3:5

218

3:16

208

8:16,18

181

8:15

159

Spay) 2:6

234 591,

6:7 3:41

181 76

11:1 ‫יו‬

133 02

9:28 7:31

145 621

812

3:6

551

7:51

331

23:31

6:4 8:3

218 171

15:8 16:31

159 195

14:15 14:18

156 69, 132

ileal

7

22:9 22:19

180 161

21:6

212

11:9 1222

158 202

21:19 2

15:2

206

15:8

206

17:6 17:16 2 SHIRE 34:31 37:26

38:15

39:15 41:38

We

122

236

14:44

15

24:12

P5225)

15S

28:20

177

16:1

213

28:28

217

7

236

16:5

181

28:38

65, 141

23:2)

186

18:6

181

28:39

148

206

33:9

150

18:8

232

28:49

196

180, 206 208 Sy 139 237

34:6 34:7

69, 131 132

6 181

234

220 145 209 49

28:54, 56 30:4

Leviticus 21

19:95 13% 20, 21 23°31 24:17 223

30:19 32:9 32:10

181 169 189

139

1235

232

5123

220

158

8:2

179

10:9

136

43:34

232

49:10 49:11

12-91:12

201 236

41:40

48:19

602

206 i, 88 32

-

181

216

14:5

224

22005

230

23:24

62

32:12

128.

32:13

52

32:17

46.

33:28

128.

33:2

156 154

157

\

202

Indexes

TARGUM Genesis 1:10 6:2 30:25 35:21 40:12

137 195 101 120 124

45:14

49:22

PSEUDO-JONATHAN

133

Exodus 1:16 3:21 13:4 13:14 20:15 24:17

59 211 211 211 223 157

59

34:6

69

34:7 34:14 40:11

132 186 218

Leviticus 21:14 23:24 26:13

15:1 15:4

165 165

40:12 49:22

33, 124 59

Genesis 22:10 40:12 49:22

159 33, 124 59

Exodus 1:16 12:42

187

Deuteronomy 2:23 96 23:3 204 28:15 201 28:32 201

Numbers

14:18 23:21 24:17 24:22 27:20

TARGUM Genesis

191 62 116,

13:3 13:18 34:6

$9 117, 128, 211 211 211 69

Exodus 12:42 34:6

117, 69

128

69, 132 145 218 214 157

NEOFITI Deuteronomy

Numbers 14:18 16:1 253

69 23 49

Numbers 11:26 14:18 24:7

218 69 209

223

96

PALESTINIAN TARGUMS Genesis 3:22 4:8 6:3 15:1 1 15:12 22:8 22:10

Exodus

234 236 155 201 201 161, 194 155 234

12:42

157

Leviticus 26:44

161

Numbers 14:15 22:30 24:17

156 234 209

Deuteronomy 28:49 196 ‎‫ל‬ 161 32:32 166 33:29 160

245

246

#8Indexes

TARGUM

Joshua ‎‫ב‬7 3 10:13 10:24 17:16 24:14f.

178 69 160 160 210 147

Judges 2:1 3:7-11 3:19 5:4 5:9) 6:19 9:54 11:29 21:14

178 158 89 92 207 137 218 179 210

19:25 22:3 22:4 22:14 22:17 22:29 22:32 22:34 22:47 22:49 2: 23:4 27 23:16 24:13 24:15 1 Kings 1:2 4 55) 6:37 7:23 7:33 8:37 10:22 ei Isl ‫ו‬‎ MS 7 12:27 ‫ו‬‎

PROPHETS

181 165 165

21 2:12 268 2:14 2:16 332 3:13 4:2 41 5:8 5:20 5:23 5:26 5:30 6:1 6:3 6:5 6:6 6:10 6:11 TEN 7:18 7 8:6 8:9 8:12 8:14 8:17 8:18 8:21 8:22

15 66 211 167 105 199 157 192 150, 8 114 236 40 209 84 Salsa 159 157 226 146 155 132 213 209 73 213 153 153 PALE PAG 218 17n., 192 87 218

18:1 19:1 19:16 2001 25 21:8 ‫ו‬‎ 23 22:6 2212 22:18 2321 23:7) 23:14 23:16 24:1 24:3 24:5 24:14 24:23 2522) 26:3 26:10 26:16 26:20 26:21

131 138 131 2 Ninel 203 146, 172 131 141 204 135 150 131 131 198 179, 200 157 105, 211 56 105, 211 139 [35037 135 174 205 224 211 153 155, 156 210 201 17n

235 181 18 68 157, 158 156 161, 224 113, 161 161 218 41 171 171 6, 173 83 83

191 205 193 181 187 157 65 105 233

15:1 15:9 17:1 17:11

1 Samuel 1:16 0 2:8 2:12 5 2:35 5 SA 8:3 8:7 9

133 161 156, 133 206 198 166 225) 40 213 113

9:4

203

14:8

59

9:4

141

27:4

131

10:5-13 10:19 10:22 12:3 13:17 14:4f. 15:23 15:29 16:22 19:18-24 25:29 25:39 28:7 28:17 31:4

201 23 16 40 203 59 158 69 ₪ 201 206 127 139 59 218

14:15 15:9 15:19 16:21 ‫ו‬‎ 22:49

188 165 214 212 191 105

2 Kings 8:12 14:25 17:13 19:3 19:21 19:23 22:4 22:14 23:4 PEE

60 131 91 59 147 135 215 166 25 185

9:5 9:14 9:19 10:7 10:14 10:28 10:34 11:5 11:8 11:9 11:10 11 11:15 12:2 1233 12:6 Sal 1333

150 199 214, 217 149 225 136 221 147 189 152 ‫מ‬‎ 23's) 172 165, 179 173 220 173, 189 131 172

28:2 28:3 28:7 28:10 28:16 28:20 29:9 29:17 29:19 29:24 30:10 30:14 30:19 30:29 30:30 30:33 31:4 32:9

152 206 199 42 151, 141 145 211 172 151 91 180 230 147 198 226 224 196

13:6

66

1

142

5 191, 201 135 166 213 206 222 171 205

13:9 13:11 [3313 13:15 13:16 14:7 14:8 14:9 14:22 14:29

66 204, 232 168 218 60 205 167 167 233 211

52515 33:3 33:4 337) 33:8 33:9 33315) 33:21 33:23) 34:4

211 142 65, 207 234 171 132 40, 81 159 207, 222 210

2 Samuel 27

181

1:19

113,

1:25 2:28 3:1 3:39 5:24 6:5 2 7 7:14 122

113 122 171 198 128 201 177 177 230 224

195

181

Isaiah 1 1:6 1:8 1:10 1:14 1:20 1:25 2:3 2:4

194

Indexes

‫ליו‬

137 136 166 136,139

78, 100 167

, 156

1

247

248

Indexes

1118, 85; 90, 137 136 66, 77, 81, 91, 231 90, 106, 109 8231 118 69 37 67, 77, 169 37 5 5, 95, 154 66 42 194 69, 118 120 66 68, 77, 81,

140, 219

141 IES) GAS oy 154 92 71

105, 113 Dy BBY, PAW? 31

48, 58, 205 5 1 30, 90, 106 72, 146

4

8, 61,69 207 Woil 38 He, MEM

91,99, 113 68, 81 68, 73, 78 85 2 82596. 113, 141 68, 78, 187 99, 113 68, 187 68, 78, 100 68, 78, 187 68 126 68, 86 86, 93 86, 93 65 6 65 6 82 38, 51, 79 85, 165 82, 100, 167,207 127 $1, 85 65, 180

29, 105, 165

4

77, 169, 229 66, 68 87 8, 116

7 113 166 38, 1 85 95 147 10, 44, 79, 207 10, 207 66

165

Indexes

Habakkuk 3

DV ts 92.

Oo

99, 150, 153 5n., 66, 69, 156, 166, 187, 189,

IS

2 3

Loss al 70), 178, 185 67, 78, 154 190, 222 238 2, 142, 211 oF, Paes) 66 95 7,8, 67, 69, 172, 190 188 166, 201 15 229 151 173 165 170 172, 209 146 124, 165 173 41, 42, 84 ‎‫ו‬ IU 188, 220 22 1705 173; 206 4, 41, 69 167, 168, 190 222, 224 209 232 189, 202 Com 95: Woes I/II 188, 205, 207 20 11, 15, 148, 188, 198 120, 172

700 23

173 2, 54, 174, 187, 190, 203, 207, 209

Zechariah

29, 105, 165 5, 170, 208 200, 236 186, 187 US LOs229: 234 1595229 150 4, 69, 185, 201

205

191, 203, 207 7, 151, 154, 1585) 1725

151, 137,

186, 229 147,157 158 165, 187, 194 127 Zephaniah 2 1 1 185, 193, 194 a1, 169; 170, 178, 185, 189, PAG! 87

29, 105, 165 187 170 5 83, 208, 237 37 199 L795 203 209, 233 177 165 7 194 54, 185, 193, 200 195, 232 165, 185 96, 194, 202, 216, 232 177

7, 120, 192 218 178 203, 230 3, 36, 186

249

250

Indexes

7:9 7:12

218 2, 179, 185

7:13 7:14

8, 209, 222 210

9:17 10:2

10 35,77, 145,

12:6 12:7

14, 188, 217 146

158, 211) 213222

12:8 12:9

206, 236 168, 225,

1

6, 8, 69

12:10 12:11

12:12 13:1 13:2 13:3

7 15

224 Rg 237 221 218

1:13 2:2

229 177,

27 2:9 2:12 2:14 2:15 2:16 2:17 3:1

26

10:4

30. 158

95 36, 168, 191

10:5 10:6

9 172,

8:14

185

61, 153,211

13:7

Sit. 158.

8:21 9:1 9:1f

199 9, 172, 188 195, 237 210, 229

10:7 10:8 10:9 10:10 10:11 4 11:2

135 16 2 135, 167, 212

13:9 14:1 14:3

208 209 9 66 172

9:6

5

14:4

7

11:3

208

14:5

157,

8:2

8:3 8:4

8:5 8:6 8:9 8:10

69, 186

237 215 181 212

224 207 170 29

35)

229, 232

200,

217

7

189

9:6f

9

11:4

29, 215

14:6

15

9:8 9:9 9:10 9:12 9:13 9:14

188, 217 10, 173 30, 158, 209 172, 200 38 WS, i332, 159, 160 9, 194, 209

11:6 11:8

14:9 14:10 14:12

11:9 11:12 11:14 11:15 11:16

202, DS 216 215 15 29 212, 121,

4, 9, 219 3,9, 15, 229 168, 218 226 27 218

216.217

12:2

225

1:2

218 17, 181, 190

12:4 12:5

205 1

1:4

9:15

9:16

206 WS.

216 216

TARGUM

Psalms

91:8

1:6 18:15 18:32 33:16

132 206 161 205

105:34 109:23 112:8 144:12

44:25 47:2

205 142

72:17 73:24 74:22 74:48 76:1

194 188 194 157 161

76:4

237

Proverbs

78:15 79:2 81:3 88:13

160 169 135 133

4:18 12:4 28:15 31:10

Job

210

65 215 210 191, 207 167 215 223 216 171 191 136 191

7 1:9

9, 128 6, 229, 235 || 199

180 178 192 2, 146, 238 229 16 4 41 178, 229

Shen)

132

3:4

48

3:6

7

3:7

90, 185, 229

3:8 3:10

229 233, 238

3:12 3:13

3:16 3:16-24

17 229 145, 215 18

185, 230

3:19

233

159

3:23

66, 166

Malachi

HAGIOGRAPHA

Canticles

₪ 2:9 8:6

159 208 157

Lamentations B25 206

.

20:23 38:13 38:23 39:11

14:14 14:16

[3 1:6

4:20

219

Qoheleth 2:4 7:3

225 132

8:12

155

Esther 2:5 27

219 186

3213

114

1Chronicles

17:1 17:6 21:1 21:15

177 177 190 157

2 Chronicles

6:28 7:13 13:2 15:3 16:9

65 157 191 213 195

19:7

171

29:34

142

Dou

Indexes

SEPTUAGINT Exodus 20:2 20:14 32:4

37 57 57

Deuteronomy 33:2

Judges 7 Proverbs 28:27

159

160

177

Ezekiel

28:18 Hosea 1:3

27 6:5 5 7:6

29 32 42 43 43

7:14

45

46 46

9:1

47

9:2 10:1 10:6 11:3 11:11 it 12:5 12:10 ‎‫לו‬ 13:4 13:5 13:8 14:3 14:8 14:10

48 50 51 54 55 56 56 57 58 58 58 59 61 61 62

217 23 4:11

Jonah 1:5 1:8 2:6 Micah 1:5 1:9 1:12 2:8 212 6:13

66 68 69 70 72

Nahum BS. 17 1:10, 12 2:4 25 2:8, 9, 10 21 242, 14 5 3:19 Habakkuk 1:5 1:10 5 Et? 23 2:4 25 2316, 175 18 3:3, 6 3:10 3213 3:14, 16 3:19

Zephaniah 5

1:4 ‎‫ וי‬3 SEB) 4:9

105 106 107

4:12 5:6 6:3 ‎‫קל‬

113 114 114

7:4 8:1 8:19

116

9:1

117 125

9:6 9:9 9:13

78 79 81 82 89 89 90 90 93 93 96

9:15

132 133 135 136 137 68 138 140 142

105, 147

Haggai ez 1:9, 11, 12 215 7 2:19

145

10:6 PISS 16 5 12:8 12:12 13:2 13:3 7 14:5 14:8 14:12 14:18,20

QUINTA

185 189 191 194 195 196 197 199 200 201 202 203 204 205 206 207 209 215 7 218 219 220 221 222 223 224 225 226

21

148 Malachi

150 11 152

5 1:6, 7, 10 1:13, 14 5 251 ‫וו‬‎

153 ey

3:5

194 159f. 160 161

3:12, 3:16

165 166

177 178

180 181

Habakkuk

ae)

14

229 230 231 232 233 236 237 238

Hosea

10:2 1:1

46 51 54

Micah 2

114

51 54

Amos

4:3

83

Obadiah 7

100

Micah Mee 22 6:13

114 117 125

Nahum

2:4 7

135 140

Habakkuk 7) 2 SES)

146 147 157

Zephaniah 172

Zechariah

9:13

206

THEODOTION Hosea 8:5 46 9:2 48 ‎‫ו‬ 54 Joel 4:2

AQUILA Hosea 8:5 10:2 11:1

157

SYMMACHUS

3:10

149

169 169f. 170 171 172 173 174

Amos

1:11 2:4 3:5 4:2 6:13 6:14 7:1 7:4 8:5 8:8 9:7

Zechariah

100

32

8:5 8:8

Joel 1:9 2:6

Obadiah //

71

Micah

Le, 22 6:13

114 117 125

Habakkuk

Habakkuk 1:12 3:3 Zephaniah 3:9 3:18

Zechariah 9:1 9:13

147 157

172 174 203 206

3:3

157

Zephaniah 3:1 3:9

170 172

Zechariah 7

222

BOHAIRIC Habakkuk 7 149

251

252

Indexes

ACHMIMIC Zechariah

9:15

Joel 2:6

27 2:23 4:11

138 140

Habakkuk 5 1:10 2:18 3319

105 147 153 161

43 46 47 48 50 51 54 54 54 55 56 58 58 59 01 62

68 69 70 72

Amos

1S) 1:11 21 2:4 4:6 4:9 5:24 6:10 6:13 6:14 71 8:5 8:8 9:7

qi 78 78 79 83 83 87 88 89 89 00 93 93 Wl 96

Obadiah 5 i

99 100

233

1185) 1:17 25 0 5 3:8,9,10 5 3:19

165 167 168 170 171 172 173 174

Haggai 2 12 27 2:16

177 178 179 180

Zechariah 2:10 188 3:5 191 9:1 203 9:9 205 10:6 209 10:11 210 11:16 25 12:2 216 13 220 14:5 223 14:12 225 142185209226 Malachi 5 25 2:12 25 2:16 3:9 3:14

229 232 233 234 235 177 237

105 106 107

Micah 7 1:9 2 22 4:7 4:14 6:11 6:13

113 114 114 117 120 121 125 125

137 68,

Isaiah 6:10 24:1

155 137

Jeremiah 20:8

145

Ezekiel

18:19

229

Hosea 12: 27 4:7 4:16 6:5 5 7:6 7S 8:5 9:1 9:2 10:2 10:6 11:1 3 12a 12:2 12:5 12:10 12:13 1332 13:3 13:4

29 32 37 38 42 43 43 44 46 47 48 51 51 54 54 56 56 56 57 57 58 58 58

Haggai Joel 2:6

217 2:23 4:11

Te 68 69 70 72

Amos

Jonah

1:5 1:6 2:6

2 Chronicles 29:5 233

Zephaniah

OLD LATIN

Nahum 2:8, 10 2

2 Samuel 20:19

207

VULGATE Hosea 5 8:5 9:1 9:2 10:1 10:2 INTENT 2 ‎‫כו‬ 11:11 1221 Se) 13:5 13:8 14:3 14:10

212. 14 SB is ts}

Habakkuk 3:14 3:19

160 161

Zechariah 9:9

205

PESHITTA Genesis 32:4 Joshua 17:6 1 Samuel 10:7

57

210

210

1:11 345) 4:6 5:9 5:24 1 8:5 9:7

78 81 83 85 87 00 93 96

Obadiah /

100

Jonah 1:6

105

Micah 1:5 1:7 1:9

113 113 114

Indexes

11:13, 16 5 11:17 216 12:7 218 1211 219 12:13 219

13:1,2 133.5 14:4.5,6 14:12 14:20, 21

220 221 223 225 226

Malachi 1:1, 3,4 1:6.9, 10 LB 2:3

QUMRAN 1QGenAp II:4, 7

226

Hab 1:16f.

149

11:19

146

Zech

3

XIX:12, 16

9:1

11QPs’DavComp

XIX:28f.

13

XXVII:

XX:28f.

190

1

3

1QpHab 12 ‎‫וו‬ 1V:7 4 V:7 V1:3-5 VII:13 VIII:12 X:1 ‎‫פא‬

146 146 147 147 148 148 150 11 152 92

X:12

152

+ XII:7 XII:9 XIIL2ff.

153 153 153 4

3Q15 11:9

133 205

BABYLONIAN

2b 4a Sb

53

126-130

10a

99

25a

159

1

MISHNAH 208 13 193 8 146 136 217 172 13

Abot 7

95

Arakhin 9:4

214

Megillah 4:4

9

Baba Bathra 8a 47 12a 199 60b 168 73a 82 78b 186

Baba Qamma 3b 15, 99 38a 158

Middoth 3:8

199

38 92 235

VI:3f.

220

Sanhedrin

72

3 %]:125 VII:20f.

220 213 214

9 10:1

VIIE13

92

Shabbath

190

41

136

13

XIX:25f.

92

Parah 35

220

139 236

10

Berakoth

4b 23a 28a 32a

84 15 155 074 3202

34b

194

35b 43b 52b

32 61 84

Erubin

54a

157

Gittin Ta 60b 90b

47 47 235

Hagigah 27.

49

12a

7

Yoma

231

Mur 88 Zeph3:15

8:5

237

3 TOSEFTA

217

JOSEPHUS

4QpHos’ 11:34

4

32

Antiquities 137 9:239

1104

33

10:269-

JERUSALEM

Megillah

281

161

138

Life

2 11:3

139 140

53ff.

ILL:8f.

158

8HevXIlgr Nah 28

220

TALMUD

Abodah Zarah

4QpNah 1:2

6

TALMUD

158 131

De Plantatione

:

11QtgJob XIII:7 ‫ו‬‎ XXX:4 XXXI:3 XXXIIE2 XXXIIL6 XXXVIL6 XXXV13 XXXV11:4

233 234 235 237 238

Abodah Zarah

165

1QS

14+

6:435 ‫ל‬‎

cD E13; 1:14 IV:20f.

1QM

XIV:10

i

2:11, 12 215 2:16 3:14, 15 3:16

TEXTS

PHILO 13

1QIs° 52:8

229 230 231 232

207

War 236

5:161-175

4

6:316

148

Horayoth

1

43

10b

62

3:2

166

I3a

192

1

56b

209

92a

5

Megillah

2:165

253

1:9 Niddah 2

Hullin

84

254

Indexes

Ketuboth

65a

Makkoth 10a

Megillah

3a a 13a 15a 16b 3la

42

1, 15, 219 2 186 229, 233 133 155

‎‫ו‬ 27a

ze

Nedarim

32

95

114

‎‫ וא‬Qatan

25b 28b aes

219 {, 15, 219

23a

62

38a

15

‫יש‬‎ '

13a

40a 49b 00 ‫לוט‬‎ 720

0 35 226 194 155 29, 30 ‫א‬

15, 36 159

Sotah

168 168

2b-3a 49a

69 156

48b 63b

180 58

Sukkah 5a

95

82a

92a

233

40, 100, 158

52a

218

93a

15f., 186, 192 41 65 15f., 185

Ta‘anith 4a 5 9a Ba

41 10 213 1

195

97a 104b 105a Shabbat 10a

20b

32b-33a

1

217

84

2

52b

Yebamoth

oe

196

55b

233

Won

6 88 15, 204

‫ל‬‎ 9 are

ee 5

39b 86a 86b

139a

94

Rosh ha-Shanah 3la

18a 19a

24

rs: 65a

Pesahim 16b-17a 36b 50a 54a 68b 87b 2 Qiddushin

Sanhedrin

4[

149b

187

[ 211 61, 132 61, 156

36

MINOR TRACTATE Aboth deRabbi Nathan 36 238

MEKILTA Bahodesh 5

158

Beshallah

2

Nezikin 3

118

Pisha

67

1

105

de R. ISHMAEL Shirata 5

155

SIFRA Tsav

18

195

SIFRE DEUTERONOMY 1 203

Indexes

MIDRASH Genesis Rabbah

EE 3:6

15, 140 7

5:6 19:9

85 42

28:5 28:7 38:6

15, 115, 168 15, 46 51

44:15 44:17

161 161

44:19 48:10 49:8 55:5 56:5

161 117 131 124 133

56:9

161

56:11 63:11 75:8

192 70 70

Ampe

56

80:2 89:6 90:1 93:12 98:9

42 100 234 133 15,214

Exodus Rabbah

9:1 53 15:15 22 37:1 42:4

192 193 120 196 209 167

44:9

15, 158

Leviticus Rabbah 1:2 62 ‫ב‬3 88 13:5 99 102 19:5 136 29:2 99 29:7 234 32:8 117 32 15 33:3 219

RABBAH 3:2

84

11:10

56

4:1 ZS 2416) 5:14 5 8:6 15:2

‫ן‬5 187 99 105 15, 203, 225 41 55

1:51 3:9

192 168

Deuteronomy Rabbah

37

105, 107 234 16, 192

Midrash Psalms 77 155 22:2 186 4 155

IBN EZRA,

KIMCHI, RASHI (References to Commentaries unless otherwise stated. EARLY CHRISTIAN

Qoheleth Rabbah 1:8

113

4:1

117

4:8

234

Didache 14:3

IES |

Justin Martyr Esther Rabbah

2

41, 6

Dialogue

Pesiqta Rabbati

601 611 711 121

12:13 15:25

Tertullian Apology

LATER MIDRASHIM

99 99

16 Pirge deRabbi Eliezer

2:19

10 12 33

Canticles Rabbah

Lamentations Rabbah Numbers Rabbah 2 11 4:20 35 7 88 12 69 10:3 88 11:6 218 12:4 54 13:4 231 13:12 116, 187 5 88 13:20 15, 35. 158 14:1 187 14:5 88 14:10 47 S17 99 18:21 198

255

3 9

122 194

891 ‫ו( וו‬ 132 198

148

Index of Authors

Aberbach, M. 4, 6, 8, 9, 18, 25, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 49, 51, 57, 60, 67, 70, 71, 73, 77, 78, 80, 83, 84, 85, 86, 89, 90, 91, 93, 95, 96, 101, 102, 107, 108, 114, 118, 119, 120, 126, 127, 133, 134, 139, 140, 145, 146, 150, 152, 156, 157, 165, 166, 168, 169, 170, 173, 196, 201, 204, 207, 212, ‎‫ ותל‬1421542185 ‫של‬ | 230825 205 Adler, M. 19, 20, 131, 132, 133, 134, 135, 137, 138, 141, 142 Alexander, P.S. 195

Allegro, J.M. 138, 139 Allen, L.C. 20, 68, 73, 101, 106, 107, NT, TS), IGS, VARS tle sk pet 127 Anderson, G.W. 213 Arbeitmann, Y. 116 Bacher, W. 15, 19, 20, 197, 204, 224 Baldwin, J.G. 6 Barnes, W.E. 18

Bari

alon eco)

Barthélemy, D. 1, 20, 136, 149

Baumgartner, W. ,‫אוט‬‎ Xv Baumstark, A. 157, 160, 161 Berliner, A. 189 Bewer, J.A. 24, 68 Bienaimé, G. 159, 213 Billerbeck, P. xvi, 25, 156, 190, 195, 218 Bitter, S. 29 Black, M. xvi Blau, J. 44 de Boer, P.A.H. 131, 225

Borger, R. 42 Botterweck, J. 45 Bowker, J. 2, 20, 234 Bowman, J. 220 Braude, W.G. 155 Brederek, E. 132

Briggs, C.A. xii Brock, S.P. 201, 206 Brockelmann, C. 62 Brown, F. xiii Brownlee, W.H. 3, 20, 146, 148, 149, [Si ‫עו‬‎ Bruce, F.F. 219, 235 Buxtorf, J. 20, 141 Calvin, J. 229 Cantera, J. 157 Cathcart, K.J. 20, 50, 53, 58, 68, 116, 122125 13251354 136.1372150 Chester, A. 2, 4, 20 Chilton; BID? 154555 728. 17. 20) 30: Sl, AU) ‫ו‬‎ Sis, Coll, CY, WI, Oy, TUS 1202228132 ‫המ‬‎ ‫וסקס‬ 170, 192, 198, 220, 224

6

Churgin, P. 20, 30, 35, 38, 41, 52, 73, 82105. UL8s Ss ws2. 135.8146; 155, 161, 168, 171, 172, 174, 198, 206" ‫ל‬‎ 21421952265 22952305 231 Cohen, H.R. 86

Cowley, A.E. xiv, 215 Credner, C.A. 11, 12, 21

Cripps, R.S. 21, 85, 90, 93, 94 Dahood, M. 65, 69, 84, 159 Dalman, G. 12, 21, 46, 65, 141, 147, 197, 205, 218, 221, 226 Davies, W.D. 177, 190 Day, J. 3 Delcor, M. 219 Dhorme, E. 135 Dietrich, M. xv Diez Macho, A. xvi, 18, 21 Dodd, C.H. 185 Dodge, B. 135 Donner, H. xv Driver, G.R. 45, 54, 136, 146, 157, 168, 210, 215, 216 Driver, S.R. xiii, 138, 141 Edelman, D. 87 Ehrlich, A.B. 119 Eitan, I. 21, 169, 213

Elliger, K. xii, 21, 153 Emerton, J.A. xi, 6, 21, 170, 173, 190, 201, 206, 211 Fenton, J.L. 86

Finkel, A. 151, 153 Fisher, L. xvi Fischer, J. 220

Fitzmyer, J.A. 42, 190 Rrankels 212 216 168.232 Gartner, B. 153

Gastwirth, E. 21, 35, 39, 51, 54, 59 Geiger, A. 1, 12, 204 Gese, H. 82

GelstonwAy xvin 12, 21, 44 65, 85, 114, 181, 229 Gesenius, W. xiv, 229 Gibson, J.C.L. xiii, 48

Ginsberg, H.L. 106 Ginsburg, C.D. 21 Ginsburger, M. xvii, 21, 148, 178 Ginzberg, L. 192, 234 Golomb, D.M. 135, 138 Good, E.M. 157, 159, 160 Gordis, R. 213

Gordon, RAP. 253565 7, ON 1982134" 58,61, 105, 106, 120, 128, 131, 132, 136, 142, 147, 150, 170, 173, 186, 192, 199, 203, 204, 205, 210, 221. 2235229, 2323242308237 Goshen-Gottstein, M.H. 12, 15, 22, 148 Gottlieb, M.J. 223

Indexes

Graetz, H. 132 Greenfield, J.C. 190 Grelot, P. 22, 157, 172, 185, 189 Grossfeld, B. 32, 139, 214

Guilding, A. 155

147, 152, 165, 169, 177, 190, 195, 198, 214, 221, 223, 226 Liddell, H.G. 135

Lipinski, E. 102 Loretz, O. xv

Guillaume, A. 188, 197 Gundry, R.H. 215 Hamp, V. 4

Léw, I. 195, 217

Harper, W.R. 22, 40, 45, 49. 50, 54,

McCarthy, C. 5, 23, 37, 147, 174, 189, 24

Luria, B.Z. 229 Luzzatto, S.D. 226

55, 58, 83, 89, 101 Hartmann, B. xiv

Hayward, C.T.R. 3, 4, 22, 36, 49, 51, 68, 77, 81,99, 131, 199 Heider, G.C. 87 Heinemann, J. 219 Hillers, D.R. 0 Hoehner, H.W. 147

Hoftijzer, J. 134

Mettinger, T.N.D. 5 Mite Joie ‫ל‬‎ ‫לכ‬

van Hoonacker, A. 185 Horst, F. 233

Millar, F. xvi, 7

Humbert, P. 7, 22, 192, 198

Millard, A.R. 170 Mitchell, H.G. 24, 178, 196, 199, 203, 208) 212 215; 2242226

Hunziger, C.-H. 22, 99 Hurwitz, S. 22, 155 Huss, W. 177

Moore, G.F. 120, 192, 194

Isenberg, S. 8, 11 Jansma, T. 2, 22, 203, 204, 207, 209,

211, 212, 217, 219, 220, 224 Jastrow, M. 22, 35, 44, 46, 48, 52, 55,

59, 60, 83, 88, 96, 137, 141, 147, 152, 205. 208. 214. 221 231 Jeppesen, K. 123, 124,

Macdonald, J. 134 McKane, W. 51 McNamara, M. 24, 192, 224 Manson, T.W. 151 Marshall, I.H. 177 Martin, M.F. 18 Merx, A. xiv

125, 135, 136, 161, 177, 195, 993 22952226,

125

Jeremias, J. 205 Junker, H. 45 Kahle, P. xiii, 12, 22 Kasher, R. 10, 22, 151, 190, 192, 193 Kaufman, S.A. 217 Kautsch, E. xiv Kennicott, B. 22 Kittel, R. xiii Klein, G. 221 Klein, M.L. xiv, 3, 5, 23, 30, 65, 235 Koehler, L. xv Koenig, J. 172 Kohut, A. 161 Komlosh, Y. 23, 68, 81, 223, 229, 231, 232, 233, 234, 237 Krauss, S. 23, 161, 195 Kremer, J. 213, 218 Kruse-Blinkenberg, L. 12, 23, 233 Kutscher, E.Y. xiv, 12, 14, 191

de Lagarde, P. xiv, xvi, 19, 23, 122, 146, 224

Mulder, M.J. 219 Muller, H.J. 32 Munoz, Leon, D. 24, 95 Naveh, J. 223 Nebe, G.-W. 134 Neiman, D. 102 Neuman, A.A. 202

Noldeke, T. 12, 213 North, R. 193 Noth, M. 54 O’Callaghan, R.T. 57 Otzen, B. 24, 204, 206, 207, 211, 213, 220, 221, 223, 225, 226 Payne Smith, J. 44, 88, 114 Perrot, C. 10 Peters, C. 11

Petitjean, A. 190 Pisano, S. 155 Porter, P.A. 208

Potin, J. 24, 157, 159 Prijs, L. 114 Qimron, E. 24, 136, 138, 161 Rabin, C. 24, 136, 153, 220 Reif, S.C. 6, 21, 173, 190, 201, 206 Reinke, L. 231 Reventlow, E. 99

Ribera, 136, Rivkin, Robert,

J. 5, 13) 14,242 131, 132, 130; 141, 165, 166, 169 E. 236 J. 23, 132

Landman, L. 219

Rodriguez Carmona, A. 7, 192

de Langhe, R. 18 Le Déaut, R. 7, 23, 33, 96, 124, 132, 156, 157, 161, 238 Lehmann, O.H. 152 Le Moyne, J. 236 Levey, S.H. 7, 23, 120, 159, 194, 198, 230 Levine, E. 9, 13, 19, 23, 105, 108, 109 ‫על‬ 5391.32 25, S589, 531, 631, 731, 041, 141,

Rollig, W. xv

117, 120, 192, 205,

161, 192, 106, 107, ,5010 ‫‏‬,131 241, 541,

Rosenthal, J. 202 de Rossi, J.B. 24 Rowlands, E.R. 155 Rowley, H.H. 194 Rudolph, W. xiii, 24, 180 Rummel, S. xvi 58606, M. 24, 207, 209, 218 Saggs, H.W.F. 136, 137 Sanmartin, J. xv Sarfatti, G.B. 68, 190

“Saydon, P.P. 134

257

258

Indexes

Schafer, P. 24, 71

Schiirer, E. xvi, 7, 10, 198, 204, 215, 219 Scott, R. 135 Seboek, T.A. 14

Sebok, M. 12, 24, 134, 135, 238 Seidelin, P. 198 Shenkel, J.D. 213

Sheppard, G.T. 151 Shunary, J. 5, 192, 209

Smith, J.M.P. 24, 136, 137, 138, 140, 173, 229, 234, 235, 238 Smolan 14.65 83 18s2o29 70 ou, 32,33, 34, 35, 36, 37, 38, 39, 40; 41, 42, 43, 44, 49, 51, 57, 60, 67, 70, 71, 73, 77, 78, 80, 83, 84, 85, 86, 89, 90, 91, 93, 95, 96, 101, 102, 107, 108, 114, 118, 119, 120, 126, 127, 133, 134, 139, 140, 145, 146, 150, 152, 156, 157, 165, 166, 167, 168, 169, 170, 173, 196, 201, 204, 207, 212, DS e2N, 28, 221230023 15235 Sokoloff, M. 81, 193, 223 Sparks, H.F.D. 153 Speier, S. 131 Sperber, A. xi, xvi, xvii, 15, 18, 19, 25,

29, 34, 38, 48, 53, 54, 57, 79, 89, 93, OS MOT US ‫לע‬‎ a2 ela2eIso. 137, 138, 139, 140, 142, 146, 152, 153, ‫ומ‬‎ Soa ‫ו‬‎ ‫ א ו‬On, ‎‫ו‬ ‫ ו‬F08L 181, 185, 188, 189, 193, 194, 5, 200, 201, 202, 204, 208, 211, 3, ‎‫) לע הלע על ו‬03269229 232, 238 Sprecher, J.D. 131, 135 Stenning, J.F. 25, 141, 158 Stinespring, W.F. 131

Strack, 218

H.L. xvi, 25, 156, 190,. 195,

Syren, R. 7 elaT ‫‏‬ogA ‫ל ו‬ ‫ו‬ Talshir, D. 25, 65 Thackeray, H. St. J. 155 Thomas, D.W.

191

Torczyner, N.H. 86 Morrey,|€-G5215 Tov, E. 58, 171 Tsumura, D.T. 198 de Vaux, R. 61, 93 Vermes, G. xvi, 7, 25, 70, 153, 203, 211 Vollers, K.A. 133 \ 60088, A. 1

Ward, W.H. 24 Weber, F. 234 Wehr, H. 60 Weiser, A. 229 Weinfeld, M. 5 Weiss, R. 139 Weitzman, M.P. 173, 190 Wellhausen, J. 120, 221

Wernberg-Moller, P. 204 Whitley, C.F. 152 Wieder, N. 3, 25, 148, 149 Wiesenberg, E.J. 226 Williamson, H.G.M. 185 Wolff, H.W. 25, 32, 33, 36, 39, 42,44, 45, 46, 47, 48, 49, 50, 54, 55, 57, 58, 62, 65, 66, 67, 72,77, 78, 79, 82, 83, 84, 85, 90, 93, 94, 119, 120 Yadin, Y. 25, 68, 136 Yamauchi, E. 131 York, A.D. 10, 25 Zeitlin, S. 25, 99, 202

Ziegler, J. xv, 159, 160

40, 52, 68, 86,

41, 53, 70, 88,

Index of Subjects Abraham, 234 Allegorical interpretation, 29, 30, 34, 70

Anthropomorphism, 5, 32, 33, 41, 43,54, 65, 87,91, 95, 119, 128, 132, 145, 147, 150, 157, 178, 185, 189, 191, 192, 195,223,230 Aquila, | Aramaic language, 12ff., 131, 134,

135, 138, 147, 158, 167, 171, 190, 191 Church fathers, 16 Converse translation, 3, 30, 95, 235 Covenant, 128, 158, 205, 214, 236 Divine spint, 179 Elephants, 135 Exile, 29, 31, 35, 43,.44, 50, 51, 172, 186, 189, 196, 200, 207, 208, 209, 210, 218 Exodus, 35, 43 Fasts, 202 Forgiveness, 29 Gehenna, 133 Gematria, 213 Gezerah shavah, 2, 8, 69,108 Haftaroth, 9f., 18f., 155, 220

Idolatry, 29, 49, 50, 51, 59, 85, 120, 134, 139, 147, 148f., 153, 154, 158, 165, 166, 169, 208, 220

Incipit, 10, 150, 160, 161 Land theology, 9, 17, 105, 106, 128, 172, 190, 203, 204, 207, 225, 229, 237 Law, 8, 30, 31, 49, 50, 53, 59, 119, 132, 150, 155-8, 168, 220, 232 Locusts, 65 Mannon, 40, 152

Marriage, 191f., 234 Memra, 4, 30, 95, 147, 148, 157,

236 Meritorious deeds, 36, 168, 169, 191, 201, 234 Messiah, 6f., 35, 61, 117, 120, 122, 157, 159, 161, 192, 194, 198, 209, 218 Nationalism, 9 Ongelos, | Peshitta, 11f., 229 Prayer,6, 31, 43, 69, 145, 150, 166, 169, 174, 218, 231 Prophets, prophesying, 3, 36, 42, 48, 118, 131, 145, 150, 165, 170, 171, 179, 185, 199, 200, 212, 215, 218, 220, 221 Rabbinic citations, 15f. Repentance, 29, 30, 31, 35, 41, 53,

59, 69, 108, 1. Resurrection, 41, 61, 192, 223, 236

School, 10, 86, 170 Shekinah, 2, 4, 17, 41,95, 154, 171, 172) 1731772 1892032 205, 210° 237 Signa, 148 Synagogue, 9f., 85, 150, 173, 207 Taxation, 161, 165 Temple, 5, 40, 133, 153, 161, 172, 173, 177, 180, 181, 188, 194, 198, 199, 210, 211, 215, 226 Theodotion, |

Topography (Jerusalem) 166, 224 Torah: see law Vocalization, 18 World empires, 161, 187, 197

259

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TOTO 90 00169 91

HIGHSMITH

45-220

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