Ks. Mirosław S. Wróbel John Paul II Catholic University of Lublin [email protected] 9 (2016) 4: 115–130 ISSN (print) 1689-5150 DOI: http://dx.doi.org/10.12775/BPTh.2016.037 ISSN (online) 2450-7059

The According to St. John in the Light of Neofiti 1 to the

Ewangelia według św. Jana w świetle Targumu Neofiti I do Księgi Rodzaju

Abstract. In the present article the author tries to answer on the questions: What is the importance of Targum texts for a better understanding of the proclamation of the Gos- pel according to St. John? Is there any connection between the Targum terms „Memra”, „Yeqara”, „Shekinah” and the terms which appear in the Prologue and narrative of the : „logos”, „doksa”, „skenoo”? How did the first followers of Jesus from Nazareth understand these terms? Could the traditions contained in Targum syna- gogue readings have had a bearing on the thought of the author of the Fourth Gospel? The article consists of two parts: (1) Characteristics of the Targumic tradition based on Targum Neofiti 1; (2) The terminological and conceptual convergence between Tar- gumic tradition and the Fourth Gospel. In the present article the author tries to show that Targumic traditions enables a better perception of the writings which can often be better explained thanks to Targumic traditions rather than to the Masoretic text.

Streszczenie. W niniejszym artykule autor pragnie odpowiedzieć na pytania: Jakie znaczenie ma tekst targumiczny dla lepszego rozumienia przeslania Czwartej Ewan- gelii? Czy istnieje związek między aramejskimi terminami „memra”, „jeqara”, „szekina” a greckimi terminami pojawiającymi się w Prologu Janowym „logos”, „doksa”, „ske- noo”? W jaki sposób pojęcia te rozumieli pierwsi wyznawcy Jezusa? Czy tradycje tar- gumiczne obecne w liturgii synagogalnej miały wpływ na idee i myśli autora Czwartej Ewangelii? Artykuł złożony jest z dwóch części: (1) Charakterystyka tradycji targu- micznych na podstawie Targumu Neofiti; (2) Terminologiczne i konceptualne związ- ki pomiędzy tradycją targumiczną i Czwartą Ewangelią. W niniejszym artykule autor ukazuje, że wiele tekstów zawartych w Czwartej Ewangelii może być głębiej rozumia- nych w świetle tradycji targumicznej.

Keywords: ; Memra; Gospel of John.

Słowa kluczowe: Targumy; Memra; Ewangelia Janowa. SłowaSłowa kluczowe kluczowe: Targumy: Targumy; Memra; Memra; Ewangelia; Ewangelia Janowa Janowa. . Słowa kluczowe: Targumy; Memra; Ewangelia Janowa.

KeywordsKeywords: Targums: Targums; Memra; Memra; Gospel; Gospel of ofJohn John. . Mirosław S. Wróbel Keywords: Targums; Memra; Gospel116 of John.

WhatWhat is isthe the importance importance of ofTargum Targum texts texts for for a bettera better understanding understanding of ofthe the proclamation proclamation What is the importance of Targum texts for hata better is the understanding importance of of Targum the proclamation texts for a better understanding of the of ofthe the Gospel Gospel according according to toSt. St. John? John? Is Isthere there any any connection connection between between the the Targum Targum terms terms proclamation of the Gospel according to St. John? Is there any connec- of the Gospel according to St. John? Is thereW any connection between the Targum terms and) and the the Greek Greek terms terms which which appear appear in inthe the (שכינה) שכינה) ”Shekinah”, „Shekinah„,( ,(איקר) איקר) ”Yeqara”„Ikar” „Ikar„,( ,,(ממרא) ממרא) ”tion between the Targum terms „Memra”„Memra and the Greek terms which appear in the (שכינה) ”Shekinah„ ,(איקר) ”Ikar„ ,(ממרא) ”Memra„ and the Greek terms whichProloguePrologue appear and inand thenarrative narrative Prologue of of theand the Gospel narrativeGospel of ofofJohn: John: „logos” „logos” (lo,goj (lo,goj), ),„doksa” „doksa” (do,xa (do,xa), ),„skenoo” „skenoo” Prologue and narrative of the Gospel of John:the Gospel „logos” of John:(lo,goj „logos”), „doksa” (lo,goj (do,xa), „doksa”), „skenoo” (do,xa ), „skenoo” (skhno,w)? How did the first followers of Jesus from(skhno,w(skhno,w Nazareth)? )?How How understand did did the the first firstthese followers followers terms? of Could ofJesus Jesus from from Nazareth Nazareth understand understand these these terms? terms? Could Could (skhno,w)? How did the first followers of Jesus from Nazareth understand these terms? Could the traditions contained in Targumthe thesynagogue traditions traditions readingscontained contained have in inTargum had Targum a bearing synagogue synagogue on readings readings have have had had a beaa bearingring on on the the thought thought of of the traditions contained in Targum synagoguethe readings thought haveof the had author a bea ofring the on Fourth the thought Gospel? of In the present article the an- swers to these questions are searchedthethe authorby author paying of of thespecial the Fourth Fourth attention Gospel? Gospel? to theIn In thetermi the present -present article article the the answers answers to tothese these questions questions are are the author of the Fourth Gospel? In the present article the answers to these questions are nological and conceptual relationsearched betweensearched by Targumby paying paying Neofitispecial special attention1 toattention the toBook tothe the ofterminological terminological and and conceptual conceptual relation relation between between 1 searched by paying special attention to theGenesis terminological and the Gospeland conceptual according relation to St. John. between Two questions will be presented: 1 TargumTargum Neofiti Neofiti 1 1to tothe the Book Book of of Genesis Genesis and and the the Gos Gospelpel according according to toSt. St. John. John. 1Two Two (1) Characteristics of the Targumic tradition based on Targum Neofiti 1; Targum Neofiti 1 to the Book of Genesis and the Gospel according to St. John.1 Two (2) The terminological and conceptualquestionsquestions convergence will will be be presented: presented:between (1)Targumic (1) Characteristics Characteristics tradi- of ofthe the Targumic Targumic tradition tradition based based on on Targum Targum questions will be presented: (1) Characteristics of the Targumic tradition based on Targum tion and the Fourth Gospel. NeofitiNeofiti 1; 1;(2) (2) The The terminological terminological and and conceptual conceptual convergence convergence between between Targumic Targumic tradition tradition and and Neofiti 1; (2) The terminological and conceptual convergence between Targumic tradition and thethe Fourth Fourth Gospel. Gospel. the Fourth Gospel. 1. Characteristics of the Targumic tradition based on Targum Neofiti 1

1. 1.Characteristics Characteristics of ofthe the Targumic Targumic tradition tradition based based on on Targum Targum Neofiti Neofiti 1 1 1. Characteristics of the Targumic tradition based on Targum Neofiti 1 The term “targum” stands for “translation” and it is most often referred to Ara-

maic translations of the .The ItThe usedterm term to “targum” be“targum” read onstands Sabbathstands for for and“translation” “translation” festi- and and it itis ismost most often often referred referred to toAramai c The term “targum” stands for “translation”vals for and a better it is understandingmost often referred of the Wordto Aramai of Godc by Jewish participants in the liturgy.2 They used the Aramaic languagetranslationstranslations on ofdaily ofthe thebasis. Hebrew Hebrew Although Bible. Bible. the It ItusedHebrew used to tobe be read read on on Sabbath Sabbath and and festivals festivals for for a abetter better translations of the Hebrew Bible. It used to be read on Sabbath and festivals for a better 2 language was recognized as the holyunderstandingunderstanding language inof ofthethe the TempleWord Word ofand ofGod synagogueGod by by Jewish Jewish participants participants in inthe the liturgy. liturgy. They2 They used used the the understanding of the Word of God by Jewishcult, stillparticipants the lack inof itsthe full liturgy. comprehension2 They used gave the rise to the need for making an Aramaic translation, which at AramaicfirstAramaic existed language language in the on oralon daily dailyform basis. basis.and Althoughthen Although it was the the Hebrew language was was recognized recognized as asthe the holy holy Aramaic language on daily basis. Although the Hebrew language was recognized as the holy languagelanguage in inthe the Temple Temple and and synagogue synagogue cult, cult, still still the the lack lack of ofits its full full comprehension comprehension gave gave ri serise language in the Temple and synagogue cult, still the lack of its full comprehension gave rise to tothe the need need for for making making an an Aramaic Aramaic translation, translation, which which at atfirst first existed existed in inthe the oral oral form form and and then then to the need for making an Aramaic translation, which at first existed in the oral form and then 1 See the previous studies on this topic in: R.D. Middelton, Logos and Shekinah in 1 the Fourth Gospel, p. 101–133; M.É. Boismard, See1 See the theLes previous previouscitations studies targumiquesstudies on on this this dans topic topic le in:quatrième in: R.D. R.D. Middelton, Middelton, Logos Logos and and Shekinah Shekinah in inthe the Fourth Fourth Gospel Gospel, , 1 See the previous studies on this topic in: R.D. èvangileMiddelton,, p. 374–378; Logos and M. McNamara, Shekinah in Logosthep. pFourth101. of101 –the133;– 133;GospelFourth M. M.É ,Gospel. ÉBoismard,. Boismard, and Memra Les Les citations of citations the Palestin targumiques targumiques- dans dans le lequatri quatrièmeème èvangile èvangile, p., p.374 374–378;–378; M. M. p. 101–133; M.É. Boismard, Les citations targumiquesian Targum dans (Ex le 12:42) quatri, p.è me115–117; èvangile J.H.McNamara,, p.Neyrey,McNamara, 374– 378;Jacob Logos M.Logos Traditions of ofthe the andFourth Fourth the InterpretationGospel Gospel and and Memra of Memra of ofthe the Palestinian Palestinian Targum Targum (Ex (Ex 12:42) 12:42), p,. p115. 115– – McNamara, Logos of the Fourth Gospel and MemraJohn 4:10–26 of the, p.Palestinian 419–437; J.H. Targum Neyrey, (Ex The117; 12:42)117; Jacob J.H. J.H., Neyrey,allusionsp. Neyrey,115– inJacob JohnJacob Traditions1:51 Traditions, p. 586–605; and and theG. the Reim,Interpretation Interpretation of ofJohn John 4:10 4:10–26–26, p,. p419. 419–437;–437; J.H. J.H. Neyrey, Neyrey, 117; J.H. Neyrey, Jacob Traditions and the InterpretationTargum und of Johannesevangelium John 4:10–26, p., 419p. 1–13;–The437;The B.D. JacobJ.H. Jacob Chilton, Neyrey, allusions allusions Typologies in inJohn ofJohn Memra 1:51 1:51, andp,. p586 .the 586– Fourth605;–605; G. G. Reim, Reim, Targum Targum und und Johannesevange Johannesevangeliumlium, p,. p1.– 113;–13; The Jacob allusions in John 1:51, p. 586–605; GospelG. Reim,; D. Boyarin,Targum Theund JohannesevangeGospel of the B.D.Memra:B.D.lium Chilton, Jewish Chilton,, p. 1 – Binitarianism13;Typologies Typologies ofand ofMemra theMemra Prologue and and the to the JohnFourth Fourth, Gospel Gospel; D.; D. Boyarin, Boyarin, The The Gospel Gospel of ofthe the Memra: Memra: B.D. Chilton, Typologies of Memra and the Fourthp. 243–284; Gospel J.; Ronning,D. Boyarin, The TheJewish Gospel TargumsJewish Jewishof the andBinitarianism Memra: BinitarianismJohn’s Logos and Theologyand the the; PrologueM. McNamara, Prologue to toJohn ‘ToJohn, p., p.243 243–284;–284; J. J.Ronning, Ronning, The The Jewish Jewish Targums Targums and and Jewish Binitarianism and the Prologue to JohnPrepare, p. 243 a –Resting-Place284; J. Ronning, for You’: The A TargumicJewishJohn’sJohn’s Targums Expression Logos Logos Theologyand andTheology John; M.14,2–3; M. McNamara, McNamara,, p. 444–449. ‘To ‘To Prepare Prepare a Resa Restingting-Place-Place for for You’: You’: A TargumicA Targumic Expression Expression John’s Logos Theology; M. McNamara, ‘To Prepare 2 a A. Shinan,Resting-Place Sermons, for You’: Targums, A Targumic andandand the John JohnReadingExpression 14,2 14,2– of3– ,the 3 p., p.444Scriptures 444–449.–449. in the Ancient Syna- 2 2 and John 14,2–3, p. 444–449. gogue, p. 97–110. A. A. Shinan, Shinan, Sermons, Sermons, Targums, Targums, and and the the Reading Reading of ofthe the Scriptures Scriptures in inthe the Ancient Ancient Synagogue Synagogue, p., p.97 97– – 2 A. Shinan, Sermons, Targums, and the Reading of the Scriptures in the Ancient Synagogue110.110. , p. 97– 110. 2 2 2

The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 117

written down.3 The Aramaic Bible that came into being in this way was not a literal translation of the Hebrew text but a specific commentary explaining and interpreting the texts of the Holy Books. The Aramaic translation intended to provide explanation became a sort of Volksbibel – the People’s Bible – thanks to which participants in synagogue had access to the Word of God. In Pales- tine of the first century the Aramaic version was more vivid and widespread in people’s awareness than the official version of the and Haftarah in the Hebrew language.4 The Targum written down was not intended to replace the Hebrew original, but it constituted a popular form of understanding of the Holy Books. Its aim was to make the contents of the Hebrew Bible understood and explained as much as possible. In the synagogue cult a particular attention was paid to the reading of the Torah which is considered to be the heart of all the Holy Bible. Based on the available manuscripts scholars identify the Pales- tinian Targums of the Pentateuch, which are called in the Jewish tradition the “Palestinian Targum”, “Eretz Israel Targum”, “Yerushalmi Targum”. It comprises various Targum versions contained in quotations from Rabbinic writings, in seven manuscripts from the Cairo Genizah, in Aggadic fragments of , in Targum Pseudo-Jonathan and in Targum Neofiti 1. The text of Targum Neofiti 1 (TgN) was discovered by Professors A. Díez Macho and J. Milas Vallicrosa in the Vatican Library in 1949. Its critical edition was produced between 1968 and 1978.5 The Codex was drawn up in Rome at the beginning of XVI century and it contains a complete translation of the Pen- tateuch into Aramaic in a Palestinian dialect.6 On the basis of paleographic and philological analyses it is dated at between I and IV century.7 The text contains

3 See: R. Le Déaut, Introduction à la littérature targumique; D.R. Beattie – M.J. Mc- Namara (ed.), The Aramaic Bible: Targums in their Historical Context; P.V. Flesher, Targum Studies; C.T.R. Hayward, Targums and the Transmission of Scripture into Judaism and Chris- tianity; M.J. McNamara, Targum and Testament Revisited; P.V. Flesher – B.D. Chilton, The Targums: A Critical Introduction. 4 A.D. York, The Targum in the Synagogue and in the School, p. 74–86; R. Kasher, The Aramaic Targumim and their Sitz im Leben, p. 75–85. 5 A. Díez Macho, Neophyti I. Targum Palestinese. MS de la Biblioteca Vaticana. In Po- land the first edition of Targum Neofiti 1 appeared in 2014. See: M.S. Wróbel,Targum Neo- fiti 1. Księga Rodzaju. Tekst aramejski – przekład – aparat krytyczny – przypisy. 6 See the history of the discovery and its characteristic in: M.S. Wróbel, Targum Neofi- ti 1. Księga Rodzaju, p. XL–XLVI. 7 See: J.A. Foster, The Language and Text of Codex Neofiti 1 in the Light of Other Pales- tinian Aramaic Sources; B. Barry Levy, The Language of Neofiti 1; E. M. Borobio, Estudios lin- guisticos sobre el arameo del MS. Neofiti 1; J. Lund, A Descriptive Syntax of the Non-transla- tional Passages According to Codex Neofiti 1; D.M. Golomb, A Grammar of Targum Neofiti 1; ChristianMirosław S. Wróbelera.Christian The text era.of this The Targum text of isthis divided Targum into is dividedliturgical into sections liturgical which sections correspond which to correspond to Christian118 era. ChristianThe text ofera. this The Targum text of is this divided Targum into is liturgical divided intosections liturgical which sections correspond which to correspond to the sedarim ofChristianthe a sedarimtriennial era. ofcycle The a triennial textof readings of cyclethis Targumin of . readings is divided inIn Palestine.the intoentire liturgical textIn the of enTargumsectionstire text therewhich of Targum are correspond there areto the sedarim ofthe aChristian triennialsedarim cycleera.of a Thetriennial of readingstext ofcycle this in of Palestine.Targum readings is In individed the Palestine. en tireinto text Inliturgical the of Targumentire sections text there of which Targumare correspond there are to the sedarim of a triennial cycle of readings in Palestine. In the entire text of Targum there are approximatelytheapproximately sedarim of80approximately ainstances80 triennial instances ofcycle theof80 theoccurrenceinstancesof readingsoccurrence of of inthe thePalestine.of occurrence theHebrew Hebrew In formula theof formula the en tireHebrew “O text“Omy my people,offormula Targumpeople, my “O mytheresons my sons people,/are / my sons / approximately 80many instances references of the occurrenceto ancient oftraditions the Hebrew which formula may date“O my back people, even myto thesons pre- / the house of approximatelytheIsrael”, house which of Israel”, 80 directly instances which precedes of directly the theoccurrence precedesAramaic of thetranslation. the Aramaic Hebrew That translation. formula may “Oindicate That my people, may the indicate my sons the / the house of Israel”,theapproximately Christianhouse which of era.Israel”, directly 80The instances which textprecedes ofdirectly thisof thethe Targum Aramaicoccurrenceprecedes is translation.dividedthe of Aramaicthe into Hebrew Thatliturgical translation. formulamay sectionsindicate “OThat my maythewhich people, indicate my sonsthe / liturgical usetheliturgical of house the textuseof Israel”, ofin the which synagogutext indirectly thee. Whensynagogu precedes analyzinge. the When Aramaic Targumic analyzing translation. paraphrases Targumic That mayparaphrasesand indicate andthe liturgical use liturgicalofthe correspondthe house textuse of inof toIsrael”, the the synagogusedarimtext which in directlyofthee. a When synagogutriennial precedes analyzing cyclee. Whenthe of TargumicAramaic readings analyzing translation. inparaphrases Palestine.Targumic That Inandparaphrases themay indicate and the entire text ofliturgical Targum thereuse of are the approximately text in the 80synagogu instancese. Whenof the occurrenceanalyzing Targumic paraphrases and additionsliturgicaladditions in useinTgN, additionsTgN,of onethe one text mayin may TgN,inindicate theindicate one synagogu a may fewa few indicatee.reasons Whenreasons awhy analyzing fewwhy they reasons they wereTargumic were whyadded: added: theyparaphrases a) werea)a bettera added: betterand a) a better additions in TgN,of theone Hebrewmay indicate formula a “Ofew my reasons people, whymy sonsthey / werethe house added: of Israel”,a) a better which identificationadditionsidentification of persons in and TgN,of places;persons one b) mayand elimination places;indicate b) of eliminationa anthropomorphismsfew reasons of anthropomorphisms why theyin the were presentation added: in the presentationa) a better identification identificationof additionspersonsdirectly and precedesin of places; TgN,persons the oneb) Aramaicand elimination may places; indicate translation. b) of elimination anthropomorphisms a few That reasons ofmay anthropomorphisms indicate why in thethey the presentation liturgicalwere in added: the use presentation a) a better identification of persons and places; b) elimination of anthropomorphisms in the presentation of identificationGod;of theGod; c) text ac) better ina ofthebetter personsGod; presentationsynagogue. presentation c) anda better places;When of ppresentationofolemical analyzingb)polemical elimination arguments; Targumicofarguments; p olemicalof anthropomorphisms d) paraphrases bridgingd) arguments; bridging discrepancies and discrepanciesd) addi inbridging the- presentation between discrepancies between between of God; c) a bettertions presentation in TgN, one of maypolemical indicate arguments; a few reasons d) bridging why they discrepancies were added: between a) a bet - various textsof variousof God; the Bible; textsc) a better ofe) thepresenting presentationBible; e) positive presenting of p featuresolemical positive of arguments; biblical features characters, d)of bridgingbiblical in characters, discrepanciesparticular in particular between various texts ofvarious oftheter God; identificationBible; texts c) e)ofa betterpresentingthe Bible; ofpresentation persons e)positive presenting and of featuresplaces; polemical positive b)of eliminationbiblical arguments;features characters, ofof d)biblicalanthropomorphisms bridging in characters,particular discrepancies in particular between 8 8 8 various texts of the Bible; e) presenting positive features of biblical characters, in particular 8 patriarchs.in the presentation patriarchs. of God; c) a better presentation of polemical arguments; patriarchs. patriarchs.various texts of the Bible; e) presenting positive features of biblical characters, in particular d) bridging discrepanciespatriarchs.8 between various texts of the Bible; e) presenting posi- more than) is than used300 300 timesmore times inthan in 300 times in ממרא more דיייLord” is) usedis (used( ממרא theממרא דייי )of דייי() ”patriarchs.TheThe expression expression8 The“Word “Word expression (Memra (Memra )“Word of) theof the(Lord”Memra Lord is used patriarchs. more 8than 300 times in (ממרא particular דיייThe expressiontive “Word features (Memra of biblical) of thecharacters, Lord” ( in of God.) is Word used It has ofmore God.personal than It 300 has timespersonal in ממראsaving דייי)creating, “Word) is the(revealingMemra creating,) ofand therevealing saving Lord” Wordandממרא) Memra”expression) is the “ ממרא.)TgN. “Memra”TgN The God. )Word isisIt used usedhas of morepersonalmoreGod. thanthanIt has 300 personal times inממרא savingof דייי ) Word is“Word therevealing ( creating,Memra(Memra and)) ofofrevealing saving thethe Lord” Word and“( ממרא,The“TheMemra”) isexpression theexpression (creating .ממרא) TgN. “Memra”TgN is the creating, revealing and saving Word of God. It has personal (ממרא) ”TgN. “Memra develop“Memra”) develop isT argumiststhe the creating, thetheology theology developis therevealing of creating, theof thetheologyDivine and Divinerevealing saving Presence of Presence the andWord Divine insaving ofthein God.thePresenceterm Word term It“ Memra”has “inMemra” personalthe byterm by “Memra” by ממרא) .attributes.TgNattributes.300. times“Memra” Targumists inTargumists attributes.TgN attributes. Targumistsof God. develop It has thepersonal theology attributes. of the DivineTargumists Presence develop in the the term theology “Memra” of the by Di - combining aspectsattributes.combining of theT aspectsargumists two verbs: of developthe “to two speak” theverbs: theology and “to “tospeak” of be”. the and Thus,Divine “to “Memra” be”.Presence Thus, expresses in “Memra” the term the expresses“ Memra” theby combining aspectscombiningattributes.vine of Presencethe aspects twoTargumists verbs:in of the the term“todevelop two speak” “Memra” verbs: the and theology“to by “to speak”combining be”. of Thus,andthe Divineaspects“to “Memra” be”. Presenceof Thus, the expresses two “Memra” in verbs: the the term “to expresses “Memra” the by 9 combining aspects of the two verbs: “to speak” and “to be”.9 Thus,9 “Memra” expresses the eternalspeak” andpresence “toeternal be”. of Thus,Godpresence and “Memra” Hisof God specific expresses and relationHis specificthe toeternal creation relation presence9 and to creationto of history. God andand The to history.expression The expression eternal presenceeternalcombining of God presence and aspects His of Godspecific of theand relation twoHis verbs:specific to creation“to relation speak” and to and tocreation history. “to be”. and The Thus, to expressionhistory. “Memra” The expressesexpression the 910 9 His )specific The is repeatedlyexpression relation used “Shekinahto creation in TgN ofandin 9the the to meaning history. ofThe the expression “Presence שכינה .and historyדייי )His specific eternalrelation“Shekinah presence to creationof the ofLord”10 andGod10 to His) is)specific repeatedly is repeatedly relation used usedto in creation TgN in TgN in theand in the meaningto meaninghistory. of theofThe the“Presence expression “Presenceשכינה שכינהדיייand ) דייי) Shekinaheternal“Shekinah presence of theof theLord” of10 Lord” God“ is repeatedly usedused inin TgN TgN in in10 the the meaning meaning of of the the “Presence “Presence (שכינה דייי) ”Shekinah of the Lord”Lord“ meaning) thanoccurs 100of morethe “Presence than 100 איקרin the moreשכינה occurs דייי() in TgNאיקר ”used Lordשכינה the דיייof the of) theShekinah is repeatedlyLord” (ofשכינה דייי) of God”. The“of Shekinahphrase God”. “Glory The of thephrase of Lord” the10 “Glory Shekinah the meaning )than occurs occurs 100 moreof the than “Presence 100איקר in more שכינה occurs TgNדייי )( Lord” in איקר of Lord” theusedשכינה the דיייofthe of the Shekinahthe) Lord” isShekinah repeatedly ( ofשכינה of דייי) of God”. The ofphrase “God”.ofShekinah God”. “Glory The The ofphrase of the thephrase Lord” “GloryShekinah “Glory 11 occurs11 more than 100 11(איקר the שכינה דייי) ”more than 100of God”.times. TheIt is phrase an elaborate “Glory Targumic of the Shekinah translation of the emphasizing Lord .Presence11the glorious of God Presence. of God איקר glorious שכינה emphasizingtheדייי times. It is antimes. elaborate It is Targan elaborateumic translation Targumic emphasizing translation times. It is an times.elaborateof God”. It is Targ an The elaborateumic phrase translation “GloryTargumic11 ofemphasizing thetranslation Shekinah theemphasizing of glorious the Lord” Presence the ( glorious of God Presence.) occurs of moreGod. than 100 glorious Presence of God. 12 11 times. It is an elaborate Targumic translation12 12 emphasizing the glorious Presence11 of God. ,texts,) in these texts משיחא) Messiah) in these משיחא) In TgN to GenIn TgNthere toare Gen Messianic there12 are references. Messianic12 references.The Messiah The .,Presence texts,) in in ofthese God textsמשיחא ) the Messiah glorious)Messiah in these משיחא)In TgN totimes. GenIn It thereTgN is an toare elaborate Gen Messianic there Targ areare umicreferences. MessianicMessianic translation Thereferences. emphasizing Messiah The ,in these texts (משיחא) In TgN to Gen there are Messianic references.12 The Messiah andtoand ) appear to in is appearexpectedthese at the texts,at theto appear at the (משיחא) מלכאthe“theThe) and) King”King”Messiahand is expected is (expected“מלכא ) asas12 מלכא) justjustthese like like intexts,In other inTgN otherjustjust Targums,to like likeTargums,Gen in in there otherisother referred is are referredTargums,Targums, Messianic to asto is “theas referred references.“the King” King” to in order) and isto expectedbring peace to appear and justice. at the In מלכא) just like in other isTargums, expected is toreferred appear to at as the “the end King” of time in ) Genandthe iscontext3:15 expected in ofthe theto context appear ofat thethe מלכאend of time justendin orderlikeof timein to other bringin orderTargums, peace to bring andis referred justice. peace to andIn as TgN “thejustice. GenKing” In 3:15 (TgN thereGenthe) and contextis3:15 ais reference expectedin ofthe the context toto appear of atthe the מלכאend of time inend justorderTgN of like time Gento inbring in3:15other order peacein Targums, the to contextandbring isjustice. referredpeace of the Inand “Protoevangelium” toTgN asjustice. “the Gen King” In3:15 TgN (in “Protoevangelium”end“Protoevangelium” of theretime isin aorder reference there to bringis to a thereference peace day ofand to King thejustice. dayMessiah: ofIn KingTgN “And Messiah:Gen I will3:15 put“And in enmitythe I willcontext put enmityof the “Protoevangelium”“Protoevangelium”endthe there ofday time ofis Kinga inreference orderMessiah:there to isto a bring“Andthe reference day Ipeace will of to putKingand the enmity justice.Messiah:day of between KingIn “And TgN Messiah: you IGen will and 3:15put “Andthe enmity woman,in I thewill context put enmity of the betweenand between you “Protoevangelium”betweenyourand the sons woman, you and and her and the sons. there betweenwoman, And is a it andyourreference will between sonscome andto about yourthe her daythat sonssons. ofwhen and AndKing her her it Messiah: willsons. sons come And “And aboutit will I that willcome put about enmity that between you andbetween“Protoevangelium” the woman, you and and the between woman, there is your and a reference betweensons and your toher the sons. sons day Andand of King herit will sons. Messiah: come And about it “And will that come I will about put enmity that when her sonsbetweenwhen observe her you sons the and Lawobserve the andwoman, thedo Lawthe and commandments, andbetween do the your commandments, sons they and will her aim sons. they at Andyou will andit aim will smite at come you aboutand smite that when her sonswhen observebetweenA. Rosenthal, her sonst heyou Law observeandThe andtheDialects woman,dothe theofLaw Jewish commandments, and and Palestinianbetween do the commandments,yourAramaic they sons willand and the aim her Palestinian they atsons. you will And andTargum aim itsmite willat of you thecome and about smite that when her sons observe the Law and do the commandments, they will aim at you and smite youwhenyouPentateuch on theon her thehead sons, p. head 441–448;youand observe and onkill the killB.you; t Barryhehead you; butLaw Levy,and butwhen and killwhen Targum theydo you; theythe forsakeNeophyti but commandments, forsake when the 1. Atheythecommandments Textual commandments forsake theyStudy thewill; M. Sokoloff, commandmentsof aim theof attheLaw, you Law, youand you ofwill smite the will Law, you will you on the head andA Dictionary kill you; of but Jewish when Palestinian they forsake Aramaic the of thecommandments Byzantine Period of. the Law, you will you on the head and kill you; but when they forsake the commandments of the Law, you will aim 8and bite aimhim andon his bite heel him and on makehis heel him and ill. make For her him sons, ill. For however, her sons, there however, will be therea remedy, will be a remedy, aim and bite himaimyou onand onhis bite See: theheel him M. Rosik –head and on andmake his kill I.heel Rapport,him you; and ill. but makeForWprowadzenie when her him sons, they ill. dohowever,Forforsake literatury her sons,the there i commandmentsegzegezy however, will żydowskiejbe athere remedy, of willokresu the be Law, a remedy, you will biblijnego i rabinicznegoaim and , bitep. 147. him on his heel and make him ill. For her sons, however, there will be a remedy, aim and bite him on his heel and make him ill. For her sons, however, there will be a remedy, 9 See: D. Muñoz León, Dios-Palabra, Memra en los Targumim del Pentateuco; L. Sab- ourin, The Memra of God in the Targums, p. 79–85 C.T.R. Hayward, Divine Name and Pres- ence the Memra , p. 15–20. 8 8 8 10 8 See: M. Rosik See: – I. M.Rapport, Rosik Wprowadzenie– I. Rapport, Wprowadzenie do literatury ido egzegezy literatury żydowskiej i egzegezy okresu żydowskiej biblijnego okresu i biblijnego i See: M. Rosik See:– I. Rapport,M. RosikSee for Wprowadzenie – example: I. Rapport, TgN WprowadzenieGen do literatury 3:24; 17:22; i do egzegezy 18:3; literatury 22:14; żydowskiej 28:16; i egzegezy 35:13; okresu 49:27.żydowskiej biblijnego okresu i biblijnego i rabinicznego 11 , 8 rabinicznegop. 147. , p. 147. rabinicznego8 See:, p. D. 147. Muñoz9 See: M. León, Rosik Gloria – I. de Rapport, la Shekina Wprowadzenie en los Targumim do del literatury Pentateuco i egzegezy. żydowskiej okresu biblijnego i rabinicznego, p.9 147.9 9 See: See:12 M. D. RosikMuñ oz See:– I.Le Rapport,D.ón, MuDiosñoz -WprowadzeniePalabra, León, Dios Memra- Palabra,do enliteratury los Memra Targumim i egzegezy en losdel Targumim żydowskiejPentateuco delokresu; L.Pentateuco Sabourin, biblijnego; TheL. i Sabourin, The See: D. Muñoz See: Le óD.n, DiosMuS.H.ñ -ozLevey,Palabra, rabinicznegoLeó Then, DiosMemra Messiah:-,Palabra, p. en147. An los Aramaic MemraTargumim Interpretation en losdel TargumimPentateuco; M. Pérez-Fernández, del; L. Pentateuco Sabourin, Tradicio ; TheL. Sabourin,- The rabinicznegoMemra of God, p.9Memra 147.in the ofTargums God in, p.the 79 Targums–85 C.T.R., p. 79Hayward,–85 C.T.R. Divine Hayward, Name andDivine Presence Name andthe MemraPresence, p. the Memra, p. Memra of God Memrain9 thenes Mesiánicas Targumsof God in, p. en theSee: 79 el Targums–Targum 85D. C.T.R.Mu Palestinense,ñ p.oz Hayward, 79Le–ó85n, .C.T.R.Dios Divine-Palabra, Hayward, Name Memraand Divine Presence en Name los theTargumimand Memra Presence , delp. thePentateuco Memra, ;p. L. Sabourin, The 15See:–20. D. Muñoz15 –Le20.ó n, Dios-Palabra, Memra en los Targumim del Pentateuco; L. Sabourin, The 15–20. Memra10 of God in the Targums, p. 79–85 C.T.R. Hayward, Divine Name and Presence the Memra, p. 15–20. 10 10 10 Memra See forof Godexample: in See the TgN for Targums example: Gen 3:24;, p. TgN79 17:22;–85 Gen C.T.R. 18:3; 3:24; 22:14;Hayward, 17:22; 28:16; 18:3; Divine 35:13;22:14; Name 49:27.28:16; and 35:13; Presence 49:27. the Memra, p. See for example:1511 TgN–20. Gen 3:24; 17:22; 18:3; 22:14; 28:16; 35:13; 49:27. See for example:11 11 TgN Gen 3:24; 17:22; 18:3; 22:14; 28:16; 35:13; 49:27. 11 15– See20.: D. Muñoz10 See León,: D. GloriaMuñoz deLeón, la Shekina Gloria ende losla Shekina Targumim en losdel TargumimPentateuco del. Pentateuco. See10 : D. Muñoz 12León, See forGloria example: de la ShekinaTgN Gen en 3:24; los Targumim 17:22; 18:3; del 22:14; Pentateuco 28:16;. 35:13; 49:27. See: D. Muñoz12 León,12 See forGloria example: de11 laS.H. ShekinaTgN Levey, Gen en 3:24;The los TargumimMess 17:22;iah: 18:3; An del Aramaic 22:14;Pentateuco 28:16; Interpretation. 35:13; 49:27.; M. Pérez-Fernández, Tradiciones Mesiánicas 12 S.H.11 S.H. Levey, Levey, The The MessSee Mess: iah:D. Muñoziah: An AramaicAn León, Aramaic GloriaInterpretation Interpretation de la Shekina; M.; PM.é enrez P élos-rezFern Targumim-Fernández,ández, Tradiciones del Tradiciones Pentateuco Mesi Mesi. ánicasánicas S.H. Levey, The MessSee: iah:D. Muñoz An 12Aramaic León, InterpretationGloria de la Shekina; M. Pé enrez los-Fern Targumimández, Tradiciones del Pentateuco Mesi. ánicas en elen Targum el Targum Palestinense Palestinenseen S.H. el Targum Levey,. . Palestinense The Messiah:. An Aramaic Interpretation; M. Pérez-Fernández, Tradiciones Mesiánicas en el Targum Palestinense12 S.H. Levey,. The Messiah: An Aramaic Interpretation; M. Pérez-Fernández, Tradiciones Mesiánicas en el Targum Palestinense. 4 4 en el Targum Palestinense. 4 4 4 4

but for you, serpent, there will not be remedy, since they are to make appeasement, in the day but for you, serpent,13 there will not be remedy, since they are to make appeasement, in the day appeasement,” in the day.( ביומא to make דמלכא are משיחא)but for you, serpent, there will not beof remedy,King Messiah since they 13 The Gospel According to St. John13 in the Light of Targum Neofiti 1 to the Book of Genesis 119 are ).invoked” in Jacob’s blessing to Juda in TgN ביומא דמלכא the Messiahמשיחא ) The personof andKing creation Messiah of ”.(ביומא דמלכא משיחא) of King Messiah The person and creation of theGen Messiah 49:10– 12:are invoked Thein Jacob’s person blessing and creation to Juda of thein TgN Messiah are invoked in Jacob’s blessing to Juda in TgN but for you, serpent, there will not be remedy, since they are to make appeasement, in the day Gen 49:10–12: Gen 49:10–12: observe the Law and do the commandments,but for you, serpent,they will there aim at will you not and be smite remedy, you since they are to make appeasement, in the day 13”.(ביומא דמלכא משיחא) of King Messiah 13 ,scribes ”of the Law.( ביומא shall דמלכא commandments neither משיחא)but for you, serpent, there will not be remedy, sinceKings they areshall to not makeon cease the appeasement, head from and among kill in you; those the but day of when theof house theyKing forsake ofMessiah Judah the and you willThe aim person and bite and him creation on his of heel the andMessiah make are him invoked ill. For in her Jacob’s sons, blessinghowever, to Juda in TgN Kings shall not cease13 from among those of the houseKings of Judah shall andnot neithercease from shall among scribes those of the house of Judah and neither shall scribes creation there) shall will ofcome, the not Messiah tobe remedy, are invokedsince they in areJacob’s to make blessing appeasement, to Juda in in TgN the day מלכא serpent, and משיחא) ,teaching the Law from his son’ sons until the time Kingbut MessiahThe for ypersonou ”.(ביומא דמלכא משיחא) of King Messiah Genthere 49:10 will be–12: a remedy, but for you, serpent, there will not be remedy, since they shall come, to (1313מלכא משיחא) from) hisshall son’ come, sons to until the time King Messiahמלכא Law משיחא) teaching the Law from his son’ sons until the time Kingteaching Messiah the ””..(King ביומאis דמלכא beautiful משיחא) The person and creation of the Messiah are invokedwhom the in kingship Jacob’sare to belongs; blessingmake appeasement, to to him Juda shall in TgNall in the the kingdoms Genday ofof49:10 King be– 12: subject.Messiah How whom the kingship belongs; to him shall all the kingdoms be subject. How beautiful is King The )be who subject.person is to Howandarise creationfrombeautiful among ofis theKing those Messiah of theThe houseare person invoked of Judah. and in creation Jacob’sHe grids ofblessing his the Messiah to are invoked in Jacob’s blessing to Juda in TgNמלכא kingdoms משיחא) whom the kingship belongs; to him shallMessiah all the Gen 49:10–12: Juda in TgN Gen 49:10–12: not Judah. those )cease who thatHe isfrom gridshate to arise amonghim his . fromHe those kills among kingsof thethose with house of rulers, the of house andJudah makes of and Judah. neither He gridsshall hisscribesמלכא shallagainst of משיחא)who is to arise loinsfrom andamong goes those forthMessiah of to Kings thebattle house (מלכא משיחא) Messiah GenKings 49:10 shall–12: not cease from among those of the house of Judah and neither shall scribes andshall makes come, to (מלכא ,with rulersמשיחא ) loins and goes forth to battle against those that hate him.loins He teachingkills and kingsgoes the forthwith Law torulers, from battle andhis against son’makes sonsthose until that thehate time him .King He kills Messiah kings shall come, to (מלכא משיחא) the mountains red Kingsfrom theshall blood not ofcease their from slain amongand makes thoseteaching the of valleys thethe houseLaw white from of from Judahhis theson’ andfat sons ofneither until the time King Messiah Kings shall not cease from among those of the house of Judah and neither shall scribes the mountains red from the blood of their slain and makestheshall mountainswhomthe scribes valleys the teachingkingshipred white from from the belongs;the Lawtheblood fat fromto of ofhim theirhis shall son’slain all sons andthe untilkingdomsmakes the the time bevalleys subject. King white Messiah How from beautiful the fat is of King their warriors. His garments are rolled in blood; he is likewhom a presser the kingshipof grapes. belongs; How beautiful to him shall all the kingdoms be subject. How beautiful is King shall come,come, toto whom the kingshipKings belongs; shall notto him cease shall from all the among king -those of the house of Judah and neither shall scribes (מלכא משיחא) teaching the Law from his son’ sons until the time King Messiah How) who beautifulare is rolled to arise in blood;from amonghe is like those a presser of the ofhouse grapes. of Judah. How beautifulHe grids his מלכא Hisgrapes. garments משיחא)their warriors. His garments are rolled in blood; he is liketheir a Messiah presserwarriors. of see) withwho themis to thearise from among those of the house of Judah. He grids his מלכא lest heמשיחא ) ,more than pureMessiah wine :(דמלכא משיחא) are the eyes of King Messiah shall come, to (מלכא משיחא) whom the kingship belongs; to him shall all the kingdoms be subject.doms How be subject. beautiful How is beautifulKing is King Messiahteaching the Law whofrom is his to son’arise sonsfrom until the time King Messiah those): more that hatethan him pure. He wine, kills lest kings he withsee with rulers, them and the makes דמלכא against the משיחא) more thanare pure theloins wine, eyes and lestof goes Kinghe forthsee Messiah with to battle them :(דמלכא משיחא) are the eyes of King Messiah revealing of nakednessamong or thethose shedding of the ofhouse innocent of Judah. blood. He loinsHis grids teeth and his aregoes loins purer forth and than to goesbattle milk, forth againstlest heto battlethose that hate him. He kills kings with rulers, and makes who is to arise from among those of the house of Judah. He grids his whom the kingship belongs; to him shall all the kingdoms be subject. How beautiful is King (מלכא משיחא) Messiah revealing of nakedness or the shedding of innocent blood.revealingagainst Histhe teeth mountainsthose of are nakedness thatpurer redhate than fromor him. milk,the the Heshedding lest bloodkills he kings of innocenttheir with slain rulers, blood. and and makesHis makes teeth the arethe valleys purermountains whitethan milk, from lest the he fat of eat with them things that are stolen or robbed. The mountainsthe mountains will become red red from from the his blood vines of their slain and makes the valleys white from the fat of from) whothe fatis ofto theirarise from among those of the house of Judah. He grids his מלכא white משיחא) loins and goes forth to battle against those that hate him. He kills kingsred from with the rulers, blood and of makes their slain and makes Messiahthe valleys eat with them things that are stolen or robbed. The mountainseat withtheir will themwarriors. become things Hisred that garmentsfrom are hisstolen vinesare or rolled robbed. in blood; The mountains he is like willa presser become of redgrapes. from How his vinesbeautiful and the vats from warriors.wine; and His the garments hills will are become rolled in white blood;their from he warriors. is thelike abundancea presser His garments of ofgrapes. grain are How androlled beau in -blood; he is like a presser of grapes. How beautiful the mountains red from the blood of their slain and makes the valleys white from the fat of loins and goes forth to battle against those that hate him. He kills kings with rulers, and makes become):: moremore white thanthan from purepure the wine,wine, abundance lestlest hehe see see of withgrain themand the דמלכא will משיחא)and the vats from wine; and the hills will become white14 andtiful fromarethe are the vats the eyes eyesabundancefrom of of wine; KingKing of MessiahandMessiah grain the and hills more than pure wine, lest he see with them the :(דמלכא משיחא) flocks of sheep. are the eyes of King Messiah their warriors. His garments are rolled in blood; he is like a presserwith of themgrapes. the How revealing14 beautiful of nakedness or the theshedding mountains of innocent red from blood. the Hisblood teeth of their slain and makes the valleys white from the fat of flocks of sheep.14 flocksrevealing of sheep of. nakedness or the shedding of innocent blood. His teeth are purer than milk, lest he are purer than milk, lest he eat with themrevealing things of that nakedness are stolen or the or sheddingrobbed. The of innocent blood. His teeth are purer than milk, lest he more than pure wine, lest he see with them the their warriors. His garments are rolled in blood; he is like a presser of grapes. How beautiful :(דמלכא משיחא) are the eyes of King Messiah mountainseat with will them become things red that from are hisstolen vines or androbbed. the vats The from mountains wine; and will the become hills will red from his vines The importance of the Torah is emphasized in TgN. Accordingeat with them to the things approach that are of stolen TgN or robbed. The mountains will become red from his vines more than pure wine, lest he see with them the :(דמלכא משיחא) revealing of nakedness or the shedding of innocent blood. His teethbecome are purer white than from milk, the lest abundance he of grain andare theflocks eyes of ofsheep. King14 Messiah The importance of the Torah is emphasized in TgN. TheAccording andimportance the tovats the offrom approach the wine; Torah ofand is TgN emphasizedthe hills will in become TgN. Accordingwhite from to the the abundance approach ofof grainTgN and Gen 3:24, the Torah was created by God two thousand yearsand before therevealing vats the from ofworld nakedness wine; was and created.or thethe sheddinghills will ofbecome innocent white blood. from His the teeth abundance are purer ofthan grain milk, and lest he eat with them things that are stolen or robbed. The mountains will becomeflocks redof sheepfrom .his14 vines Gen 3:24, the Torah was created by God two thousand years14 before the world was created. Gen 3:24, the Torah was created byThe God Torah two is thousand identified years withThe beforethe importance Tree the of world Life of thein was the Torah created. Garden is emphasized offlocks Eden.eat of withAnyone sheep in themTgN.. who things According obser thatves are to itsstolen the ap or- robbed. The mountains will become red from his vines and the vats from wine; and the hills will become white from the abundance of grain and The proachTorah is of identified TgN Gen with 3:24, the the Tree Torah of Life was in created the Garden by God of Eden.two thousand Anyone who years obser ves its flocksThe Torahof sheep is .14identified with the Treeprecepts of Life lives in the and Garden endures of Eden.– as the Anyone Tree of who Life obser – in vesthe itsworld to andcome. the Thevats fatefrom of wine; those and who the hills will become white from the abundance of grain and before theThe world importance was created. of the TheTorah Torah is emphasized is identified in TgN. with Accordingthe Tree of toLife the in approachthe of TgN precepts lives and endures – as the Tree of Life – in the world to14 come. The fate of those who precepts lives and endures – as the doTree not of observe Life – inthe the precepts Gardenworld tocontained of come. Eden. The inAnyone thefate Torah of who those is observes Gehenna who Theits (TgN precepts flocksimportance Gen of 3:24):livessheep of and. the endures –Torah is emphasized as the in TgN. According to the approach of TgN Gen 3:24, the Torah was created by God two thousand years before the world was created. do notTree observe of Life – the inprecepts the world contained to come. in theThe Torah fate isof Gehennathose who (TgN do Gennot observe3:24): the Thedo notimportance observe ofthe the precepts Torah containedis emphasized in the in Torah TgN. isAccording Gehenna to(TgN the Genapproach 3:24): of TgN Gen 3:24, the Torah was created by God two thousand years before the world was created. Theprecepts Torah contained is identified in the with Torah the Treeis Gehenna of Life (TgNin the GenGarden 3:24): of Eden. Anyone who observes its

of the) dwellthe Tree Torah from of Life is emphasized in the Garden in TgN. of Eden. According Anyone to whothe approach observes ofits TgN יקר with שכינתיה) Gen 3:24, the Torah was created by God two thousandAnd he years banished before Adam; the andworld he hadwas made created. the GloryThe of Torah his Shekinah isThe identified importance precepts lives and endures – as the Tree of Life – in the world to come. The fate of those who dwell from (יקר שכינתיה) AndAnd he he banished banished Adam; Adam; andand hehe hadhad mademade thethe GloryGlory ofof his Shekinah .of) its Eden,dwell precepts frombetweenGen lives3:24,the two and the cherubim. enduresTorah was –Two as created thethousand Tree by of God Life two – in thousand the world years to come. before The the fate world of those was whocreated יקרves שכינGardenobser תיה) The Torah is identifiedAnd he banishedwith the Adam;Tree of and Life he inhad the made theGarden beginningthe Gloryof Eden. toof thehis Anyone Shekinaheast of who the dwell from the beginning to the east of the Garden of Eden, between the two cher- the beginning to the east of the Garden of Eden, betweendo notthe observebeginningthe two cherubim.the to preceptsthe east Two ofcontained thousandthe Garden in the of TorahEden, betweenis Gehenna the (TgNtwo cherubim. Gen 3:24): Two thousand Torah) the ;theis he identifiedworld hadprecepts prepared he had containedwith thecreated the garden Tree inthe the ofLaw TorahLife in is the Gehenna Garden (TgN of Eden. Gen Anyone3:24): who observes its אוריתאprecepts lives and endures – as the Tree of Life – inyears the worldbefore tohe come.createdubim. The the Two worldfate thousand of he those had yearscreated who before thedo Law notheThe created(observe he had prepared the garden ; (אוריתא) years before he created the world he had created the Law and Gehenna) ;; hehe had for preparedprepared the wicked. the the garden Hegarden hadprecepts of prepared Eden lives for the andthe garden justendures ofand Eden Gehenna– as for the the Treefor the of Life – in the world to come. The fate of those whoאוריתא ) years before he created the world he hadof createdEden for the the Law just do not observe the precepts contained in the Torah is Gehenna (TgN Genwicked. 3:24): He had prepared the garden of Eden for the just that they might eat and dwellfor the from (יקר of Eden שכינ תיה) of Eden for the just and Gehenna for thejust wicked. that they He might hadof p EdeneatreparedAnd and forhe delightthe thebanished garden just themselves and Adam;of GehennaEden and fromfor he forthe thehad the fruits madewicked. ofthe theHe Glory tree,had of pbecauserepared his Shekinah theythe garden had dwell from (יקר :(3:24 שכינGenתיה ) delight themselves from the fruits ofdo the Andnot tree, observe he becausebanished the they preceptsAdam; had and kept contained he precepts had made in ofthe the Torah Glory is of Gehenna his Shekinah (TgN just that they might eat and delight themselves from thejust fruits thethat beginning ofthey the might tree, to becauseeat the and east theydelight of thehad themselvesGarden of Eden,from thebetween fruits theof thetwo tree, cherubim. because Two they thousand had inin thisthis worldworld andand fulfilledfulfilledthe beginning thethe commandments.commandments. to the east of For Forthe the theGarden wicked of Eden, between the two cherubim. Two thousand (אוריתא) kept precepts of thethe LawLaw dwell from (יקר שכינתיה) And he banished Adam; and he had made the Glory of his Shekinah the )commandments. ; he with had both prepared For the thegarden אוריתאForis world comparable )the in he this had world tocreated a sharp and the swordfulfilled Law (devouring אוריתאin this world and fulfilledkepthe preparedyears precepts the before commandments.Gehenna, of hethe created Law which (the (אוריתא) kept precepts of the Law he had prepared the garden ; (אוריתא) wicked he prepared Gehenna, which is comparable to ayears sharp before sword he devouringcreated the with world both he had created the Law dwell from (יקר שכינתיה) the beginning to the east of the Garden of Eden, between the twoedges. cherubim. He prepared Two thousand within it darts of fire andAnd burning he banished coals forAdam; the andwicked, he hadto bemade the Glory of his Shekinah wicked he prepared Gehenna, which is comparable towicked a sharpof Eden he sword prepared for thedevouring just Gehenna, and with Gehenna which both foris cothemparable wicked. Heto ahad sharp prepared sword the devouring garden of with Eden both for the edges. He preparedavenged within itof dartsthem of in fire the andworld burning to come coals ofbecause Edenfor the theyfor wicked, the did just not to and observebe Gehennaavenged the preceptsoffor the wicked. He had prepared the garden of Eden for the he had prepared the garden the beginning to the east of the Garden of Eden, between the two cherubim. Two thousand ; (אוריתא) years before he created the world he had created the Law edges. He prepared within it darts of fire and burning coalsedges. justfor He thethat prepared wicked, they might withinto be eat avengedit anddarts delight ofof fire themselves and burning from coals the for fruits the wicked,of the tree, to be because avenged they of had delight) in themselves from the fruits of the tree, because they had אוריתא) them in the world to come because they did not observe justthe preceptsthat they ofmight the Laweat and he had prepared the garden ; (אוריתא) of Eden for the just and Gehenna for the wicked. He had prepared the garden of Eden for the years before he created the world he had created the Law For in the( אוריתא) intheyGenesis ) in did, p.this 61.not world observe and the fulfilled precepts the of commandments. the Law (:1 אוריתא) אוריתאtheM. McNamara,kept inprecepts theprecepts world of the Targumofto comeLawthe LawNeofiti (because them13 them in the world to come because they did not observe in this world and fulfilled the commandments. For the (אוריתא) kept precepts of the Law 14 of Eden for the just and Gehenna for the wicked. He had prepared the garden of Eden for the just that they might eat and delight themselves from the fruits of the Ibidem, wicked tree, because p.he 219–220. prepared they hadGehenna, which is comparable to a sharp sword devouring with both 13 wicked he prepared Gehenna, which is comparable to a sharp sword devouring with both in this M. world McNamara, and fulfilled Targum the Neofiti commandments. 1: Genesis , p. For 61. the just that they might eat and delight themselves from the fruits of the tree, because they had ( אוריתא ) kept precepts of the Law 13 14 13 edges. He prepared within it darts of fire and burning coals for the wicked, to be avenged of M. McNamara, Targum Neofiti 1: Genesis Ibidem, p. 61., p. 219–220. M. McNamara, Targum Neofiti 1: Genesis, p. 61.edges. He prepared within it darts of fire and burning coals for the wicked, to be avenged of in this world and fulfilled the commandments. For the (אוריתא) wicked he prepared Gehenna, which is comparable to a sharp sword devouring with both kept precepts of the Law in (אוריתא) Ibidem, p.them 219– in220. the world to come because they did not observe the precepts of the Law 14 14 in (אוריתא) Ibidem, p. 219–220. them in the world to come because they did not observe the precepts of the Law edges. He prepared within it darts of fire and burning coals for the wicked, to be avenged of wicked he prepared Gehenna,5 which is comparable to a sharp sword devouring with both 5 5 in edges. He prepared within it darts of fire and burning coals for the wicked, to be avenged of ( אוריתא ) them in the world to come because they did not observe the precepts of the Law 13 M. McNamara, Targum Neofiti 1: 13Genesis, p. 61. in (אוריתא) M. McNamara,them Targumin the world Neofiti to 1: come Genesis because, p. 61. they did not observe the precepts of the Law 14 Ibidem, p. 219–220. 14 13 Ibidem, p. 219–220. M. McNamara, Targum Neofiti 1: Genesis, p. 61. 5 14 13 Ibidem, p. 219–220. M. McNamara, Targum Neofiti 1: Genesis, p. 61. 5 14 Ibidem, p. 219–220. 5 5 but for you, serpent, there will not be remedy, since they are to make appeasement, in the day 13”.(ביומא דמלכא משיחא) of King Messiah The person and creation of the Messiah are invoked in Jacob’s blessing to Juda in TgN Gen 49:10–12:

Kings shall not cease from among those of the house of Judah and neither shall scribes shall come, to (מלכא משיחא) teaching the Law from his son’ sons until the time King Messiah whom the kingship belongs; to him shall all the kingdoms be subject. How beautiful is King who is to arise from among those of the house of Judah. He grids his (מלכא משיחא) Messiah loins and goes forth to battle against those that hate him. He kills kings with rulers, and makes the mountains red from the blood of their slain and makes the valleys white from the fat of their warriors. His garments are rolled in blood; he is like a presser of grapes. How beautiful more than pure wine, lest he see with them the :(דמלכא משיחא) are the eyes of King Messiah revealing of nakedness or the shedding of innocent blood. His teeth are purer than milk, lest he eat with them things that are stolen or robbed. The mountains will become red from his vines and the vats from wine; and the hills will become white from the abundance of grain and flocks of sheep.14

The importance of the Torah is emphasized in TgN. According to the approach of TgN Gen 3:24, the Torah was created by God two thousand years before the world was created. The Torah is identified with the Tree of Life in the Garden of Eden. Anyone who observes its precepts lives and endures – as the Tree of Life – in the world to come. The fate of those who do not observe the precepts contained in the Torah is Gehenna (TgN Gen 3:24):

dwell from (יקר שכינתיה) And he banished Adam; and he had made the Glory of his Shekinah the beginning to the east of the Garden of Eden, between the two cherubim. Two thousand he had prepared the garden ; (אוריתא) years before he created the world he had created the Law of Eden for the just and Gehenna for the wicked. He had prepared the garden of Eden for the of life) isfor a everyonetree of life who for toils everyone in it keepswho toilsthe in it keeps the אוריתא) For )the is Lawa tree אוריתא) .just that they might eat and delight themselves from the fruits of the tree,this because world. they For had thisthe Lawworld is a tree of life for everyone who toils in it keeps the (אוריתא) this world. For the Law commandments: he lives and endures like the tree of life in the world to come. The Law a tree) inof thislife worldfor everyone and fulfilled who120 toilsthe Mirosław commandments.in it commandments:keeps S. Wróbel the For the he lives and endures like the tree of life in the world to come. The Law אוריתא)Law) is אוריתא)this world.kept For precepts the Law of the commandments: he lives and endures like the tree of life in the world to come. The Law 15 .is good for all who labor in it in this world like the fruit of15 the Tree of Life (אוריתא) The Law) iswith good both for all who labor in it in this world like the fruit of the Tree of Life. 15אוריתא) commandments:wicked hehe preparedlives and Gehenna, endures likewhich the is tree co mparableof life in tothe a worldsharp swordto come. devouring inthe it in) thisis a worldtree oflike life the for fruit everyone of the Tree who of toilsLife. in it keeps the אוריתא ) this) is world. whogood toils forFor all inthe who it Lawkeeps laborאוריתא)is a tree of life for everyone (אוריתא) this world. For the Law 15 isedges. good He for preparedall who labor within in it indarts this of world fire andlike burningthe fruit coalsof the for Tree the of wicked, Life. to becommandments: avenged of he lives and endures like the tree of life in the world to come. The Law (אוריתא) is a tree of life for everyone who toils in it keeps the (אוריתא) commandments: he lives and endures like the tree of life in the world to come. Thethis Lawworld. For the Law thisJacob is )worldcommented is and aa tree liketree Esau of theof life on,isfruitlife for commented in offoreveryone athe everyonesimilar Tree ofon, context, Lifewho in . 15atoils similar in in it context,keeps the in אוריתאis) thisgoodininThe betweenthis world. forrelationship world. all15 whoForJacob For thelabor the between andLaw Law in Esauit ( in (אוריתא) אוריתא)them in the world to come because they did not observe the precepts ofof the theThe LawLaw relationship is good for all who labor in it in this world like theThe fruit relationship of the Tree of between Life. commandments: Jacob and Esau he islives commented and endures on, like in athe similar tree of context, life in thein world to come. The Law (אוריתא) who toils in it keepscommandments: the commandments: he lives he livesand enduresand endures like likethe thetree tree of lifeof life in the world to come. The Law isis goodgood forfor allall who labor in it in this worldworld like the fruit of the Tree of Life.15 (אוריתא) The relationship between Jacob and Esau is commented on, in a similarTgN in Gencontext, the 27:40: world inTgN to come. Gen The 27:40: Law TgN Gen 27:40: 15 .of) Life.is good15 for all who labor in it in this world like the fruit of the Tree of Life אוריתאlike the fruit of the (Tree 13 TgN Gen M.27:40: McNamara, Targum NeofitiThe relationship 1: Genesis, p.between 61. Jacob and Esau is commented The on, relationshipin a similar betweencontext, Jacobin and Esau is commented on, in a similar context, in 14 Ibidem, p. 219–220. And by your sword shall you live and before your brother shall you serve and be subjected. TgN Gen 27:40: TheTgNAnd Genrelationship by 27:40:your sword between shall you JacobThe live relationship and and beforeEsau is betweenyour commented brother Jacob shall on, and youin Esau aserve similar is and commented be subjected. on, in a similar context, in And by your swordThe shallrelationship you live betweenand before Jacob your andbrother Esau shall is youcommented serve and on, be insubjected. a similar context, in the commandments) and keep the theycommandments will they will אוריתא) study )the and Law keepאוריתא ) And by your sword shall you live and before your brother shall you serve andcontext, be Andsubjected. in TgNwhen Genthe sons 27:40:And5 of when Jacob the study sons the of LawJacob and keep the commandments they will (אוריתא) And when the sonsTgN of Jacob Gen study27:40: the Law TgN Gen 27:40: and keep the commandmentsplace they Andthewill yokeby your ofplace swordtheir the burden shall yoke you uponof livetheir your andburden neck.before uponAnd your yourwhen brother neck.the shallsons And you ofwhen Jacob serve the abandonand sons be ofsubjected. theJacob abandon the (אוריתא) And when the sons of Jacob study the Law And by your sword shall you live and before your brotherAndplace by shall your the you swordyoke serve of shall andtheir you be burden subjected.live and upon before your your neck. brother And shallwhen you the servesons andof Jacob be abandon the you will rule over (אוריתא) place the yoke of their burden upon your neck. And when the sons of Jacob abandon the commandments and withhold themselves from studying the Law .thethe com)commandments youryou- willbrother rule shall overthey you will serve and be subjected אוריתאyou the )live and Law and keep (before אוריתא) subjected.andcommandments keepAnd theAnd whencommandments when andthe the sonswithhold sons of ofAndthey Jacob Jacobthemselves bywill study studyyour swordthethefrom LawLaw studyingshall (אוריתא) And when the sons of Jacob study the Law you16 will rule over (אוריתא) commandments and withhold themselves from studying the Law mandments they willhim place and the shall yoke break of their the burdenyoke of upon servitude your from neck.16 off And your when neck the. .you willhim rule and over shall breakAnd the by yokeyour ofsword servitude shall fromyou liveoff your and neckbefore. 16 your brother shall you serve and be subjected (אוריתא) commandments and withhold themselves from studying the Law of Jacob) and keepabandon the commandmentsthe they will אוריתא) place the yoke of their burden upon your neck. And whenhim andtheplace shallsons the break ofyoke Jacob the of yokeabandontheirAnd ofburden servitude whenthe upon the from sonsyour off of neck. yourJacob Andneck study .when the theLaw sons 16 sons of Jacob abandon the commandments and withhold themselves from study- keep) theyou commandments will rule over they will אוריתא) the Law) andאוריתא ) him and shall break the yoke of servitude from off your neck. commandmentsAnd whenand withhold the sons themselvesof Jacob study from the studying Law youyou willwill ruleplacerule overover the him yoke and of shall their break burden the uponyoke ofyour servitude neck. And when the sons of Jacob abandon the (אוריתא) commandments and withhold themselves from studyinging thethe Law 16 fromWhen off16him youranalyzing and neck. shallplaceWhen Targum break the analyzing theyoke Neofiti yoke of of their Targum1 servitude to burdenGen, Neofiti from oneupon off may1 your toyour askGen, neck.neck whether one .16And may whenthe ask terms the whether sons and ofideas the Jacob terms abandon and ideas the you will rule over (אוריתא) him and shall break the yoke of servitude from off your neckWhen. analyzing Targum commandmentsNeofiti 1 to Gen, and onewithhold may themselvesask whether from the studying terms and the ideasLaw you will rule over (אוריתא) commandments and withhold themselves from studying the Law When analyzing Targum Neofiti 1 to Gen, one may ask whether the terms and ideas contained in Targumic tradition make the reading of the Gospel according16 to St. John deeper containedWhen in analyzing Targumic Targum tradition Neofiti makehim and the1 toshall reading Gen, break one of the the mayyoke Gospelask of servitudewhether according thefrom terms to off St. your John neck deeper. contained in Targumichim tradition and shall make break the the reading yoke of ofservitude the Gospel from offaccording your neck to. 16St. John deeper contained in Targumic tradition make the reading of the Gospel according toand andSt. more John ideas understandable?deeper containedWhenand analyzing more in Targumic understandable? Targum tradition Neofiti make 1 to theGen, reading one may of the ask Gospel whether ac -the terms and ideas When analyzing Targum Neofiti 1 to Gen, oneand may more ask understandable? whether the terms and ideas cording to St. John deeper and more understandable? and more understandable?contained in Targumic tradition make the reading of the Gospelcontained according in Targumic to St. tradition JohnWhen deeper make analyzing the reading Targum of theNeofiti Gospel 1 to according Gen, one to may St. askJohn whether deeper the terms and ideas When analyzing Targum Neofiti 1 to Gen, one may ask whether the terms and ideas and more understandable? 2. Theand terminological more understandable?2. The terminologicalandcontained conceptual in andTargumic convergence conceptual tradition convergence make the reading of the Gospel according to St. John deeper 2.2. The The terminological terminologicalcontained and in and Targumicconceptual conceptual tradition convergence convergence make the reading of the Gospel according to St. John deeper 2. The terminological and conceptual convergence and more understandable? and more understandable? – (ממרא) In TgN to Gen there are numerous instances of the occurrence of the term Memra – (ממרא) The terminological and conceptual convergence In InTgN2. TgN The to toterminologicalGen Gen there there are are numerous andnumerous conceptual instancesinstances convergence ofof thethe occurrenceoccurrence of of the the term term Memra .2 – (ממרא) In TgN to Gen there are numerous instances of the occurrence of the term Memra associate. TargumistsTargumists convergence the term associassociate with - God.the term When with God. When אמר fromfrom. Targumists the and root conceptual אמר which) – –the the comesWord Word – 2.–from whichThe which theterminological comes comesroot –ממרא ) In TgN to Gen there are numerous instances of the occurrence of the termthe Memra Word Targumists associate the term with God. When .אמר the Word – which comes from the root ate the term with2. The God. terminological When comparing and theconceptual Masoretic convergence Text with the Targumic that ) the– Aramaic ממרא) the )Targumic – Text instances with translation, the of Targumic the occurrence we cantranslation, observe of the we thatterm can the Memra observe Aramaic ממרא)there. Targumists are numerous associate instances the term of the withcomparing occurrence God.In WhentheTgN of Masoreticcomparing to the Gen term there TextMemra the are Masoreticwith numerous אמר the Word – which comes fromIn TgN the rootto Gen comparingtranslation, the we Masoretic can observe Text that with the the Aramaic Targumic phrase translation, “the Lord’s we Memra”can observe refers that the Aramaic – (ממרא) to areTargumists inGod numerousthe appearing Hebrew associate instances text. in the Forthe Hebrewof example: termthe occurrence withtext. God.For example: ofWhen the term Memra . אמר observe. Targumists phrasethatto God thetheassociate “the AramaicappearingWord Lord’s the–phrase which Memra”termin the “the comeswith Hebrew Lord’srefers InGod. fromTgN text.toMemra” When Godtothe For Gen root appearing example:refers there אמר comparing the Masoreticthe Text Word with – the which Targumic comes translation, from the rootwe can – (ממרא) phrase “the Lord’sIn Memra” TgN to refersGen there to God are appearing numerous in instances the Hebrew of the text. occurrence For example: of the term Memra can. Targumists observe that associate the Aramaic the term with God. When אמרfrom translation, the root we ויאמר Targumiccomes אלהיםwhich theיהי –with אור Aramaic ויהיויאמר Word Textאthe ור theאלהיםthat 1:3 יהי Gen Masoreticאור theobserve ויהי אcanור phrase “the Lord’s Memra”comparing refers to the God Masoretic appearing Text in the with Hebrew the Targumic text. For translation, example:Gencomparing 1:3we Targumists associate the term with God. When .אמר comes from the root ויאמר which אלהים – יהי אור Word ויהי theאור GenGen 1:3 text. translation, For example: we can observe that the Aramaic ואמר Targumic ממראthe Hebrew דיייin the יהוי with ואמרנהור Text והות ממרא appearing דייינהור God יהויto Masoreticכגזירת theנהור ממריהrefersוהות 1:3נהור example: Memra”Gencomparingכגזירת ForTgN ממריהthe Lord’s Memra” refers to God appearing in theTgNTgNphrase Hebrew GenGen “the 1:3text. Lord’s“ ויאמר אלהים phraseיהי אור ויהי אור Gen 1:3 Targumic translation, we can observe that the Aramaic ואמר the ממרא withדייי יהוי Text נהור והות Masoreticנהור the כגזירת ממריה TgN Gen 1:3comparing Lord’s Memra”ofamong viewpoints researchersrefers toamong God as appearing researchersto the identificationin theas Hebrewto the of text.identification For example: of ויאמר polarization “theviewpoints אלהים aof יהי phraseis אור ויהי Thereאור ThereGen is 1:3a polarization ויאמר ואמר אלהים ממראיהי דיייאור יהויויהי אורנהור 1:3והות נהורGen כגזירת ממריה TgN Gen 1:3 ThereThere isis a phrase polarizationpolarization “the Lord’s of ofviewpoints viewpointsMemra” amongrefers among toresearchers God researchers appearing as to theasin the toidentifica Hebrewthe identification- text. For example: of to be hypostasis, an intermediary between God ואמר ממרא ”Memra“ דייי יהוי נהורconsider והות them נהור of כגזירת Some ממריה There is a polarization of viewpoints among researchers as to the identificationTgN Genof“Memra”. 1:3 hypostasis, an intermediary an inter- between God ויאמר hypostasis, to beאלהים beיהי to אור ”Memra“ ויהי אור ”tion of “Memra”. Some of Some them of consider themGen consider1:3 “Memraואמר.”Memra“ ממרא דייי יהוי נהור והות נהור כגזירת ממריה TgN Gen 1:3 to be hypostasis, an intermediary between Godויאמר אלהים יהי ”Memra“ אור ויהי אורMemra”. Some ofGen them 1:3 consider“ identification –as calling metonymy of – calling ואמר to“Memra” the ממראas metonymyדיייperceiving as יהויperceiving byנהור Memra”by“ והותapproach researchers נהור approachamong this כגזירת bythis reject perceiving ממריה Memra”. Some of them consider “Memra” to be hypostasis, an intermediaryandmediary between humanity.There between God Othersandis Goda humanity.polarization rejectand humanity. TgNthis Others approachGenof viewpoints Others reject1:3“ There is a polarization of viewpoints among andresearchers humanity. as Othersto the rejectidentification this approach of by perceiving “Memra” as metonymy – calling as17- ואמר attributes 17ממרא דייי through יהוי נהור והות or somethingנהור כגזירת someone ממריה Memra” as metonymy –TgN Gen calling 1:3“ and humanity. Others reject this approach by perceiving “Memra” as metonymysomeone“Memra”. – orcalling something someoneSome of through orthem somethingThere considerattributes is through a“Memra” associatedpolarization attributes to with be of hypostasis, associated themviewpoints. 17 They withan amongbelieveintermediary them . thatresearchers They the between believeterm asis thatGodto the the termidentification is of “Memra”. Some of them consider “Memra” to be hypostasis,someone or an something intermediary17 through between attributes God associated with them. They believe that the term is 17 sociated with them.There They is abelieve polarization that the ofterm viewpoints is another amongway of sayingresearchers “God” as to the identification of someone or something through attributes associated with them. They believeanother thatand the way humanity.term of is anothersaying Others “God”way“Memra”. rejectof or saying “Lord”. this Some “God”approach It of seems themor “Lord”.by thatconsider perceiving the It earlierseems “Memra” “Memra” debatethat tothe whichbe asearlier hypostasis,metonymy concentrated debate anwhich– callingintermediary concentrated between God and humanity. Others reject this approach by perceivinganotheror “Lord”. “Memra” way It ofseems sayingas metonymythat “God” the earlier or – “Lord”.calling debate It whichseems concentratedthat the earlier on debate identifying which concentrated “Memra”. Some of them consider “Memra” to be hypostasis,17 an intermediary between God another way of saying “God”someone or “Lord”.or something It seems through that theattributes earlier associateddebate which withon identifyingconcentrated someonethem.17 They or“Memra”on something believeidentifying and introducedthat through humanity.the“Memra” term attributes– ison Others introduced the associatedone reject hand– onthis with –the approachthe themone rich .hand typology byThey –perceiving thebelieve ofrich the that typology“Memra” term the interm ofas is themetonymy term in – calling on identifying15 “Memra” introduced – on the one hand – the rich typology of the term in Ibidem, p.and 63–64. humanity. Others reject this approach by perceiving “Memra” as metonymy17 – calling on identifying “Memra”another introduced way –of on saying the one“God” hand or –“Lord”. the rich It seemstypology that of the16 anotherthe earlier term way debatein of sayingwhichsomeone “God”concentrated oror something“Lord”. It throughseems that attributes the earlier associated debate with which them concentrated. They believe that the term is Ibidem, p. 137. 17 17 someone or something through attributes associated with them. They believe that the term is 15 on Ibidem, identifying p. 15 99. “Memra” another introduced way of saying– on the“God” one orhand “Lord”. – the It richseems typology that the of earlier the term debate in which concentrated on identifying “Memra” introduced – on the one hand15 Ibidem – the, p. rich63–64. typology Ibidem , p. of 63 the–64. term in Ibidem, p. 63another–1664. way of saying “God” or “Lord”. It seems that the earlier debate which concentrated 15 16 Ibidem, p. 137. Ibidem, p. 63–64. 16 Ibidem, p. 137. on identifying “Memra” introduced – on the one hand – the rich typology of the term in Ibidem, p. 137.17 16 17 on identifying “Memra” introduced – on the one hand – the rich typology of the term in 17 Ibidem, p. 99. Ibidem, p. 99. Ibidem, p. 137. 15 Ibidem15 , p. 99. 17 Ibidem, p. 63–64. Ibidem, p. 63–64. Ibidem, p. 99. 16 16 Ibidem, p. 137. 6 6 Ibidem, p. 137. 15 Ibidem , p. 63 – 64. 6 17 17 Ibidem, 15p. 99. Ibidem, p. 99. 6 Ibidem, p.16 63 Ibidem–64. , p. 137. 16 Ibidem, p.17 137. Ibidem, p. 99.6 6 17 Ibidem, p. 99.

6 6

The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 121

individual books of the Targum, while – on the other hand – an in-depth exegesis of the term “Memra” introduced – on the one hand – the rich typology of the term in indi- vidual“logos” books in theof the Fourth Targum, Gospel. while – In onmodern the other research hand – one an mayin-depth distinguish exegesis in of TgN to Gen the thefollowing term “logos” references in the Fourthof Memra: Gospel. speaking; In modern creating; research involvement one may distinguishin the cult; involvement in in TgN to Gen the following references of Memra: speaking; creating; involve- covenant; influencing people and events.18 ment in the cult; involvement in covenant; influencing people and events.18 appears inin particularpar- when there (ממרא דייי) ”InIn TgN TgN to to GenGen thethe phrasephrase “the Lord’s Memra ticularis a reference when there to God’is a references creating to and God’s saving creating activity. and Bysaving applying activity. this By phrase ap- the translator plying this phrase the translator commits himself, on the one hand, to present Godcommits in transcendence himself, on thetoward one creation,hand, to presentwhile on God the inother transcendence hand in immanence toward creation, while on towardthe other creation hand throughin immanence His Word toward which creation has causativethrough Hispower. Word In whichthe phrase has causative power. “the Lord’s Memra” – though “Memra” (Word) is God, this still to some extent remainsIn the phrase both in “the separation Lord’s fromMemra” and – in though relation “Memra” to God. One(Word) can is see God, here this a par still- to some extent allelremains between both the in stronglyseparation emphasized from and relationshipin relation to between God. One the canFather see andhere the a parallel between Son, who are separate persons, and at the same time, when characterizing this the strongly emphasized relationship between the Father and the Son, who are separate relationship, Jesus declares: “I and the Father are one” (John 10:30).19 When reflectingpersons, andon theat theGospel same oftime, John, when one characterizingcan notice a certain this relationship, matrix of the Jesus presen declares:- “I and the tationFather of arethe ”word”one” (Joh (logos),n 10:30) in which.19 When “the reflecting Father’s word” on the and Gospel “the Son’s of John, word” one can notice a remain in a close relationship. certainJohn matrix5:24 says of thatthe presentatthose whoion listen of the to ”word” the words (logos), of Jesus in which and believe “the Father’s in word” and the“the One Son’s who word” sent Himremain will in have a close eternal relationship. life: “Verily, verily I say unto you, He that heareth my word (τὸν λόγον μου) and believeth on him that sent me, hath John 5:24 says that those who listen to the words of Jesus and believe in the One who sent everlasting life, and shall not come into judgment, but is passed from death toHim life.” will The have text eternal implies life: that “Verily, listening verily to the I sayword unto of Jesusyou, Heis equivalent that heareth to mythe word (τὸν λόγον faithμου )in and God. believeth The text on is himreferred that tosent in theme, continuationhath everlasting of Jesus’ life, speechand shall ad- not come into dressed to His Jewish adversaries, in which he talks about “the Father’s word”: Johnjudgment, 5:37–38: but “And is passed the Father from death who tosent life.” me The has texthimself implies testified that listening concerning to the word of Jesus me.is equivalentYou have never to the heard faith hisin Gvoiceod. Thenor seentext ishis referred form, nor to indoes the Hiscontinuation word (τὸν of Jesus’ speech λόγον αὐτοῦ ) dwell in you, for you do not believe the One He sent.” The text addressed to His Jewish adversaries, in which he talks about “the Father’s word”: John 5:37– makes a clear statement about the Father’s word, which cannot dwell in Jesus’ interlocutors38: “And the due Father to their who lacksent ofme faith has himselfin the Son. testified When concerning comparing me. the You two have never heard texts one can observe a close relationship between “the Son’s word” and “the his voice nor seen his form, nor does His word (τὸν λόγον αὐτοῦ ) dwell in you, for you do not Father’s word”. The relation is so strong that the lack of faith in “the Son’s word” resultsbelieve in thethe Onerejection He sent. of “the” The Father’s text makes word” a and clear vice statement versa. In about the context the Father’ of s word, which thecannot close dwell relationship in Jesus’ between interlocutors “the Son’sdue to word” their andlack “theof faith Father’s in the word” Son. Whenit is comparing the two texts one can observe a close relationship between “the Son’s word” and “the Father’s 18 See: B. Chilton, Typologies of memra and the fourth Gospel, p. 91. word”. The relation is so strong that the lack of faith in “the Son’s word” results in the 19 See: T.E. Pollard, The Exegesis of John 10:30 in the Early Trinitarian Controversies, p.rejection 334–349; G.of Morujao, “the Father’s A unidade word” de Jesus and com vice o pai versa. em Jo 10,30In the, p. 47–64;context T. Söding, of the Ichclose relationship und Vater sind eins (Joh 10,30), p. 177–199; M.S. Wróbel, ‘Ja i Ojciec jedno jesteśmy’ (J 10,30), p.between 53–62. “the Son’s word” and “the Father’s word” it is easier to understand recommendations to Jesus’ disciples about their abiding in His word which determine whether one is a disciple

18 See: B. Chilton, Typologies of memra and the fourth Gospel, p. 91. 19 See: T.E. Pollard, The Exegesis of John 10:30 in the Early Trinitarian Controversies, p. 334–349; G. Morujao, A unidade de Jesus com o pai em Jo 10,30, p. 47–64; T. Söding, Ich und Vater sind eins (Joh 10,30), p. 177–199; M.S. Wróbel, ‘Ja i Ojciec jedno jesteśmy’ (J 10,30), p. 53–62. 7

122 Mirosław S. Wróbel

easier to understand recommendations to Jesus’ disciples about their abiding of Jesus and has eternal life: John 8:31: “To the Jews who had believed Him, Jesus said, ‘If in His word which determine whether one is a disciple of Jesus and has eternal you hold to my teaching (ἐν life: τῷ λJohnόγῳ τ8:31:ῷ ἐμ ῷ“To), you the areJews really who myhad disciples.’believed Him,”; John Jesus 8:51 said,–52 ‘ If you hold to ἐν τῷ λόγῳ τῷ ἐμῷ “Verily, verily, I say unto you,my If teachinga man keep ( my saying (τὸν λόγον), you τὸν areἐμo, νreally), he shallmy disciples.’”; never see John 8:51–52 “Verily, verily, I say unto you, If a man keep my saying (τὸν λόγον τὸν ἐμo,ν), he death.”; John 8:55 “Though youshall do never not know see death.”; him, I know John 8:55him. “ThoughIf I said I didyou not,do Inot would know be him, a I know him. liar like you, but I do know himIf Iand said obey I did his not, word I would (τὸν λ όbeγον a αliarὐτο ῦlike).” you, but I do know him and obey his word (τὸν λόγον αὐτοῦ).” In Targum Neofiti 1 the expressionIn Targum “the Lord’s Neofiti Memra” 1 the occursexpression as many “the asLord’s 17 times Memra” as the occurs as many subject of the act of creation asin 17the times description as the ofsubject the world of the and act theof creationman. The in phrase the description “And it of the world and the man. The phrase “And it was so” keeps recurring like a refrain in the was so” keeps recurring like a refrain in the description of creation (Gen 1:7.9.11.15.24.30) is description of creation (Gen 1:7.9.11.15.24.30) is extended in the translation in .(והוה כן כמימריה) ”extended in the translation in TgN: “And itit waswas soso accordingaccording toto HisHis WordWord The relation between the TargumicThe relation tradition between and John’sthe Targumic Prologue tradition is indicated and John’s by the Prologue is indi- cated by the of the Four Nights contained in TgN Exod 12:42. The Midrash of the Four Nights containedwhole story in of TgN salvation Exod is12:42. summarized The whole in this story text of as salvationthe Four Passoveris Nights. summarized in this text as theThe Four first Passover of the Nights.Nights is The related first toof thethe actNights of creation, is related the tosecond the Night – to the promise given to Abraham, the third Night – is the night of leaving the land of act of creation, the second NightEgypt – – to Exodus,the promise and giventhe fourth to Abraham, Night – theawaiting third Nightthe Messiah, – is the who will come night of leaving the land of Egyptto save – the Exodus, world and triumphthe fourth over Night the –evil. awaiting In TgN the Exod Messiah, 12:42 the first night who will come to save the worldis described and triumph in the over following the evil. way: In TgN “The Exod first 12:42 night: the when first thenight Lord was revealed over the world to create it. The world was without form and void, and darkness is described in the followingwas way: spread “The over first the night: face whenof the theabyss, Lord and was the revealedWord (Memra over the) of the Lord was world to create it. The worldthe was Light, without and formit shone. and Andvoid, He and called darkness it the wasFirst spread Night”. over the The text can be compared with John’s Prologue: John 1:4–9: “In Him [in the face of the abyss, and the WordWord] (Memra was life,) of and the theLord life was was the the Light, light ofand men. it shone. The light And shinesHe in the dark- called it the First Night”. ness, and the darkness has not overcome it. There was a man sent from God, whose name was John. He came as a witness, to bear witness about the light, The text can be compared with John’s Prologue: John 1:4–9: “In Him [in the Word] was that all might believe through him. He was not the light, but came to bear wit- life, and the life was the lightness of men. about The the light light. shines The truein the light, darkness, which andgives the light darkness to everyone, has was coming not overcome it. There was intoa man the sentworld.” from In JohnGod, 8:12whose and name 9:5 Jesus was describes John. He Himself came as “thea Light of the world”. In 1 John 2:8 there is a reference made to the true Light: “On the other witness, to bear witness abouthand, the light,I am writingthat all amight new commandmentbelieve through tohim. you, He which was isnot true the in Him and in light, but came to bear witnessyou, about because the light. the darkness The true is light, passing which away gives and thelight true to Lighteveryone, is already shining.” Apart from the description of the creation of the world and the man the was coming into the world.” In John 8:12 and 9:5 Jesus describes Himself as “the Light of the Targumic text emphasizes the creative role of the Word (Memra) in relation to world”. In 1 John 2:8 there iGods a reference Most High made in the to blessingthe true whichLight: Melchizedek“On the other said hand, to Abraham I am (TgN Gen writing a new commandment 14:19):to you, which is true in Him and in you, because the darkness is Gen 14:19 “[Melchizedek] blessed Abraham, saying: ‘Blessed be Abram by passing away and the true LightGod is Mostalready High, shining. Creator” of heaven and earth!’” Apart from the description of the creation of the world and the man the Targumic text emphasizes the creative role of the Word (Memra) in relation to God Most High in the blessing which Melchizedek said to Abraham (TgN Gen 14:19): Gen 14:19 “[Melchizedek] blessed Abraham, saying: ‘Blessed be Abram by God Most High, Creator of heaven and earth!’”

8

TgN Gen 14:19 “He [Melchizedek] blessed him [Abraham], saying: ‘Blessed be Abram of TgN Gen 14:19 “He [Melchizedek] blessed him [Abraham], saying: ‘Blessed be Abram of created the heaven (דבמימריה) TgN Gen 14:19 “He [Melchizedek] blessed him [Abraham], saying: ‘BlessedGod be AbramMost High, of Creator of heaven and earth, who by his Word created the heaven (דבמימריה) God Most High, Creator of heaven and earth, who by his Word created the heaven (דבמימריה) God Most High, Creator of heaven and earth, who by his Word The Gospeland Accordingearth!’” to St. John in the Light of Targum Neofiti 1 to the Book of Genesis and earth!’” 123 and earth!’” The relationship between God and the Word is apparent in the text describing the covenant The relationship between God and the Word is apparent in the text describing the covenant The relationship between God and the Word is apparent in the text describingarrangement the covenant between God and Abraham (Gen 17:7–8): arrangement between God and Abraham (Gen 17:7–8): TgN Gen 14:19 “He [Melchizedek] blessed him [Abraham], saying: ‘Bless- arrangementTgN Gen between 14:19 “HeGod [Melchizedek] and Abraham (Genblessed 17:7 him–8): [Abraham], saying: ‘Blessed beGen Abram 17:7– of8: “I will establish My covenant as an everlasting covenant between Me and ed be AbramGen 17:7of God–8: Most“I will High, establish Creator My of covenantheaven and as earth,an everlasting who by his covenant Word between Me and createdbetweenyou andthe Me yourheaven and descendants after you for the generations to come, to be your God and the God (דבמימריהGodGen Most 17:7 High,–8: “ ICreator will establish of heaven My and covenant earth, whoas an by everlasting his Word (covenant you and created your thedescendants heaven and after earth! you’” for the generations to come, to be your God and the God youand and earth your!’” descendants after you for the generations to come, to beThe your relationship Godof andyour the betweendescendants God God afterand the you. Word The is wholeapparent land in theof textCanaan, describ where- you now reside as a ing theof yourcovenant descendants arrangement after between you. The God whole and Abrahamland of (GenCanaan, 17:7–8): where you now reside as a of yourThe descendantsrelationship betweeafter you.n God The and whole the Word land is ofapparent Canaan, in thewhere text describingyou nowforeigner, residethe covenant asI will a give as an everlasting possession to you and your descendants after you; and I Genforeigner, 17:7–8: I will “I will give establish as an everlasting My covenant possession as an toeverlasting you and yourcovenant descendants be- after you; and I foreigner,arrangement I will between give as Godan everlasting and Abraham possession (Gen 17:7 to –you8): and your descendantstween Me and afterwill you beyou; and their and your God. I descendants” after you for the generations to come, to bewill your be Godtheir and God. the” God of your descendants after you. The whole land of will beGen their 17:7 God.–8:” “ I will establish My covenant as an everlasting covenant betweenTgN Me Gen and 17:7 –8: “I will establish My covenant as an everlasting covenant between Me Canaan,TgN where Gen you 17:7 now–8: reside “I will as establisha foreigner, My I willcovenant give asas an an everlasting everlasting pos covenant- between Me youTgN and Gen your 17:7 descendants–8: “I will after establish you for My the covenant generations as an to everlastingcome, sessionto be covenant your to you Godand andbetween andyou your the and MedescendantsGod your sons after after you you; for and the I willgenerations be their God.”to come, as an eternal covenant, to be in and you and your sons after you for the generations to come, as an eternal covenant, to be in andof youyour and descendants your sons after youyou. for The the wholegenerations land toof come,Canaan, as anwhere eternalTgN you Gencovenant, nowMy 17:7–8: Wordreside to “be I your aswill in a establishGod and Mythe covenantGod of your as an sons everlasting after you. covenant And I will give the entire land of betweenMy WordMe and your you God and andyour the sons God after of youyour for sons the aftergenerations you. And to come,I will asgive an the entire land of Myforeigner, Word your I will God give and as anthe everlasting God of your possession sons after to youyou. and And your I will descendants give theCanaan, afterentire you; land where and of I you now live as a foreigner, to you and your descendants. It will be their eternalCanaan, covenant, where to yoube in now My liveWord as your a foreigner, God and to the you God and of youryour descendants.sons after It will be their Canaan, where you now live as a foreigner, to you and your descendants. It will be their 20 will be their God.” you. And I willpossession give the entireforever, land and of I Canaan,will be their where saving you nowGod livein my as20 aWord. foreign” - possession forever, and I will be their saving God in my Word.” possession forever, and I will be their saving God in my Word.”20 er, to you and your descendants. It will be their possession forever, and I will be TgN Gen 17:7–8: “I will establish My covenant as an everlasting covenant betweenThe phraseMe 20 “the Lord’s Word” in some Targumic texts, where there is a reference to their savingThe God phrase in my “theWord.” Lord’s Word” in some Targumic texts, where there is a reference to and youThe and phrase your “thesons Lord’safter you Word” for thein somegenerations Targumic to come, texts, aswhere an eternalThe there phrase covenant,is faith,a reference “the is expandedtoLord’s be to in Word” into in the some phrase Targumic “believe texts, in the where Lord’s there Word”. is a ref - faith, is expanded into the phrase “believe in the Lord’s Word”. erence to faith, is expanded into the phrase “believe in the Lord’s Word”. .(והאמן ביהוה) ”faith,My Wordis expanded your Godinto theand phrase the God “believe of your in sonsthe Lord’s after you.Word”. And I will give theGen entire 15:6 land “[Abram] of believed the Lord .(והאמן ביהוה) ”GenGen 15:6 “[Abram]“[Abram] believedbelieved thethe Lord”Lord 21.(והיימן אברם בשם ממרא דייי) ”to) . you and your descendants. TgNIt will Gen be 15:6 their “ Abram believed in the Lord’s Word והאמן ביהוה) ,GenCanaan, 15:6 “[whereAbram] you believed now live the asLord” a foreigner 21.( והיימן אברם בשם ממרא דייי”TgNTgN GenGen 15:6 15:6 “Abram “Abram believed believed in the in Lord’s the Lord’sWord” (Word 21 – The phrase is important in the context of the Fourth Gospel where the faith in Jesus ..(והיימן אברם 20”בשם .Wordממרא דיייTgNpossession Gen 15:6 forever, “Abram and believed I will be in their the Lord’ssaving WordGod in” ( my The phraseThe isphrase important is important in the contextin the contextof the Fourthof the FourthGospel Gospelwhere the where faith the faith in Jesus – TheThe phrase phrase is “the important Lord’s in Word” the context in some of theTargumic Fourth texts,Gospel where where there the isfaithand a reference inin HisJesus name –to constitutes a key theological conception. For example, in John 2:23 and 3:18 in Jesus –and in and His in name His nameconstitutes constitutes a key theologicala key theological conception. conception. For example, For exam in- John 2:23 and 3:18 andfaith, in Hisis expanded name constitutes into the phrasea key theological“believe in conception.the Lord’s Word”. For example, ple, in in John John 2:23there 2:23 and isand a 3:18 3:18reference there isto apeople’s reference faith to people’sor lack offaith faith or inlack His of name:faith John 2:23 “Now when he there is a reference to people’s faith or lack of faith in His name: John 2:23 “Now when he in His name: John 2:23 “Now when he was in at the Passover Feast, faith). in His name: John 2:23 “wasNow in when Jerusalem he at the Passover Feast, many believed in His name when they saw the signs והאמן of ביהוה)thereGen is15:6 a reference “[Abram] to believed people’s the faith Lord” or lack manywas believed in Jerusalem in His nameat the whenPassover they Feast, saw themany signs believed that he in was His doing.”; name when John they saw the signs was in Jerusalem at the Passover Feast, many believed in His name when they21 saw the signs that believes he was in doing him. is”; notJohn condemned, 3:18 “Whoever but whoever believes doesin him not is believe not condemned, but whoever does .(והיימן Whoever“ אברם 3:18בשם ממרא דייי) ”TgN Gen 15:6 “Abram believed in the Lord’s Word that he was doing.”; John 3:18 “Whoever believes in him is not condemned, but whoever does that he wasThe doing phrase.”; isJohn important 3:18 “Whoever in the context believes of inthe him Fourth is not Gospel condemned,is condemned where thebutnot faithwhoever already, believe in Jesus doesbecause is condemned – he has not already, believed because in the he name has notof the believed only Son in the name of the only Son of of God”not .believe is condemned already, because he has not believed in the name of the only Son of notand believe in His isname condemned constitutes already, a key because theological he has conception. not believed For inexample, the name in ofJohn theGod 2:23only”. andSon 3:18 of TheGod ”close. relationship between the Targumic tradition and the Fourth Gos- Godthere”. is a reference to people’s faith or lack of faith in His name:pel John is apparent 2:23 “Now in particular Thewhen close he when relationship one compares between John the 12:37 Targumic with TN tradition to Nm and the Fourth Gospel is 14:11: The close relationship between the Targumic tradition and the Fourth Gospel is was inThe Jerusalem close relationshipat the Passover between Feast, themany Targumic believed traditionin His name and whenthe Fourth theyapparent saw Gospel the in signs particularis when one compares John 12:37 with TN to Nm 14:11: Johnapparent 12:37: in particular“Although when he had one performed compares soJohn many 12:37 signs with in TN their to Nmpresence, 14:11: apparentthat he wasin particular doing.”; whenJohn 3:18one compares“Whoever John believes 12:37 in with him TNis not to condemned,Nmthey 14:11: did not but believe whoever Johnin him”. does 12:37: “Although he had performed so many signs in their presence, they did not John 12:37: “Although he had performed so many signs in their presence, they did not not believeJohn 12:37:is condemned “Although already, he had because performed he has so notmany believed signs inin theirthe name presence, of believethe they only didin Son him not of”. believe in him”. believeGod”. in him”. 20 See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33; 25:38; 26:12.45; The close relationship between the Targumic traditionTgN and Deut the 26:17. Fourth Gospel is 21 20 See also: TgNSee theGen similar 4:26; 8:20; expression 12:7–8; in:13:4.18; TgN 16:13;Exo 6:7;21:33; 29:45; 22:14.16; TgN 24:3; Lev 26:25;22:33; 25:38; 26:12.45; TgN Deut apparent in particular when one compares John 12:37 with TN to Nm 2014:11: See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33; 25:38; 26:12.45; TgN Deut 20 See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33;35:1. 25:38; 26:12.45;26:17. TgN Deut 26:17. 21 John 12:37: “Although he had performed so many signs in their presence, See they also: did T gNnot Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:25; 35:1. 26:17. 21 See also: TgN Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:25; 35:1. 21 See also: TgN Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:25; 35:1. believe in him”. 9 9

9

20 See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33; 25:38; 26:12.45; TgN Deut 26:17. 21 See also: TgN Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:25; 35:1. 9

TgN Num 14:11: “And how long will they not believe in me (Memra), in spite of all TgN Num 14:11: “And how long will they not believe in me (Memra),the in miraculousspite of allTg signsN Num that 14:11: I have “ AnddoneTgN howamongNum long 14:11: them will ”.“ And they hownot believelong will in theyme ( Memranot believe), in spitein me of (Memra all ), in spite of all TgN Num 14:11: “And how long will they not believe in me (Memra), in spite of all among)they often not themoccurs believe”. in relationin me ( Memrato the ), in spite of all ממראthe miraculous signs that I have done among them”. theIn miraculous Targumic texts signsTg thethe thatN miraculoustermNum I have “Memra” 14:11: done signs “ amongAnd – that“the how themIWord” have long”. done (will the miraculousTgN Num signs 14:11: that “I Andhave how done long among will them they”. not believe in me (Memra), in spite of all theyGospel relation) notoften in believeto occurs the in in me relation (Memra to )the, in spite of allממרא )Prologue”. ) how– often “the longto occursWord” John’s will inממראthe termamong 14:11:).Word” In “Memra” the them “( And“שכינה done – Numthe דיייtheIn) andTargumicthe the miraculous “Presence texts the signsIn of termTargumic the that “Memra”Lord” I have Tgtexts (N איקרoften occurs in“Glory” relation (to (ממרא) ”In Targumic texts the term “Memra” – “the Word theyhow) often notlong occursbelieve will theyin in relation me not ( Memrabelieve to the) ,in in me spite (Memra of all) , in spite of all ממרא)the miraculousIn Targumic signs texts thatTg INthe have Num term done 14:11:“Memra” amongTg “NAnd Num –them “thehow 14:11:”. Word” long “will And to). John’sIn the GospelPrologue in to John’s Gospel in שכינה דייי) of ).the In Lord” the Prologue שכינה דייי) of and the the Lord” “Presence( איקר) and the“Glory” “Presence (איקר) ”Glory“ often them occurs”. in relation to the (ממראIn the Prologue124 Mirosław to John’sJohn S. Wróbel Gospel1:14 one in can observeIn Targumica relation textsbetweenthe miraculous the termthese “Memra”terms: signs that – “theI have Word” done (among .(שכינה דייי) ”and the “Presence of the Lord (איקר) ”Glory“ them the )done oftenPrologue”. among occurs to them John’sin relation”. Gospel to the in ממראthat among ).I (haveIn שכינה ”Word דיייTargumic) andthe miraculous thetexts “Presence the term signsthe of“Memra” miraculous thatthe Lord”I have – “the signs (doneאיקר ) Glory”In“ Gospel often occursin in relation to the( ממרא) these “Memra”). In terms: the Prologue– “the Word” to John’s שכינה term דייי ) and a relation onethe can“Presence between observeIn Targumic of these a therelation terms: Lord”texts between the 1:14( איקר)John 1:14 one can observe a relation between these terms: John 1:14 one“Glory” can observe John in) relationoften occurs to the in relation to the ממרא) the) often Word” occurs“ – ממרא) ”John 1:14 one can observeIn Targumic a relation texts betweenIn theTargumic term these “Memra” textsterms: the –term “the “Memra” Word long). Inwill the they Prologue not believe to John’s in me Gospel (Memra in ), in spite of all שכינה howדייי ) and the “TgPresenceN Num of 14:11: the Lord” “And (איקר) ”Glory“ spite). In of the all Prologue to John’s Gospel in שכינהin ,( דייי)believeμῖ νwill ) and between they in the me not“ Presence (these Memrabelieve terms:) of, inin the me spite Lord”(Memra of allאיקר TgN NumΚα ὶ 14:11:ὁ λόγοςTgJohn “σNAndὰ ρξNum 1:14 ἐ howγένετο, 14:11:one long καcan ὶ “willἐ Andσκobserveή“Glory” νωσενthey how a not ἐ longνrelation ( ἡ Into theJohn’s Prologue Gospel to in John’s Gospel in .(שכינה Prologue דייי) the Lord”). In the שכינה of דייי) ”and of the the “ PresenceLord (איקר)and“Glory” the “ Presence (איקר) ”Glory“ John 1:14TgN oneNum can the14:11: observe miraculous “And a relation how signs long betweenthat willΚα I ὶhave ὁthey theseλόγος done not σterms:ὰ ρξbelieveamong ἐγ έ νετο, themin καmeὶ”. ἐ (σκ Memraήνωσεν) ,ἐ νin ἡ μῖν Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν the miraculous καsignstheὶ ἐ θεασmiraculousΚα thatὶά ὁμεθα Iλ haveόγος τὴ signsσν done ὰδρξόξαν ἐ γthatamong έανετο,ὐτο I ῦhave ,κα them Johnὶ ἐ doneσκ”. 1:14ή νωσεν among one ἐν canἡ μthemῖν observe ”. a relation between these terms: spite of Κα allὶ ὁ theλόγοςJohn miraculous σὰ ρξ1:14 ἐγ έoneνετο, signs can Johnκα ὶthat observeἐσκ 1:14ή Iνωσεν have one a relation ἐ doneνcan ἡμ ῖobserveν among between athem”. relation these terms: between these terms: often occurs in relation to the (ממרא) ,In Targumic textsκα theὶ ἐθεασ termάμεθα “Memra” τὴν δό ξαν– “the αὐτο Word”ῦ σκήνωσεν) oftenoften ἐν occurs ἡoccursμῖν in in relation to theממראκαὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, InIn Targumic Targumicδόξαν texts textsκαὡςὶ μονογενοἐthe θεασthe term άtermμεθαῦΚας “Memra” –παρ “Memra”ὶτ ὁὴ νὰλ όδπατργοςόξαν σό ὰας– ρξὐ “the“theτο ἐῦγ,έ νετο,Word”Word” κα ὶ( ἐ Κακαὶὶ ἐὁθεασ λόγοςάμεθα σὰρξ τ ὴἐγν έδνετο,όξαν κααὐὶτο ἐσκῦ, ή νωσεν ἐν ἡμῖν ός ). In the Prologue to John’s Gospel inשכינה πατρדייי ) and the “δPresenceόξαν ὡς μονογενο of the ῦLord”ς παρὰ (איקר) ”Glory“ ξαν Καthe ὶα ).ὐὁLord” τολInόῦγος ,the σ ὰPrologueρξ ἐγένετο, Into κα John’stheὶ ἐ σκή νωσενGospel ἐν inἡμ ῖνשכינהνό ςδof όדיייto the) andπλ “Glory”ήρης theδ όχξαν ά“ρPresence ιτος ὡς μονογενοκα andὶκα ἀ ληθεofὶ ἐthe θεασtheῦίςας. παρ“Presence άLord” μεθα ὰ πατρ τ (ὴאיקר ) δόξαν ὡς μονογενοῦς παρὰ πατρός “Glory”relation δόξαν ὡς μονογενοΚαῦςὶ παρὁ λόὰγος πατρ σὰόρξς Καἐγέὶνετο, ὁ λό γοςκαὶ σἐὰσκρξή νωσενἐγένετο, ἐν καἡμὶῖ νἐ σκ ήνωσεν ἐν ἡμῖν Prologueκαὶ ἐtoθεασ John’sάJohnμεθα Gospel τ1:14ὴν δ όone ξανin John αcanὐτο ῦobserve1:14, oneπλή aρης can relation χ άobserveριτος between κα ὶa ἀrelationληθε theseίας. between terms: these πλήρης χάριτος καὶ ἀληθείας. John 1:14 one can John observeπλ 1:14ήρης one aχ άrelationρ ιτοςcanδόξαν καobserve ὶ between ὡἀςληθε μονογενο ίaας. relation these ῦς παρ terms: καbetweenὰὶ πατρἐθεασ όςά theseμεθα τ terms:ὴν δόξαν αὐτοῦ, terms:δπλ όξανήρης ὡ ςχ άμονογενοριτος κακαῦὶ ςἀὶ παρληθεἐθεασὰί ας.πατράμεθα ός τ ὴκαν ὶδ όἐξανθεασ αάὐμεθατοῦ, τὴν δόξαν αὐτοῦ, πλήρης χά ριτος καὶ ἀληθεδόίξανας. ὡς μονογενοῦς παρὰ πατρός In the Greek text the soundδόξαν ofὡς μονογενοthe termῦ ςskhno παρὰ ,wπατρ (toό ςset up a tent) is very close to the πλ ήρης χάριτος καδὶό ξανἀληθε ὡςίας. μονογενο ῦς παρὰ πατρός Καὶ ὁ λόγος σὰρξ ἐγένετο,Καὶ ὁ λκαὶόγος ἐσκήνωσεν σὰρξ ἐInγέ νετο,ἐνthe ἡμῖν Greekκα ὶ ἐσκ ήtextνωσεν the ἐ νsound ἡμῖν of the term skhno,w (to set up a tent) is very close to the ὶ textἐ)σκ usedή theνωσεν tosound ἐdescribeν ἡμ ofῖν theπλ Godή termρης’s χ indwelling άskhnoριτος κα,w ὶ (ἀto ληθεamong setίας. up His a tent people) is very, as well close as to the שכן )In the Greek text the sound of the term skhno,w (to set up a tent) is veryΚαHebrew ὶclose ὁ λόγος verbto σ theὰInρξ “ szehenἐtheγένετο, Greek” κα καὶ In ἐθεασάμεθα the Greek τὴν textπλ δόξαν ήtheρης αὐτοῦ,soundχάριτος ofκα πλὶthe ἀήληθερης term χίας.άρ skhnoιτος κα,wὶ ἀ(ληθεto setίας. up a tent) is very close to the God )of used ’thes indwelling toterm describe skhno among ,wGod (to’s Hissetindwelling uppeople a tent, amongas) is well very Hisas close people to ,the as well as שכן) ”τGreekὴν) verbδusedόξαν text “ αtoszehenὐ το thedescribeῦ, sound שכן ) ”δόξαν ὡςHebrew μονογενοῦς verbκα παρὰὶ “ἐθεασszehen πατρόςInάHebrewμεθα the meaning “a tent”. The terms can be referred to the (משכן) ” ,used to describe God’s indwelling among His peopleκαtoὶ theἐ, θεασas Aramaicwellάμεθα as τ ὴ νnoun δόξαν “ αmiszkanὐτοῦ (שכן) ”Hebrew verb “szehen the) usedsound to of describe the term God skhno’s indwelling,w (to set upamong a tent His) is peoplevery close, as well to the as שכן).HebrewπλήρηςIn verb the χάριτος Greek“szehen καὶ text” ἀληθείας Godthe) Themeaning sound’s indwellingterms of “ athecan tent termamongbe”. referredThe skhno His terms,w people to(to thecan set , asbeup well referreda tent as) isto very the close to the.” משכן)nounό)ςIn usedmeaning “themiszkan toGreek describe “a” texttentשכן )משכןto the AramaicδόHebrewξαν ὡnounς μονογενο toverb “themiszkan “ szehenAramaicῦς παρ”ὰ ” ( πατρ ς In ),the which Greek stands text the for sound the manifestation of the term skhnoof God,w ’s( topresence set up .a Intent ) is very close to theשכינהmeaning “a tent”. The terms can be δreferredAramaicόξαν ὡς μονογενο toword the “ῦShekinahς παρὰ πατρ” (ό (משכן) ”to the Aramaic noun “miszkan textdescribe) meaningthe sound God ’“ saof indwellingtent the”. term The skhno amongterms,w canHis(to setpeoplebe referredup ,a astent well to) is the asvery close to the משכןthe) usedGreek” (to שכןHebrewto the Aramaic verb “szehen noun ”“ In(miszkan which stands for the manifestation of God’s presence. In ,(שכינה) ” πλήρης χάρAramaicιτος καὶ ἀ ληθεwordίας. “ Shekinah manifestation the) is used“ “averyGlory tent to ”.describe” Theandof God toterms God“’Memras presence’cans indwelling ”.be .referred In among to the His people, as well asשכן set szehenrelation upfor) meaning athe” tent) (toמשכן“ ) oftenHebrew ),“skhno,w miszkanwhich occurs verb (tostands” in ”שכינהwhich stands for the manifestation of GodInπλ’ Targumicsthe ήpresenceρης GreekAramaic χάρ ιτοςtexts .text In κα word thetheὶ toἀληθε termthesound “Shekinahί ας.Aramaic “ Shekinahof the” noun(term ,(שכינה) ”Aramaic word “Shekinah manifestation) used God to’s describeindwelling of God God ’amongs ’presences indwelling His. peopleIn among, as wellHis peopleas , as well as שכן) stands) used“szehen tofor describe” the שכןszehenHebrew), which” (verb“שכינה ) ”Aramaic word Hebrew“Shekinah verb .”meaning texts used the “toa term tentdescribe ”.“ ShekinahThe God’s terms” indwellingoften can beoccurs referred in relation to the to the “Glory” and to “Memra ( משכן)toclose the Aramaicto the Hebrew noun “ miszkanverb “szehen”” Targumic manifestationGlory) meaningacts” and alternately to “ ofa“ Memra tentGod ”.’ sThe ”.presence terms. Incan be referred to the“ משכןoccurs), iswhich “Memranoun in relation stands“miszkan Adonai” forto ” thethe (which שכינה)Targumic texts the term “Shekinah” often occurs in relation to the “Glory” and In to the “TargumicMemra description”. texts Aramaic of creationthe term word the“ Shekinah“ Shekinahactiveto participantthe” often” Aramaic a “tentGlory) meaning”. ”The and terms “toa “tentMemra can”. Thebe”. referred terms canto thebe referred to theמשכן“) in relation ““miszkan”)miszkan meaning to” theמשכן ) Targumicamong His texts people, tothe the term asAramaic well“Shekinah as to nounto thethe” often“ AramaicAramaicmiszkan occurs ”nounnoun GreekIn), whichthe text description thestands sound for of of thecreation the manifestation term the skhno active,w, of participant( toGod set’ sup presence a is tent “Memra) . isIn very Adonai” close towhich the acts alternately שכינה) Aramaic word “ShekinahIn” the isin Adonai” set veryrelation), up which close a which tentto standstothe) isthe acts “veryGlory for alternately closethe” and manifestation to to the “Memra ”.of God’s presence. In שכינה In the description of creation the active participant is “Memra Adonai” which“a tent”. actsInwith theThe alternately “GloryIn Greek termsthe description Adonai”: text canInTargumic the thebe soundForreferredGreek of examplecreationtexts of text tothe the thethe termTgNthe term Aramaicsound activeAramaic Genskhno “Shekinah of 1:16participant ,w word the word(–to 17:term ” set“ often “Shekinah”Shekinah upis “Memraaoccurs tent” ()to to Adonai” the ),for which “ theGlory which manifestationstands” and acts forto alternately “theMemra of manifestation God”. ’s presence of .God In ’s presence. In שכינה)Shekinah), in whichis relation “Memra” stands“ שכינה)TargumicIn the description texts Aramaicthe of term creation “wordShekinah the“AramaicShekinah active” often participantword” occurs God’s) usedAdonai”: presence. to describe For In example Targumic God’s TgN indwelling texts Gen the 1:16 among –17: His people, as well asשכן ) which stands forHebrew the manifestation verb “szehenwith “Glory”of .”Targumic creationGod TgN) created’s indwelling Gen the texts theactive1:16 thetwo– 17: amongparticipantterm large “ Shekinahluminaries,His peopleis “Memra” often , theas wellgreatAdonai” occurs as luminary in which relation acts to alternately the “Glory ” and to “Memra ממרא of דייי)In Adonai”: the)of used thedescription Lordto For describe exampleשכן) ”with “Glory Adonai”: For example TgN Gen 1:16–17: Hebrew verb with“szehen “The “Glory Word Inwithterm the “Glory description “Shekinah” Adonai”:Targumic ofoften creation For texts occursexample the Targumicthe in active termrelationTgN participant“ GentextsShekinah to 1:16 thethe – “Glory”term” 17:is often “Memra “Shekinah occursand Adonai”to “Memra”.in” oftenrelation which occurs In to theacts the in alternately “relationGlory” andto the to ““GloryMemra” ”.and to “Memra”. tent”.) created The terms the twocan largebe referred luminaries, to the the great luminaryממרא a“דייי ) of )the meaning Lord משכן) ”to the Aramaic noun “miszkan “The Word example“Memra adescription tent) created for”. TgNTheAdonai”the the of rule termsGen creationtwo of which1:16 largecanthe– the17: night;be actsluminaries, activereferred He participantmade tothe the greattthe isstars luminary “Memra Adonai” which acts alternately“ ממרא Forluminary theisדייי the theparticipantAdonai”: ) Lord smallmeaning (In משכן)created the two large luminaries,todescription the the Aramaicgreatfor the luminaryof rule nouncreation of “ The “themiszkanwith the Wordday, “Gloryactive ”and of (ממרא דייי) The Word of the Lord“ creation description Gen) created 1:16the activeof –the17: creation two participant large the luminaries, active is “Memra participant the Adonai” great is “Memraluminary which Adonai” acts alternately which acts alternatelyממרא ofthe TgN דייי) with “Glory “The Adonai”: WordIn the of descriptionFor the exampleLordIn of the), whichday, and stands the smallfor the luminary manifestation for the of rule God of’s the presence night;. HeIn made tthe starsשכינה ) ”Aramaic word “Shekinahfor the rule forin )the created For rulefirmament exampleof oftheGod the two’s TgN night;topresence large give Gen Heluminaries, light .1:16 madeIn –on17: tthethe the stars great luminary ממרא :”manifestation1:16–17:Adonaiדייי theTgN for “GloryLord) luminary Gensetthe ( themאיקר of withsmall דיייof day,“the),The For which Lord andWord example the(standsשכינהfor the rule of the day, and the small luminary for the rule of the night;Aramaicalternately He madealso word. withttheforA nd“ Shekinah the stars“Glorythe rule Glory Adonai”:of” ( the Glory For luminary) examplecreated Adonai”: for the theTgN the Fortwo two Genrule examplelarge large 1:16of luminaries, the–luminaries, 17:TgN night; Gen Hethe 1:16 the madegreat –17: luminarytthe stars“ממרא smallדייי ) for the “ Therule“The of WordWord withthe day,of “Glory the and LordLord Adonai”: the with them “ Glory of)to createdin thegive the” night;and firmamentlightthe to twoHe “onMemra made largethe to ”.luminaries,tthegive starslight on the the great luminaryממראthe rule דיייfor firmament) the(toset איקרrelation theLord דיייoftenthe“ Theof ) small theset Wordoccurs Lordthem luminary of in (thein איקר ”andדייי )set them in the firmament to give lightalso22 onTargumic. Athend thefor texts Glorythe therulealso of term .of theA thend “LordShekinah theday, Glory (איקר דייי) also. And the Glory of the Lord Glory rule) created of” andthe theto “twoMemra large”. luminaries, the great luminary“ ממרא the theדייי Targumicgreat luminaryearth texts”. the for term the rule “Shekinah of the day,” often “andThe occursthe Word small inof luminaryrelationthe Lord to (for the in )rule createdthe of firmament the the night; two largeto He give made luminaries, light tthe on stars the great luminaryממרא forthemדייי ) Lord) set 22איקרthe luminary דיייforalso the. A ndrule the of Glorythe day, of “ andThethe theWordLord small (of 22 In the22 descriptionearth of creation”. the active participant is “Memra Adonai” which acts alternately which them themthe) appeared small in actsin the alternatelyluminary tofirmament Abraham for thetoand give rule lightof the on night; the He made tthe stars ממרה setsetand (דייי) ,dayאיקר ”the Adonaiדייי ”earth”. Innight; the description22 He madeearthIn tthe TgN”of. creation stars Genalso also.17:1. theA nd Andit active isthe saidthe Glory participant Glory that for “Wordof of the thethe is rule of Lord“Memra the of (Lord earth”. for the rule of thefor day,the rule and22 ofthe the small day, luminary and the smallfor the luminary rule of thefor night;the rule He of made the night; tthe stars He made tthe stars appeared to Abraham and (ממרה דייי)In exampleTgN) set Genthem TgN 17:1 in Gen theit is 1:16 firmamentsaid– that17: “Word to give of thelight Lord” on theאיקרearth”. For דייי) alsothe. Afirmamentnd the Glorywith to give “Gloryof lightthe Adonai”:Lord on22 the set to speaking Abrahamthem in theand firmament to give light on the (איקרappeared finishedדייי )(had ממרה LordLord דייי) appearedwith “Glory toconversed Abraham Adonai”:with andwithIn “Glory For TgN him.earth example GenAdonai”: ”The. 17:1 Targumic TgN itFor isGen examplesaid text1:16also that .mentions– A17:TgN“Wordnd theGen of thatGlory 1:16the after Lord”– 17:of the the (ממרה דייי) ”In TgN Gen 17:1 it is said that “Word of the Lord the) set firmament toto them Abraham in tothe and give firmament light on to the give light on the איקרappeared in (דייי) them ממרה Lordset דייי () the איקר Lord”of דייי) earth”In.22In TgN TgN Gen Genalso 17:1. 17:1And it it isthe is said saidGloryalso that that. A of“Word nd“Word the the Lord ofofGlory thethe The) created Targumic the texttwo largementions luminaries, that after the the great Lord luminary had finished speaking ממראhim. 22דייי ) The Wordconversed of the Lord with“ finished) appeared speaking to Abraham and ממרה hadluminary דייי ) is text saidtwo)mentions went largethatmentions up “Word luminaries,fromthat that afterAbraham.of theafter thethe Lord” Lordthegreat. איקר”Targumic 17:1earth it texttheשכינתיה created (דייי22The (GenTargumic ממרא TgNThe דייי.conversed with him. The Targumic text mentions that after the Lord hadAbraham finished “Glory“The and conversedspeakingWord of conversed the of Lord’s the with Lordwith Presence”him. In(him conversed withearth him.” .The22 Targumicearth” text. mentions that after the Lord had finished speaking ofto) Abraham thewent night; up from andHe madeAbraham. tthe stars איקר the ruleשכינתיהappeared (דיייfor) ממרה דייי) In TgN Genfor 17:1the rule it is ofsaid the“Glory that day, “Word ofand the theof Lord’s the small Lord” Presence” luminary speaking ) appeared to Abraham and ממרה starsדייי ) rule) Gen yearsofwenttext the for 17:1 mentions upold night;the from itand isrule saidHeAbraham.nine, that of made that the theafter “Word night;Wordtthe the stars LordofofHe thethe made had LordLord” finishedttheאיקר was Targumic theIn ninety Presence” luminaryTgN שכינתיהTheLord’s smallfor דייי went up from Abraham.for Lord the hadrule finishedof“Glory TgNthefor day, the Genof speaking the rule andconversed17:1 Lord’s ofthe “ Andthe “Glorysmall Presence” day,with when luminary ofandhim. Abramthe (the (איקר שכינתיה דייי) ”Glory of the Lord’s Presence“ Abraham) appeared and to Abraham and ממרהto דייי) the )Lord” appeared speaking ממרה finishedof דייי) said Gen) went that 17:1that up“Word it afterfrom is said of theAbraham. the thatLord Lord” “Word had איקרtextIn it TgNmentions isשכינתיה 17:1 דייי) conversed“Glorywent upof fromthewith Lord’s Abraham.him. Presence”TheIn TgN Targumic Gen in) Targumic oldwent thewas and upfirmament ninety nine, from text theyearsAbraham.mentions toWord oldgive ofand thatlight the nine, afterLord on the the Word Lord of had the finishedLord speaking איקרwhensethim. them years TheAbram שכינתיה ninety( דיייAndwith)איקר “was דייי)also.TgN And“Glory Gen the 17:1Glory of the “And ofLord’s TgN thewhen LordGenconversedPresence” Abram 17:1 was with) ninety “Iset amhim. them theyears The Almightyin old Targumicthe and firmament God.nine, text Walk the mentionsto Word beforegive light thatme inafteron truth the the and Lord be had finished speakingאיקר :said דייי)the Glory17:1) Lordappeared “And of the when to Lord himconversed Abram and ממרה Gentheof דייי)TgN Gen 17:1 “And when Abram was ninety years old and nine,also the. WordTgNAnd ninety went text upyears frommentions old Abraham. and thatnine, after the Wordthe Lord of the had Lord finished speaking( איקר The Targumicwas שכינתיה Abram דייי.Glory ofTgN the Gen Lord’sconversed 17:1 Presence” “22And with when (him“ appeared to him and said: “I am the Almighty God. Walk before me in truth and be (ממרה דייי) .”earth 22 me nine,)in went truth the up andWord from be ofAbraham. the Lordאיקר before old andשכינתיה yearsדייי ) good be”). appearedworks ...TgN ”. to him Gen and 17:1 said:“Glory “And “I am amofwhen thethethe Abram Lord’s AlmightyAlmighty Presence”was God.God. ninety WalkWalkממרה inandearth דייי) appeared to him and said: “I am the Almighty God. Walk beforeearthof methe”. inLordperfect truth (ממרה דייי) .me Word Abraham.) wentin truthof up the andfrom Lord be Abraham איקר nine, beforeup from theשכינתיה wentדיייold ) (Walk and איקר .Presence” years God שכינתיה דייי)TgN) appeared Gen“Glory 17:1 to “ himofAnd the and when Lord’s “Glorysaid: Abram Presence”“I of am thewas the Lord’s ninetyAlmightyממרה דייי) appeared to Abraham and (ממרה דייי) ”before me in truth andIn be TgN perfect Genperfect in17:1 good in it goodis works said works that... ”. “Word ... ”. of the Lord years me in old truth and and nine, be the Word of the Lord איקר ) am Glory )the“ appearedAnd Almighty of when the to Lord’sAbram Abraham God. PresenceWalkwas and ninety before ממרהI the17:1“, דייי)workssaid “And) thatappeared ... having”.“Word to saidof him the these andLord”TgN said:word Genממרה is דיייperfect in good works ... ”. In TgNperfect TgNGen 17:1 Genin good (it17:22 perfectTgN in goodGen 17:22works “And ...TgN ”. havingGen 17:1 said “TgN Andthese Genwhen word, 17:1 Abram the “And Glory was when ninetyof the Abram Lord’syears was old Pres ninety and- nine, years the old Word and ofnine, the theLord Word of the Lord איקר ) appearedconversed to him andwith said: him. “I The amTgN Targumicthe Gen Almighty 17:22 text God.“ Andmentions Walkhaving thatbefore said after theseme the in wordtruthLord, andthehad Glorybe finished of thespeaking Lord’s Presence (ממרה דייי) Walk before me in truth and be איקר .said that text) appearedtheseafter mentions wordthe toLord, thathimthe hadGloryandafter finishedsaid: theof the Lord“I amLord’sspeaking had the AlmightyPresencefinished speaking (God ממרה.” ... דייי) wentTgN The) wentupperfect Gen Targumic withfrom up 17:22 in him.fromAbraham.” good text “ TheAndAbraham.” works mentions Targumichavingאיקר ( ).conversedhim שכינתיהwith דיייTgN Gen 17:22 “And having said these word, the Glory of the Lord’sconversedence (Presence me Walk in truth before and mebe in truth and beאיקר ).saidhim) appeared andthese said: word to “I ,him amthe andtheGlory Almightysaid: of “Ithe am Lord’sGod. the AlmightyWalk Presence before God ממרהto דייי)Andappeared having .”“ ( ... ממרה 17:22 דיייperfect inTgN good Gen (works went) appearedappeared up from to Abraham.to Abraham”. In a (ממרה איקר דייי”.from ( Abraham שכינתיה ”Word”upWord דייי ) thatPresence” “Lord’s“Lord’s) went שכינתיה that דיייIn TgNIn TgN Gen“Glory Gen 18:1 18:1 of it the itis isLord’ssaid said איקר ) a perfect) went“ And in up having good from works Abraham.said these ... ”. word, the Glory of the Lord’s Presenceאיקר Gen Abraham.” In 17:22 שכינתיה fromדייי Presence”) went to Abraham”. up (TgN שכינתיהLord’s) appeared דיייtheממרה of דייי) went up from Abraham.”In TgN Gen 18:1 it is said that “Lord’s Word”“Glory (שכינתיה דייי איקר ) TgN) went GenIn perfecta up17:22close from in context,“ AndAbraham.”good having worksperfect in TgN said... in ”.Gen good these 18:3 works word Abraham ,... the ”. Glory is speaking of the Lord’s to God: Presenceשכינתיה .”Abrahamדייי close context, in TgN Gen 18:3 Abraham is speakingclose to context,God: “O inLord, TgN ifTgN Gen I have Gen18:3 found 17:1 Abraham “favorAnd is when speaking Abram to was God: ninety “O Lord, years if old I have and nine,found the favor Word of the Lord איקר ) when in your )Abram went eyes, up was dofrom ninety not Abraham.” letTgN yearsthe GloryGen old 17:22and of Your nine, “And Presence the having Word ofsaid the these Lord word , the Glory of the Lord’s Presence שכינתיה favor דיייO Lord,TgN if IGen have 17:1 found “And“ איקר ) Presence איקר ) went up fromTgN Abraham.” Gen 17:22 TgN “And Gen having 17:22 said “And these having word said, the theseGlory word of the, the Lord’s Glory Presence of the Lord’s (שכינתיה דייי Almighty) rise above God. Your Walk servant.” before me in truth and be איקר am the שכינתךlet )the appeared Glory of to Your him andPresence said: (“I ממרה not דייי)in your eyes, do wentGod. upWalk from before Abraham.” me in truth and be (שכינתיה Almighty דיייappeared) riserise aboveabove to him YourYour and servant.”servant.” said: “I am the (איקר ממרה שכינתך)דייי )in your eyes, do not let the Glory of Your Presence ”.from Abraham.”) went up from Abraham שכינתיה up דייי went ( שכינתיה דייי put Abraham to the (ממרה דייי) Gen )in put22:1 good Abraham it worksis said ...to that ”.the the Word of the Lord ממרה perfectדייי) In TgNmg Gen 22:1 it is said that the Word of the22 InLord TgNmg perfect in Seegood also works : TgN ... Gen”. 1: 28.29; 2 : 3. 22 איקר ) test. In a further 22 context TgN (TgN Gen Gen17:22 See 22:14) also “And: TgNit having is Genemphasized 1:said28.29; these 2by:3. word the Targumic, the Glory tradition of the Lord’s that on Presence 22 איקר ) See also: TgN Gen 1:test.28.29; In 2a:3. further context (TgN Gen 22:14) it is emphasizedTgN by Gen the See 17:22Targumic also :“ TgNAnd tradition Genhaving 1:28.29; thatsaid on2these:3. word, the Glory of the Lord’s Presence 22 See22 alsoSee: also:TgN TgN Gen Gen 1:28.29; 1:28.29; 2 : 3. 2:3. 10 .was revealed to Abraham (איקר שכינתיה דייי) ”.of) went the Lord’s up from Presence Abraham 22שכינתיהGlory דיייMount Moria the went ) was up revealed from Abraham.” See to Abraham. also: TgN Gen 1:28.29; 2:3. 10 10 ( איקר שכינתיה שכינתיה דייי דייי) Mount Moria the Glory of the Lord’s Presence 22 10 See alsoWhen: TgN analyzingGen 1:28.29; the 2 :text3. of John 1:51 22 in which Jesus speaks to Nathaniel about10 the When analyzing the text of John 1:51 in which Jesus speaks to Nathaniel 22 about the See also: TgN Gen 1:28.29; 2:3. 22 See also: TgN Gen 1:28.29; 2:3. 10 heavens opened Seeand also the :angels TgN Gen of God1:28.29; ascending 2:3. and descending on the Son of Man, one10 can heavens opened and the angels of God ascending and descending on the Son of Man, one can 10 10 compare it with Jacob’s dream in Gen 28:12: compare it with Jacob’s dream in Gen 28:12: 10

22 22Gen 28:12 “He [Jacob] See also had: TgN a dream Gen 1: 28.29;in which 2:3. he saw a stairway resting on the earth, with its Gen 28:12 “He [Jacob] had a dream in which he saw See a alsostairway: TgN resting Gen 1: 28.29;on the 2 :earth,3. with its top reaching to heaven, and the angels of God were ascending and descending on it.” top reaching to heaven, and the angels of God were ascending and descending on it.” 10 10 10

TgN Gen 28:12 “And he dreamed, and behold, a ladderTgN Gen was 28:12 fixed “onAnd the he earth dreamed, and its and head behold, a ladder was fixed on the earth and its head reached to the height of the heavens; and behold, thereached angels to that the hadheight accompanied of the heavens; him fromand behold, the angels that had accompanied him from the house of his father ascended to bear good tidingsthe to housethe angels of his on father high, ascended saying: ‘Come to bear and good tidings to the angels on high, saying: ‘Come and see the pious man whose image is engraved in the thronesee the of pious Glory, man whom whose you image desired is engraved to see.’ in the throne of Glory, whom you desired to see.’ And behold, the angels from before the Lord ascendedAnd and behold, descended the angels and observed from before him the.” Lord ascended and descended and observed him.” with the suffix for the third person ”ב„ Thewith Masoretic the suffix Textfor the which third uses person the preposition ”ב„ The Masoretic Text which uses the preposition singular masculine may refer both to the ladder andsingular to Jacob. masculine Based onmay the refer Hebrew both textto the we ladder and to Jacob. Based on the Hebrew text we cannot unequivocally conclude whether the angelscannot are ascending unequivocally or descending conclude on whether Jacob orthe angels are ascending or descending on Jacob or on the ladder. The translators of LXX settled the dilemmaon the indicatingladder. The explicitly translators at ofthe LXX ladder: settled the dilemma indicating explicitly at the ladder: LXX Gen 28:12 καὶ ἐνυπνιάσθη καὶ ἰδοὺ κλίμαξ ἐστηριγμLXX Genένη 28:12ἐν τῇ γκαῇ ὶἧ ἐς νυπνιἡ κεφαλάσθηὴ καἀφικνεὶ ἰδοὺῖτο κλ ίμαξ ἐστηριγμένη ἐν τῇ γῇ ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶε ἰκατς τὸένβαινον οὐραν όἐνπ ᾽κα αὐὶ τοῆἱ ςἄ. γγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῆς. In John’s Gospel the angels are ascending and descendingIn John’s not Gospel on the the ladder angels but are on ascendingthe and descending not on the ladder but on the Son of Man: John 1:51 “And he [Jesus] said to himSon [Nathaniel], of Man: John «Truly, 1:51 truly, “And I hesay [Jesus] to you, said to him [Nathaniel], «Truly, truly, I say to you, you will see heaven opened, and the angels of Godyou ascending will see andheaven descending opened, on and the the Son angels of of God ascending and descending on the Son of Man.»” (καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαMan.ί»νοντας” (καὶ ἐτοπὶὺ ςτ ὸἀνγγ υἱὸέλουςν τοῦ το ἀῦνθρ θεοώῦπου ἀναβα). ίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου). The author of the Gospel may have been inspiredThe by authorthe Targumic of the Gospeltradition may which have been inspired by the Targumic tradition which unambiguously refers to the ascending and descendingunambiguously of angels refersin order to tothe observe ascending Jacob and descending of angels in order to observe Jacob called the just man: TN Gen 28:12 “And he dreamed,called and the behold, just man: a ladder TN Gen was 28:12fixed “onAnd the he dreamed, and behold, a ladder was fixed on the earth and its head reached to the height of the heavens;earth and and its behold,head reached the angels to the that height had of the heavens; and behold, the angels that had accompanied him from the house of his father ascendedaccompanied to bear goodhim fromtidings the to house the angels of his onfather ascended to bear good tidings to the angels on high, saying: «Come and see the just man whose imagehigh, saying: is engraved «Come in andthe thronesee the of just Glory, man whose image is engraved in the throne of Glory,

11 11

appeared to Abraham”. In a (ממרה דייי) ”Gen) appeared 18:1 it tois Abraham”.said that “Lord’s In a Word ממרה TgN דייי)In TgN Gen 18:1 it is said that “Lord’s Word” In The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 125 close context, in TgN Gen 18:3 Abraham is speakingclose context,to God: in“O TgN Lord, Gen if I18:3 have Abraham found favor is speaking to God: “O Lord, if I have found favor ”.rise above Your servant (איקר שכינתך) do) rise not abovelet the Your Glory servant.” of Your Presence איקר ,eyes שכינתך)in your eyes, do not let the Glory of Your Presencein your putput Abraham to the (ממרה דייי) it put is it saidAbrahamis said that that theto thethe Word Word of of the the LordLord( 22:1 ממרה Gen 22:1 דייי) In TgNmg Gen 22:1 it is said that the WordIn of TgNmg theIn TgNmgLord Gen Abraham to the test. In a further context (TgN Gen 22:14) it is emphasized by test. In a further context (TgN Gen 22:14) it is test.emphasized In a further by the context Targumic (TgN tradition Gen 22:14) that iton is emphasized by the Targumic tradition that on the Targumic tradition that on Mount Moria the Glory of the Lord’s Presence .was revealed to Abraham (איקר שכינתיה דייי) the) waswas Glory revealedrevealed of the to Lord’s Abraham.Abraham. Presence איקר Moria שכינתיה Mountדייי) Mount Moria the Glory of the Lord’s Presence When analyzing the text of John 1:51 in whichWhenWhen Jesusanalyzing analyzing speaks the to textthe Nathaniel oftext John of Johnabout1:51 in 1:51the which in which Jesus Jesusspeaks speaks to Nathaniel to Nathaniel about the about the heavens opened and the angels of God ascending and descending on heavens opened and the angels of God ascending and descending on the Son of Man, one can heavens opened and the angels of God ascendingthe andSon descending of Man, one on can the compare Son of Man, it with one Jacob’s can dream in Gen 28:12: compare it with Jacob’s dream in Gen 28:12: compareGen 28:12 it with “He Jacob’s [Jacob] dream had ain dream Gen 28:12: in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending Gen 28:12 “He [Jacob] had a dream in which heGen saw 28:12 a stairway “He [Jacob] resting had on thea dream earth, in with which its he saw a stairway resting on the earth, with its and descending on it.” top reaching to heaven, and the angels of God weretopTgN ascendingreaching Gen to28:12 and heaven, de “Andscending and he thedreamed, on angels it.” ofand God behold, were aascending ladder was and fixed descending on the on it.” TgN Gen 28:12 “And he dreamed, and behold,earthTgN a ladder andGen its was28:12 head fixed “reachedAnd on he the todreamed, earth the height and and its of behold,head the heavens; a ladder and was behold, fixed the on angelsthe earth and its head that had accompanied him from the house of his father ascended to bear good reached to the height of the heavens; and behold,tidingsreached the toangels tothe the angels that height had on of accompaniedhigh, the heavens;saying: ‘Comehim and from behold, and see the the angels pious thatman had whose accompanied im- him from the house of his father ascended to bear good tidingsagethe is house engravedto the of angels his in father the on thronehigh, ascended saying: of Glory, to ‘Comebear whom good and youtidings desired to the to angels see.’ And on high, behold, saying: ‘Come and the angels from before the Lord ascended and descended and observed him.” see the pious man whose image is engraved in the throne of Glory, whom you desired to see.’ with the suffix for the ”ב„ ’.see the pious man whose image is engraved in the Thethrone Masoreticof Glory, Textwhom which you desireduses the to preposition see And behold, the angels from before the Lord ascendedthirdAnd personbehold, and descended singularthe angels masculineand from observed before may himthe refer Lord.” both ascended to the and ladder descended and to and Jacob. observed him.” Based on the Hebrew text we cannot unequivocally conclude whether the an- with the suffix for the third person ”ב„ with Masoretic the suffix Text for which the thirduses personthe preposition ”בThe Masoretic Text which uses the preposition „The gels are ascending or descending on Jacob or on the ladder. The translators of singular masculine may refer both to the ladderLXXsingular and settled to Jacob.masculine the dilemmaBased may on indicatingrefer the Hebrewboth explicitlyto thetext ladderwe at the and ladder: to Jacob. Based on the Hebrew text we cannot unequivocally conclude whether the angelscannotLXX are unequivocallyascendingGen 28:12 or καὶ descendingconclude ἐνυπνιάσθη whether on καὶJac obthe ἰδοὺ or angels κλίμαξ are ἐστηριγμένη ascending or ἐν descending τῇ γῇ on Jacob or ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ on the ladder. The translators of LXX settled the dilemma indicating explicitly at the ladder: on the ladder. The translators of LXX settled theκατέβαινον dilemma indicatingἐπ᾽ αὐτῆς. explicitly at the ladder: LXX Gen 28:12 καὶ ἐνυπνιάσθη καὶ ἰδοὺ κλίμαξLXX ἐστηριγμIn John’sGen έ28:12νη Gospel ἐν τκαῇ ὶtheγ ἐῇνυπνι ἧangelsς ἡά κεφαλσθη are κα ὴascendingὶ ἀἰδοφικνεὺ κλῖτοί μαξand ἐdescendingστηριγμένη notἐν τ ῇon γ ῇthe ἧς ladἡ κεφαλ- ὴ ἀφικνεῖτο der but on the Son of Man: John 1:51 “And he [Jesus] said to him [Nathaniel], εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῆς. εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον«Truly, καὶ κατ truly,έβαινον I say ἐπ to᾽ α you,ὐτῆς .you will see heaven opened, and the angels of God In John’s Gospel the angels are ascendingascending and descendingIn andJohn’s descending Gospel not on thethe on angelsladder the Son arebut of ascendingon Man. the »” (andκαὶ descendingτοὺς ἀγγέλους not onτοῦ the θεοῦ ladder but on the ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου). Son of Man: John 1:51 “And he [Jesus] said to him [Nathaniel], «Truly, truly, I say to you, Son of Man: John 1:51 “And he [Jesus] said to himThe [Nathaniel], author of the «Truly, Gospel truly, may I havesay tobeen you, inspired by the Targumic tradition you will see heaven opened, and the angels ofwhich Godyou will ascendingunambiguously see heaven and descending opened, refers to and the on the ascendingthe angels Son of ofand God descending ascending of and angels descending in or- on the Son of der to observe Jacob called the just man: TN Gen 28:12 “And he dreamed, and Man.»” (καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καMan.ὶ καταβα»” (ίκανονταςὶ τοὺ ςἐ πἀὶγγ τὸένλους υἱὸν το τοῦῦ θεο ἀνθρῦ ἀώναβαπου).ίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου). behold, a ladder was fixed on the earth and its head reached to the height of the The author of the Gospel may have beenheavens; inspired Theand authorbehold,by the of Targumicthe the angels Gospel tradition that may had whichhaveaccompanied been inspired him from by the the Targumic house of tradition which unambiguously refers to the ascending and descendinghisunambiguously father ascendedof angels refers toin bear orderto t hegood to ascending observe tidings toJacoband the descending angels on high,of angels saying: in «Comeorder to observe Jacob and see the just man whose image is engraved in the throne of Glory, whom called the just man: TN Gen 28:12 “And he dreamed, and behold, a ladder was fixed on the called the just man: TN Gen 28:12 “And he dreamed,you desired and to behold, see.» And a ladder behold, was the fixed angels on fromthe before the Lord ascended and earth and its head reached to the height of thedescendedearth heavens; and andits and headobserved behold, reached him.” the to angels the height that had of the heavens; and behold, the angels that had It seems significant that Jacob, who later on (Gen 32:25) is given the name accompanied him from the house of his father ascendedaccompanied to bear him good from tidings the house to the of angelshis father on ascended to bear good tidings to the angels on Israel, is called “the just man.” This may be referred to by what John’s Jesus said high, saying: «Come and see the just man whosehigh, image saying: is engraved «Come andin thesee thronethe just of manGlory, whose image is engraved in the throne of Glory,

11 11

whom you desired to see.» And behold, the angels from before the Lord ascended and whom you desired to see.» And behold, the angels from before the Lord ascended and whom you desired to see.» And behold, the angels from before the Lord descenascendedded and observed him.” descended and observed him.” descended and observed him.” It seems significant that Jacob, who later on (Gen 32:25) is given the name Israel, is It seems significant that Jacob, who later on (Gen 32:25) is given the name Israel, is It seems significant that Jacob, who later on (Gen 32:25) is given the namecalled Israel,“the just is man.” This may be referred to by what John’s Jesus said in John 1:47, when called “the just man.” This may be referred to by what John’s Jesus said in John 1:47, when called “the just man.” This may be referred to by what John’s Jesus said in JohnHe 1:47,directed when the following words to Nathaniel: “Behold, an Israelite indeed, in whom there is He directed the following words to Nathaniel: “Behold, an Israelite indeed, in whom there is He directed the following words to Nathaniel: “Behold, an Israelite indeed, in nowhom deceit” there. Theis Invisible Word of the Lord that spoke to Jacob (TgN Gen 28:10) now no deceit”. The Invisible Word of the Lord that spoke to Jacob (TgN Gen 28:10) now no deceit”. The Invisible Word of the126 LordMirosław that spoke S. Wróbel to Jacob (TgN Genbecomes 28:10) fleshnow in the person of Jesus and speaks to Nathaniel. In the promise Jesus makes to becomes flesh in the person of Jesus and speaks to Nathaniel. In the promise Jesus makes to becomes flesh in the person of Jesus and speaks to Nathaniel. In the promise JesusNathaniel makes that to he will see heaven opened and the angels ascending and descending on the Son Nathaniel that he will see heaven opened and the angels ascending and descending on the Son Nathaniel that he will see heaven opened and the angels ascending and descendingof God on the (John Son 1:51), one can notice Jacob’s experience in Betel before the Word (Memra) in John 1:47, when He directed the following words to Nathaniel: “Behold, an of God (John 1:51), one can notice Jacob’s experience in Betel before the Word (Memra) of God (John 1:51), one can notice Jacob’s Israeliteexperience indeed, in Betel in whom before there the Wordisbecame no deceit”.(Memra flesh. The) Jacob’s Invisible experience Word ofof thecommunion Lord with God is expressed in TgN Gen 28:15: became flesh. Jacob’s experience of communion with God is expressed in TgN Gen 28:15: became flesh. Jacob’s experience of communionthat withspoke God to Jacob is expressed (TgN Gen in 28:10)TgN“And Gen now behold, 28:15: becomes I am flesh in my in Word the person(Memra of) Jesuswith you and shall keep you wherever you go …” In and speaks“And to Nathaniel. behold, I am In inthe my promise Word (JesusMemra makes) with to you Nathaniel and shall that keep he youwill wherever you go …” In “And behold, I am in my Word (Memra) with seeyou heaven and sh openedall keep andyou the wherever angels theascendingyou Fourth go …” andGospel In descending Jesus repeatedly on the Son assures of God his disciples that He is with them for only a short the Fourth Gospel Jesus repeatedly assures his disciples that He is with them for only a short the Fourth Gospel Jesus repeatedly assures his(John disciples 1:51), that one He can is notice with themJacob’s fortime experience only of aHis short inearthly Betel beforepresence the (John Word 7:33; (Memra 13:33;) 14:9). After leaving the earth He assures his became flesh.time ofJacob’s His earthlyexperience presence of communion (John 7:33; with13:33; God 14:9). is expressed After leaving in TgN the earth He assures his time of His earthly presence (John 7:33; 13:33; 14:9). After leaving the earth Hedisciples assures about his the presence of Paraclete, who will stay with them forever: John 14:16 “And I Gen 28:15: “And behold, I am in my Word (Memra) with you and shall keep disciples about the presence of Paraclete, who will stay with them forever: John 14:16 “And I disciples about the presence of Paraclete, whoyou will wherever stay with you them go forever: …” In the John Fourthwill 14:16 ask Gospel “And the FatherIJesus repeatedly and he shall assures give his you dis -another Paraclete, that he may abide with you will ask the Father and he shall give you another Paraclete, that he may abide with you will ask the Father and he shall give you anotherciples that Paraclete, He is with that them he may for onlyabideforever a shortwith.” The timeyou short of His stay earthly of Jesus presence on earth, (John who left the house of His Father and was going 7:33; 13:33;forever 14:9)..” TheAfter short leaving stay theof Jesus earth on He earth, assures who his left disciples the house about of theHis Father and was going forever.” The short stay of Jesus on earth, whopresence left the of houseParaclete, of His who Father will stay andback withwas to itthemgoing (John forever: 14:12– John28), can14:16 be “Andcompared I will to the short stay of Jacob away from his father’s back to it (John 14:12–28), can be compared to the short stay of Jacob away from his father’s back to it (John 14:12–28), can be compared toask the the short Father stay and of Jacobhe shall away give from youhouse. hisanother father’sThe firstParaclete, reason that why he Jacob may abideleft his with father’s house was escape from the revenge of his you forever.”house. The The short first stay reason of Jesus why onJacob earth, left whohis leftfather’s the househouse wasof His escape Father from the revenge of his house. The first reason why Jacob left his father’sand was house going was back escape to it from (John the 14:12–28), brotherrevenge Esau, ofcan his be who compared was tricked to the by short his twin stay ofbrother out of his birthright and the blessing from brother Esau, who was tricked by his twin brother out of his birthright and the blessing from brother Esau, who was tricked by his twin brotherJacob outaway of fromhis b irthrighthis father’s and house. theIsaac blessing The (Gen first from 27:41 reason –45). whyThe Jacob other left reason his father’swas finding a wife in the land of his ancestors (Gen house wasIsaac escape (Gen from 27:41 the– revenge45). The of other his brother reason Esau,was finding who was a wifetricked in theby hisland of his ancestors (Gen Isaac (Gen 27:41–45). The other reason was finding a wife in the land of his ancestors28:1–2). The(Gen two reasons can be compared to the mission of Jesus, who leaves His Father’s twin brother28:1 out–2). of The his twobirthright reasons and can the be blessing compared from to theIsaac mission (Gen 27:41–45). of Jesus, who leaves His Father’s 28:1–2). The two reasons can be compared toThe the missionother reason of Jesus, was whofinding leaves ahouse wife His in Father’sin the order land to, of firstlyhis ancestors – save (Genhumanity 28:1–2). from death and bestow it with eternal life, and house in order to, firstly – save humanity from death and bestow it with eternal life, and house in order to, firstly – save humanity fromThe deathtwo reasons and bestow can beit comparedwith eternalsecondly to thelife, – missionandmarry Hisof Jesus, bride, whowhose leaves name His is Fahumanity- . ther’s housesecondly in order – marry to, firstly – His bride, save whose humanity name from is humanity death and. bestow it with secondly – marry His bride, whose name is humanityeternal. life, and secondly – marry His bride,In Jacob’s whose cyclename there is humanity. is a description of his dream during which the Word of the Lord In Jacob’s cycle there is a description of his dream during which the Word of the Lord the of) his Lordwished dream to duringspeak to which him (TgNthe Word Gen of 28:10). Having woken up from the sleep in which ממרה of דייי)In Jacob’s cycle there is a description of hisIn dream Jacob’s during cycle there which is athe description Word wished to speak to him (TgN Gen 28:10). Having wokenwoken upup from the sleep in which (ממרה דייי) the Lord איקר ) wished to speak to him (TgN Gen 28:10). Having woken up from the thesleep Lord in which directed His Word to him, Jacob realized that the Glory of the Lord’s Presence (ממרה דייי) from the sleep in which the Lord directed His Word to him, Jacob realized that איקר ) the Lord directed His Word to him, Jacob realized that the Glory of the Lord’s Presence was) wasindeed indeed in this in this place place (TgN (TgN Gen 29:16). In Jacob’s cycle as seen in Targumic איקר () שכינתיה דיייthe Lord directed His Word to him, Jacob realizedthe Glory that the of theGlory Lord’s of thePresence Lord’s ( Presence was indeed in this place (TgN Gen 29:16). In Jacob’s cycle as seen in Targumic (שכינתיה דייי was indeed in this place (TgN GenGen 29:16). 29:16). In In Jacob’s Jacob’s cycle cycle asas seenterms in Targumic one can termsnotice onea textual can notice relation a textual with the description of the meeting of Jesus with a (שכינתיה דייי relation withterms the one description can notice of athe textual meeting relation of Jesus with with the a descriptionwoman of Samariaof the meeting of Jesus with a terms one can notice a textual relation with containedthe description in the of Fourth the meeting Gospel. of Inwoman Jesus TgN Genwithof Samaria 28:10a we contained find a longer in the comment Fourth Gospel. In TgN Gen 28:10 we find a longer woman of Samaria contained in the Fourth Gospel. In TgN Gen 28:10 we find a longer woman of Samaria contained in the Fourth describingGospel. In five TgN miraclesGen 28:10 “that wewere commentfind worked a longer describingfor our father five Jacob miracles at the “that time were that worked for our father Jacob at the time that he he went forthcomment from describing Beersheba five to gomiracles to Haran.” “that Thewere fifthworked of for the our miracles father Jacobwas at the time that he comment describing five miracles “that were worked for our father Jacob at thewent time forth that fromhe Beersheba to go to Haran.” The fifth of the miracles was described in the described in the following way: went forth from Beersheba to go to Haran.” The fifth of the miracles was described in the went forth from Beersheba to go to Haran.” TheTgN fifth Gen of the 28:10 miracles “… And was the described followingfifth: inwhen way: the our father Jacob raised the stone following way: following way: from above the mouth of the well, the well overflowed and came up to its mouth, and was overflowing for twenty years-all the days that he dwelt in Haran.” The tradition might have been known to John, who at the end of the first century in a description of Jesus’ dialogue with the Samaritam woman at Ja- 12 cob’s well made an allusion to the Targumic rendering. To the Samaritan 12 12 woman’s question: “Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock?” – Jesus replies: The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 127

“Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life.” (John 4:12–14). From the comparison of the texts it follows that in Jacob’s days water welled up only for twenty years. Jesus uses the motif to present his teaching on the water of eternal life, which he wants to bestow on mankind. Targum studies make it possible to understand better Jewish traditions around which the New Testament writings were composed, including the Gospel according to St. John which is firmly rooted in Judaism. First of all, the Targumic studies open up space for dialogue between Judaism and Chris- tianity, which is encouraged by the Church after the Second Vatican Coun- cil. The teaching of the popes of our time based on the council declaration Nostra aetate strongly emphasizes that and Judaism are related as religious communities. By gaining a deeper insight into its own mystery, the Church is discovering the link between itself and Judaism. It is not possible to fully understand the teaching of Jesus Christ and the environment where the Church was born without a reference to the Jewish world and its traditions. Getting acquainted with and studying Targumic traditions makes it possible for Christians to gain a deeper understanding of the Second Temple Period within which the Church was born. The knowledge of Targumic traditions enables a better perception of the New Testament writings which can often be better explained thanks to Targu- mic traditions rather than to the Masoretic text. Christian writings were com- posed in Jewish environment and they are firmly rooted in the tradition of Israel. The Aramaic Bible constituted a sort of bridge between the Torah and the Gospel. Its content used in synagogal liturgy became an important part of the emerging Christianity. In Targums one can notice a significant point of contact between Judaism and Christianity. The Jews and the Christians of the first cen- tury understood the Bible in the light of exegetical interpretations contained in Targums. The text of Targum Neofiti 1 to Genesis still requires in-depth philological, exegetical and theological studies. Although Targumic texts are later than the editing of the Fourth Gospel, many of the traditions preserved in them are of ancient origin. The traditions systematically passed on to participants in the synagogal liturgy had an unquestionable influence on the formation of the New Testament writings, which are deeply rooted in the Jewish tradition. In the light of the Targums the terminology and theology of John’s Gospel becomes more comprehensible and it gains a better perspective of interpretation. The Targu- mic terms used in synagogal liturgy, such as: “Memra”, “Yeqarah”, “Shekinah” 128 Mirosław S. Wróbel

become for the author of the Fourth Gospel a theological tool referred to Jesus as the Messiah and the Son of God.

Bibliography

Barry Levy, B., The Language of Neofiti 1: A Descriptive and Comparative Grammar of the Palestinian Targum, New York: New York University 1974. Barry Levy, B., Targum Neophyti 1. A Textual Study, t. 1: Introduction, Genesis, Exodus, Lanham – New York – London: University Press of America 1986. Beattie, D.R. – M. McNamara, M. (ed.), The Aramaic Bible: Targums in their Historical Context, Sheffield: Sheffield Academic Press 1994. Boismard, M.É., Les citations targumiques dans le quatrième èvangile, Revue Biblique 66 (1959), p. 374–378. Borobio, E. M., Estudios linguisticos sobre el arameo del MS. Neofiti ,1 Madrid: Univeri- dad Complutense 1975 Boyarin, D., The Gospel of the Memra: Jewish Binitarianism and the Prologue to John, Harvard Theological Review 94 (2001), p. 243–284. Chilton, B.D. Typologies of Memra and the Fourth Gospel, in: Textual and Contextual Studies in the Pentateuchal Targums, vol. 1. Targum Studies, P.VM. Flesher (ed.), Atlanta: Scholars Press 1992, p. 89–100. Díez Macho, A., Neophyti I. Targum Palestinese. MS de la Biblioteca Vaticana, vol. 1–5, Madrid–Barcelona: Consejo Superior de Investigaciones Científicas 1968–1978. Flesher, P.V., Targum Studies, Atlanta: Georgia Scholars Press 1998. Flesher, P.V. – Chilton, B.D., The Targums: A Critical Introduction, Waco: Baylor Uni- versity Press 2011. Foster, J.A., The Language and Text of Codex Neofiti 1 in the Light of Other Palestinian Aramaic Sources, Boston: University Graduate School 1969. Golomb, D.M., A Grammar of Targum Neofiti 1, Chico: Scholars Press 1985 Hayward, C.T.R. Divine Name and Presence the Memra, Totowa: Allanheld – Osmun 1981. Hayward, C.T.R., Targums and the Transmission of Scripture into Judaism and Christi- anity, Leiden: Brill 2010 Kasher, R., The Aramaic Targumim and their Sitz im Leben, in: Proceedings of the Ninth World Congress of Jewish Studies, M.H. Goshen-Gottstein (ed.), Jerusalem: He- brew University 1988, p. 75–85. Le Déaut, R., Introduction à la littérature targumique, Roma: Pontifical Biblical Institute 1966. Levey, S.H., The Messiah: An Aramaic Interpretation. The Messianic Exegesis of the Tar- gum, Cincinnati – New York: Hebrew Union College 1974. Lund, J., A Descriptive Syntax of the Non-translational Passages According to Codex Ne- ofiti 1, Jerusalem: Hebrew University 1981. The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 129

McNamara, M., Logos of the Fourth Gospel and Memra of the Palestinian Targum (Ex 12:42), Expository Times 79 (1968), p. 115–117. McNamara, M., Targum Neofiti 1: Genesis, Collegeville: The Liturgical Press 1992. McNamara, M., Targum and Testament: Aramaic Paraphrases of the Hebrew Bible: A Light on the New Testament, Shannon: Irish University Press 1972. McNamara, M., Targum and Testament Revisited, Grand Rapids: Eerdmans 2010 McNamara, M., ‘To Prepare a Resting-Place for You’: A Targumic Expression and John 14,2–3, in: Targum and New Testament, M. McNamara (ed.), Tübingen: Mohr Siebeck 2011, p. 444–449. Middelton, R.D. Logos and Shekinah in the Fourth Gospel, Jewish Quarterly Review 29 (1938–39), p. 101–133. Morujao, G., A unidade de Jesus com o pai em Jo 10,30, Estudios Biblicos 47 (1989), p. 47–64. Muñoz León, D., Dios-Palabra, Memra en los Targumim del Pentateuco, Granada: In- stitucíon S. Jeronimo 1974. Muñoz León, D., Gloria de la Shekina en los Targumim del Pentateuco, Madrid: Consejo Superior de Investigaciones Científicas 1977. Neyrey, J.H., Jacob Traditions and the Interpretation of John 4:10–26, Catholic Biblical Quarterly 41 (1979), p. 419–437. Neyrey, J.H., The Jacob allusions in John 1:51, Catholic Biblical Quarterly 44 (1982), p. 586–605. Pérez-Fernández, M., Tradiciones Mesiánicas en el Targum Palestinense, Valencia – Je- rusalem: Institucion San Jeronimo 1981. Pollard, T.E., The Exegesis of John 10:30 in the Early Trinitarian Controversies, New Tes- tament Studies 3 (1956/57) p. 334–349. Reim, G., Targum und Johannesevangelium, Biblische Zeitschrift 27 (1983), p. 1–13. Ronning, J., The Jewish Targums and John’s Logos Theology, Peabody: Hendrickson Pub- lishers 2010. Rosenthal, A., The Dialects of Jewish Palestinian Aramaic and the Palestinian Targum of the Pentateuch, Sefarad 46 (1986) p. 441–448. Rosik, M. – Rapport, I., Wprowadzenie do literatury i egzegezy żydowskiej okresu biblij- nego i rabinicznego, Wrocław: Wydawnictwo TUM 2009. Sabourin, L., The Memra of God in the Targums, Biblical Theology Bulletin 6 (1976), p. 79–85. Shinan, A., Sermons, Targums, and the Reading of the Scriptures in the Ancient Syna- gogue, in: The Synagogue in Late Antiquity, L.I. Levine (ed.), Baltimore: Ameri- can Schools of Oriental Research 1987, p. 97–110. Söding, T., Ich und Vater sind eins” (Joh 10,30): Die johanneische Christologie vor dem Anspruch des Hauptgebotes (Dtn 6,4f), Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 93 (2002), p. 177–199. Sokoloff, M., A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period, Ramat Gan: Bar-Ilan University Press 1990. Wróbel, M.S., ‘Ja i Ojciec jedno jesteśmy’ (J 10,30). Chrystologia Ewangelii św. Jana wobec żydowskiego monoteizmu, in: Jezus jako Syn Boży w Nowym Testamencie i we 130 Mirosław S. Wróbel

wczesnej literaturze chrześcijańskiej, Analecta Biblica Lublinensia 1, H. Drawnel (ed.), Lublin: Wydawnictwo KUL 2007, p. 53–62. Wróbel, M.S., Targum Neofiti 1. Księga Rodzaju. Tekst aramejski – przekład – aparat krytyczny – przypisy, vol. 1, Lublin: Gaudium 2014. York, A.D., The Targum in the Synagogue and in the School, Journal for the Study of Judaism, 10 (1979), p. 74–86.