Jannes and Jambres: the Role and Meaning of Their Traditions in Judaism
Sonderdruck Frankfurter Judaistische Beiträge 37 (2011/12) Koji Osawa Jannes and Jambres: The Role and Meaning of Their Traditions in Judaism 1. Introduction In this paper, I would like to demonstrate an example of how traditions in Jewish literature were transmitted and used for a given purpose by comparing a variety of traditions about Jannes and Jambres, focusing especially on their names. As will be seen below, Jannes and Jambres have two kinds of names, and this can help reveal the background of their traditions. First of all, we turn to an example of Jannes and Jambres traditions and recent research on them. 2. The Background of Jannes and Jambres in Midrash In Exodus chapter 32, it is obvious that Aaron and some of the Israelites, presumably the three thousand killed by the Levites, should have been charged with the sin of idolatry, that is, the making of the golden calf. In Midrash Tanhuma, which appears to have been composed around the ninth century,1 however,˙ there is an interesting interpretation of this episode: When the people saw that Moses was so long ...” (Ex. 32,1)2. Six hours passed, (and) forty thousand who came up with the Israelites assembled and two Egyptian magi- cians with them and their names were Yonum and Yombrum ( iunuÕuiumbruÕ ), who had done before Pharaoh the same sorcery as written “and the Egyptian magicians also did the same things by their secret arts” (ibid. 7,11). And all (people) gathered to Aaron as it was said, “they gathered round Aaron and said ... etc.” (ibid. 32,1) (...) Aaron and Hur said to them, now (Moses will) descend from the mountain (but) they did not˙ pay attention.
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