CHAPTER 49
says nothing here of an exegetical tradition that these words mean 'one portion' in the sense, perhaps, of a special gift: such is the interpretation of TO, and it appears in Vg, 'I am giving to you one portion more than to your brothers'. TO does not identify this portion as Shechem, as do PJ and, eventually, TN; and its translation may be related to interpretations which regarded skem as a birthright, or the garment of the First Adam.!
Jerome may, however, know another Jewish tradition, that the 'bow and sword' are symbolic of righteousness: thus TN, Ngl, FIP, FEV, and GM interpret them variously as good deeds or virtuous conduct. Mekh. de R. Ishmael Beshallah 3: 40-4, and some witnesses of TO regard the sword as prayer, and the bow as supplication; see also Tanb. Beshallah 9; Mekh. de R.
Simeon bar Yohai, p. 53, lines 4-6; and b. BB 123a for similar explanations.
Jacob explains his deliverance after the incident at Shechem (Gen. 34), where his sons Simeon and Levi had killed the inhabitants and he had consequently feared reprisals (Gen. 34: 30).
Jerome's interpretation of the sword and bow as 'bravery', meaning money, is not attested in Jewish sources. He finally notes that Shechem was not given to the tribe of Joseph by lot, but as a personal grant by Jacob; and as proof he cites the existence of Joseph's tomb there: see also Lib. Loc. 965-6 as cited above.
CHAPTER 49 verses 3-4 The Hebrew contains a number of rare and difficult words which Jerome seems to have interpreted with the help of Jewish exegesis. First, he translates wré'Sit 'Gni as 'the head among my children', using the word capitulum, 'little head, chapter' as in his comments on b¢ré'sit in Gen. 1: 1. At the root of his translation lies the perception that '6ni here means 'my strength, vigour', and the phrase 'the beginning of my vigour' is thus taken to mean 'the first of the children whom I fathered'. The same approach to the phrase is found in LXX, Theodotion, Pesh, TO, and PJ: in Gen.
Rab. 98: 3 and b. Yeb. 76a we are told that Reuben was the product of Jacob's first act of sexual intercourse. In Vg, however, Jerome
1 See TN and FTV of this verse.
Commentary translates as 'the beginning of my sorrow, my pain' in agreement with Aquila, Symmachus, FTV, FTP, and GM.
The words 'the one greater to be borne and greater in strength' represent Hebrew yeter §'ét w*yeter Gz: the phrase probably means
'superiority, excellence of dignity, superiority of strength'. Jerome's interpretation is very similar to that of the Targums PJ, FTP, FTV,
GM, and TN, which is given here as an example:
It was destined that you should take three portions more (ytyr) than your brothers: the right of the first-born was yours, and the kingship and the high priesthood were destined for you. Because you sinned, Reuben my son, the right of first-born was given to my son Joseph, and the kingship to Judah, and the high priesthood to the tribe of Levi.
The beginnings of this Haggadah may be traced in Scripture itself, at 1 Chr. 5: 1-2; the developed version of the Palestinian Targums is found in slightly different form in Gen. Rab. 98: 4, b. BB 1234, and abridged in TO.' Jerome tries to capture the sense of this in his
Vg with 'first in gifts, greater in sovereignty (in imperio)'; possibly he was influenced by Aquila's rendering, 'superior in bearing and superior in power'.?
The Hebrew pahaz kammayim 'al totar proved problematic for the ancient translators. It probably should be rendered: 'liable to flood like water, you shall not excel'; here and in Vg Jerome renders the first word as 'pour out' (LXX and Theodotion are similar), and the last as 'increase, grow': see also TO, 'get benefit'; Aquila and Symmachus, 'excel', The Targums understood this imagery as sexual in content, and consequently referred the verse to Reuben's seduction of his father's concubine Bilhah (Gen. 35: 22). For this
Reuben was punished and ordered not to sin again: Jerome's interpretation is very close to that of PJ and TN, although the latter, in failing to translate the words 'for you went up to your father's couch ...', reveals a tendency to exonerate Reuben found also in TO and other sources. Jerome's words are markedly different from ' See Rahmer, Die hebridischen Traditionen, 52; \e Déaut, Targum du Pentateuque, i. 435; and Grossfeld, Targum Ongelos to Genesis, 160, who also notes Tanh. B. Wayehi 11.
2 Symmachus had: 'excellent things to take and to hold abundantly'. See Salvesen, Symmachus, 58-9, who notes that Symmachus' wording seems close to that of the Targums. Perhaps something of the Jewish understanding of the verse was mediated to Jerome through the Three.
3 See especially Grossfeld, Targum Ongelos to Genesis, 160-1 on this whole section. The attempts to minimize Reuben's error (see Gen. Rab. 98: 4; b. Shabb.
Origen, Hom. in Gen. 17. 2, who sees in Reuben a type of the Jews, who are hard of heart. The concubine he understands as Hagar, and Reuben's attempted ravishing of her as typifying his failure to obey the Old Testament Law. verses 5~6 LXX, whom VL followed with greater and lesser degrees of success, seem to have read kbry 'my liver' for kbdy, 'my glory', either having a different Vorlage or having confused daleth with resh in the reading of the latter. Jerome's 'be laid waste', desoletur, is read as dissolvatur in some witnesses, to give 'lest my renown be broken'.' His translation of the Hebrew text, which he calls the 'Hebrew truth', here differs from his Vg in other details, but the overall thrust of the two renderings is the same. The verses were commonly explained as referring to the incident at Shechem
(Gen. 34), and this in turn led to the reading of the Hebrew (iqq*ru 56r), correctly rendered by LXX's 'they hamstrunga bull, as 'they overturned the wall'. That is to say, Jerome has vocalized Swr as Sur, 'wall', rather than 3dr, 'bull, ox', in common with Aquila,
Symmachus, PJ, TN, TO, and Pesh. The Shechem incident is to the fore in all the Targums of these verses. With his translation of these verses, Jerome removes any possibility of identifying the bull with Christ, who was crucified (hamstrung) by the Jewish priests (Levi) and people (Simeon), an exegetical ploy found in Hippolytus, Frg. in Gen. (PG ro: 588). But see further below, comments on verse 7.
This verse is another of those traditionally said to have been altered for King Ptolemy; it may be that Jerome knew of this and accordingly set out the full Hebrew text in translation. But he says nothing to suggest that he knew of the alleged alteration, and it is indeed questionable whether the LXX in truth altered the Hebrew text at alls verse 7 For 'tribes' Jerome has 'sceptres': see above on 47: 31; 48:
2. Simeon's dispersal among the tribe of Judah is recorded in Josh. rg: x and further elaborated in 1 Chr. 4: 42. For the last sentence of his comment Jerome returns to LXX of verse 6, according to which Simeon and Levi hamstrunga bull. For the interpretation of 556), which are found also in PJ and TN, suggest that it was merely regarded as though he had defiled Bilhah: in actual fact, he had placed his father's bed in Leah's tent.
4 Vg has: 'Let my soul not come into their plan, and let my renown not be in their assembly."
* On this, see details in Tov, 'Rabbinic Tradition concerning the "Alterations" ', Commentary these Patriarchs as Pharisees, and the bull as Christ done to death by them, see Tertullian, Adv.
10; Hippolytus, Frg. in Gen. (PG to: 588); and Origen, Hom. in Gen.
3. But within Jewish tradition we find the record that the descendants of Simeon and Levi were scribes and teachers of the Torah: thus FTP, FTV, and Ngl have the tribe of Simeon scattered as scribes and Torah-teachers among the assembly of Jacob, and the Levites among the Study Houses of Israel. verses 8-9 On root ydb as meaning both 'acknowledge' and 'praise' see 29: 35. Jerome understood the verse in a Messianic sense in common with his predecessors. On 'mystery' see 14: 18.
For the idea that all should pay homage to Judah, see also TO and TN. The word which LXX translated as 'tender shoot' is terep, and has the sense of 'prey'. 'Captivity', which Jerome prefers, may echo terep if it is understood in the sense of 'a taking', which is Aquila's rendering. With this word, Jerome is able to draw a connection with Ps. 68: 19, long understood by Christians as reference to Christ's Resurrection and Ascension. Indeed, his exegesis of this verse in one sense reflects that of Origen, Hom. in Gen. 17. 5, who takes the 'tender shoot' of LXX as a type of Christ, and the verse as a whole as prefiguring his Death and Resurrection. Jerome's attention to the Hebrew, however, enables him to make an association of the verse with the Resurrection and the Ascension, thus significantly expanding the use to which the text might be put. verse 11 It is useful to compare Jewish exegesis of this verse with Jerome's remarks. Thus in Tanb. Wayehi 10, we read:
The vine refers to Israel, as it is said: Thou didst bring a vine out of Egypt (Ps. 80: 9); the colt refers to the Holy City. And 'to the Soreqah' refers to Israel, as it is said:-And I planted you as Soreq (Jer. 2: 21). 'The foal of his ass'—this means that they shall rebuild the ass-gate.
But much more so than in earlier comments, Jerome's Christian presuppositions are evident. The foal and the ass recall Christ's triumphal entry into Jerusalem (Matt. 21: 1-11; Mark 11: 1-10;
Luke 19: 29-38; John 12: 12~18) as well as the patristic interpretations of the details of the narratives, e.g. Justin, Apol. 32. 5-6,
Dial. 53. 1-2. He singles out the word s6réq (choice vine), because of its use in prophetic literature as a symbol of Israel; see Isa. 5: 25
Jer. 2: 21, and Jerome, In Esa. 2. 5: 2, In Hier. 1. 2. 21. Israel he understands as the Church itself, following St Paul in Gal. 6: 16;
Rom. 9: 6-8. His eulogy of Judah assumes a Messianic interpretation of the verse: this is found in Jewish tradition (e.g. Gen. Rab.
56: 2; 98: 9; b. Ber. 56b), but the Targums TN and PJ speak of a warrior Messiah, victorious in battle, which does not enter Jerome's line of vision.® The Hebrew which Jerome translated as 'and his ass, my son, to the choice vine' is written w*lassoréqah beni *tond, and is commonly rendered as: 'and the colt of his ass to the choice vine'. In such a translation, which LXX and VL adopt, the word beni is regarded as an unusual, but not unprecedented form of the noun bén in its singular construct state: the phrase b'ni *ton6 then means, literally,
'the son of his she-ass'.' But b'ni may also represent a singular form of the same noun with a first person pronominal suffix, 'my son': such is Jerome's reading, and it allows him to imagine the Patriarch breaking off from his main speech and turning to deliver a direct address to his son Judah. The technical term for such a rhetorical device is the Greek apostrophé, which passed into Latin, was used by orators like Quintilian, and appears here in Jerome's comment.
Two manuscripts of QHG put the word in Greek characters. By translating the Hebrew text in this way both here and in the Vg,
Jerome is able to argue for a powerful Christological interpretation of a kind not possible given the renderings of LXX and VL.
The comment on 7rdh, which may, as Jerome notes, be translated as 'his colt' or 'his city', further illustrates his Christian exegesis: he thinks of the City of God 'set on a hill' (Matt. 5: 14) which is also
Zion, so described in Ps. 46: 5, a figure of the Church. This last piece of exegesis is not found in Origen, Hom. in Gen. 17. 7, an intricate comment which Jerome seems at pains to correct in the light of the Hebrew. For Origen, the colt represents the Gentiles who did not possess the Law (since no man had sat on the colt); the foal refers to the Jews, carrying the burden of the Law but faithlessly, such that they were replaced by the Gentiles. The vine is
Christ's human nature, to which was bound the colt representing the Logos. Jerome no doubt sensed that his own exegesis based on the original Hebrew was much clearer, more consistent and in6 On the Targums of this verse and their relationship to Isa. 63: 1-6 and Rev. 19:
13-15, see McNamara, New Testament and Palestinian Targum, 230-3. But Jerome says nothing of the Messianic possibilities of these verses, unlike Justin, Apol. 32. 7113 Dial. 54. 1-2, 63. 2, 76. 2.
7 See Gesenius, Hebrew Grammar, ed. E. Kautzsch, rev. A. E. Cowley (Oxford, 1910), 253 § 90 1, m.
Commentary herently more probable than Origen's; it is also more detailed, allowing him to make use of the full range of meaning of 'rdh as 'his colt' or 'his city'. verses 14-15 Jerome's translation of LXX makes clear how that version presented Issachar as a typical Platonist, desiring 'the Good', an idea developed by Test. Iss. 4: 1-5: 2, and Philo, De Ebr.
94, Leg. All. 1. 78.8 His rendering of the Hebrew owes something to Aquila: like the latter, he translates garem as 'bony', and the final words Imas 'dbéd as 'serving for an allotted payment', suggesting the paying of tribute to kings. His interpretation of lisbdl as 'to carrying burdens', here and in Vg, differs from LXX, who had put
'to labour': the latter provide an excellent link with the Rabbinic interpretations of this verse which have Issachar labouring in the Torah, and the verb laborare and noun labor are, in any case, used by Jerome in this comment to describe Issachar's activities. This same word also features in Ambrose's comments on the verse, De
On the boundaries of Zebulon, see verse 13. For Issachar fed by Zebulon's trading, see Yalqut Shim'oni 161, and 1069 for the note that his brother brought gifts to him. Although preferring Hebrew to LXX, Jerome does not dismiss the latter's picture of Issachar as a farmer, found also in Test. Iss. 3: 13 5: 3-7. Jerome is apparently aware of Jewish exegesis of this verse which makes of Issachar one who labours in the Torah: see Gen. Rab. 98: 12 ('as an ass bears a burden, so Issachar bore the Torah'), PJ, TN, FTP, FTV. Issachar was regarded as a Torah scholar, whose tribe sat in the Sanhedrin: see Sekhel Tov on Gen. 30: 17. Jerome notes that the Hebrews understand the text at this point 'metaphorically'; their exegesis does not result in a 'spiritual' interpretation, but one which is essentially historical, the words of the Hebrew original being understood figuratively. For another 'metaphorical' reading of the text, see the following comment.? verses 16-18 Jerome first gives a translation of the Hebrew, but reading 'prince' for Sepipon, 'viper' (he reverts to 'serpent' in Vg), and 'your saviour' at the end of the verse for Hebrew 'your sal8 So Harl, Bible d'Alexandrie, i. 310.
> See Rahmer, Die hebrdischen Traditionen, 52-4; M.
Beer, 'Issachar and Zebulon', Bar-Ilan, 6 (1968), 168-70; and add Sekhel Tov; Rashi; Legah Tov (Sanhedrin); and Sifre Deut. 354. On Jerome's use of the terms 'metaphor' and 'metaphorically' and their significance, see Jay, L'Exégése de saint Jéréme, 153-9. vation'. LXX, followed by VL, give verse 16 as: 'Dan shall judge his people, as also one tribe in Israel'; Vg puts, for the latter half of this verse, 'as also another tribe in Israel'. It is important to compare
Jerome's comment with PJ of these verses, which we quote in full:
There shall be a man who shall be chosen, and he shall arise from those of the house of Dan. He is like a serpent which lies by the crossroads, and at the head of the snakes which lie in wait by the path, which bites the horses on the heels, so that their rider falls from fear through falling over backwards. So shall Samson the son of Manoah kill all the mighty men of the Philistines, cavalry and foot-soldiers; and he shall hamstring their horses, and throw those who are on them backwards. (18) When he saw Gideon son of Joash and Samson son of Manoah who were to arise as redeemers,
Jacob said: Not for Gideon's redemption do I wait, nor for Samson's redemption do I long, since their redemption is the redemption of an hour; but for Your redemption do I wait and long, O Lord, for Your redemption is an everlasting redemption.
Similar exegesis is found in TN, FTV, FTP, and Ngl.!° A Tosefta Targum (Klein, p. 171) refers to Messiah, son of David, as Jacob's hope; note the Messianic reference in Jerome's comment, which quotes Gen. 49: 10 as in his Vg translation: Hebrew has 'and his shall be the obedience of the peoples'. The verses naturally suggested Samson the Danite, who was bound by a Nazirite vow not to cut his hair (Judg. 13: 5; Num. 6: 5); his exploits in saving
Israel from the Philistines (Judg. 14-15); and his deception by Delilah (Judg. 16: 17): see also Gen. Rab. 98: 14. Jerome regards the verses as being 'in the form of a metaphor', on which see comments to verses 14-15 above. verse 19 Jerome claims to have translated the Hebrew, which actually reads: 'Gad, a troop shall maraud him; but he shall maraud
(at) the heel'. He interprets the verse with reference to events spoken of in 1 Chr. §: 18-22, in similar fashion to Gen. Rab. 98:
When Israel were conquering and dividing the land, the tribes of Reuben and Gad were with them, and they left their little sons behind. He who left his son aged ro found him aged 24; He who left his son aged 20 found him
10 All this is quite different from Philo's interpretation of the verses in De Agr. 94—r1o and Leg. All. 2. 97-101, reported by Harl, Bible d'Alexandrie, i. 311: she also notes Origen (Hom. in Ezech. 11. 3) and Rufinus (Apologia 2. 16), both of whom refer the verses to Christ, while Hippolytus (Frg. in Gen. (PG 10: 593)) refers them to Jewish opposition to Christ.
Commentary aged 34. Three wicked clans joined in battle against them, Jetur, Naphish, and Qedemah [there follows a reference to 1 Chr. §: ro]."!
The meaning of Gad as 'armed man, troop' (see above, comments on 30: 10-11 and Vg) is given here also by Aquila and is assumed in Gen. Rab. 98: 15, with its remark: 'troops ravage them, but they ravage the ravaging troops'."? Similar is jer. Sot. 8: 10, and the notes in PJ, TO, and TN that Gad's house would go forth equipped and armed. The record of their inheritance in the land is found in Josh.
Jerome refers finally to further mysteries (see above, 14: 18) in this chapter, having in mind Origen's extended comments on Reuben, Simeon, Levi, and Judah in Hom. in Gen. 17. The latter, however, does not discuss any other Patriarch in that homily. verse 21 LXX describe Naphtali as 'a spreading stem', which Jerome has put as 'an unbound thicket'.1> The Hebrew, 'ayydalah
Sluhah, is best translated as Jerome has it later in this comment and in Vg, 'a hind let loose': this is also Aquila's translation. LXX may have read the first word as "élah, 'terebinth'; this reading allowed
Hippolytus, Frg. in Gen. (PG ro: 597), to view the stem as Christ, the tree as the Church of the Gentiles. The rendering 'watered field' may depend on exegesis of the sort Jerome sets out here and which derives ultimately from Rabbinic sources. Thus Gen. Rab. 98: 17 understands the 'hind let loose' as irrigated land, byt hlbyn; and at 99: 12 the same text locates it in the valley of Gennesaret (cf. also
Sifre Deut. 355) where fruit ripens quickly, a point made also in Tanb. Wayehi 13 and MHG on this verse.
The second half of the statement in Hebrew reads 'yielding 'imré Saper, deer of pleasantness': Jerome's translation 'eloquence' takes the word as if from root 'mr, 'to say', in the same way as Gen. Rab.
97: 21, PJ, TN, FTV, FTP, and Ngl."* Tiberias was the site of a major Rabbinic academy throughout the third and fourth centuries.!5 The eloquence, therefore, is that of the Rabbis in the Schools, whom Jerome mentions elsewhere in his work.
1 See also Rahmer, Die hebrdischen Traditionen, 54-5.
12 See further Goshen-Gottstein, Fragments, ii. 15-16.
13 For an explanation of the translation, see Grossfeld, Targum Ongelos to Genesis, 169 n. 52, who suggests a link with Isa. 17: ro-11.
14 See also Rahmer, Die hebrdischen Traditionen, 55-6.
1S See s.v. 'Tiberias', in Jewish Encyclopaedia, ed. I. Singer (New York and London, 1901-6), xii. 142-3, and in Encyclopaedia Judaica, ed. C. Roth (Jerusalem,
1971-2), xv. 1130-3; Neubauer, Géographie du Talmud, 208-14; Schiirer, History of the Jewish People, ii. 181. verses 22-6 The Hebrew reads:
A son of fruitfulness is Joseph, cven a son of fruitfulness by a well: daughters tread on the wall. And they embittered him and were numerous; and the archers were hostile to him. But his bow abides in strength, and the arms of his hands remain supple and vigorous by the hands of the mighty
God of Jacob; from thence he became the feeder, the stone of Israel: From the God of thy father . . .16
Joseph is a son increased; my beloved son is increased; my youngest son, turn to me. They took evil counsel against him and reviled him, and the archers pressed upon him. And their bows were consumed in strength, and the sinews of their arms were made slack by the hand of the mighty one of Jacob, from where is the one who strengthened Israel by the God of your father; and my God helped you...
On the meaning of the name Joseph as 'increase', see comments above on 30: 21; and on Ephraim, see 48: 5-6. The great fruitfulness of Joseph is heavily emphasized by TO, who uses the verb Sgy,
'increase, become many' to translate the description of Joseph as a 'son of fruitfulness', Hebrew ben pérat; this Targum, like TN and PJ, took pérat from Hebrew root prh, 'be fruitful', and only here translates that root with Aramaic Sgy.!"
Unlike PJ and TN, who interpreted the 'archers' as the Egyptian magicians who opposed Joseph, TO suggests that they were his brothers: so also Leqab Tov on this verse."® verse 27 Jerome approves application of this verse to the Apostle
Paul, using it again at Im Esa. 2. 5: 2; In Osee 2. 5: 8-9; Eps. 38. 1, 70. 8. See also Hippolytus, Frg. in Gen. (PG 10: 604); Origen, Sel. in Gen. 43: 34; and Hilary, Tractatus in Ps. 67: 28. Diodore (Petit, ii, 288) summarizes the exegesis while questioning its propriety: he notes that those who accepted it applied LXX's 'in the morning he shall still eat' either to Paul's persecuting the Church, or to his tuition in the Law by Gamaliel; they then referred 'and in the evening he shall give food' either to his being persecuted after his conversion, or to his nourishing of those to whom he preached, or to his office as teacher of many nations after his tuition by Gamaliel.
16 See further, Grossfeld, Targum Ongelos to Genesis, 169-70.
17 See ibid. 170 n. 56.
18 See also Gen. Rab. 98: 12; 99: 1; and Grossfeld, Targum Ongelos to Genesis, 173-4.
Commentary Paul's persecution of the Church is recorded in Acts 9: 1-3 and in his own writings at (e.g.) 1 Cor. 15: 9-10. The Hebrew of this verse speaks of eating and dividing, which suggested to ancient commentators the consumption and apportioning of sacrificial food, the more so since, by tradition, the Temple was located in the tribal territory of Benjamin. The first part of Jerome's comment is strikingly similar to TO of this verse, which runs:
Benjamin: in his land the Shekhina shall dwell, and the Sanctuary shall be built in his inheritance. In the morning and at evening the priests shall be offering the sacrifice; and at the time of the evening they shall be dividing the rest of their allotted portion from the remainder of the holy things (i.e. the sacrifices).
In his comment, however, Jerome does not explain why the Jews of his day interpreted the verse in this way; and he also compresses a good deal of exegetical material into a short compass. Two items are particularly worthy of note. First, Benjamin was credited with being the tribe on whose land the Temple was built because Deut.
33: 12 speaks of this tribe as the beloved of the Lord, who 'makes His dwelling between his (Benjamin's) shoulders'. Given this scriptural warrant, the idea that the Temple was built on Benjaminite territory is both widespread (see e.g. Mekh. de R. Ishmael Beshallah
6: 16-19; Sifre Deut. 352; Sifre Num. 78, 81; b. Yoma 12a; b. Zeb.
118b) and probably pre-Christian in origin, since it appears in Test.
Ben. 9: 2. The Targums TN, FIP, FTV, and PJ all display knowledge of it.?? For Origen's knowledge of this tradition, see In Hier.
Homilia 18. 13 on Jer. 20: 2.
Second, the image of the wolf, a savage and ruthless beast, was distasteful and required interpretation such that it reflected well on Benjamin. The rapacious character of the animal readily suggested the altar, on which thousands of offerings were presented (Lev.
5). Thus the references in the Hebrew to 'eating' and 'dividing' (Vg has 'divide' here instead of 'give', Jerome's rendering in OHG) were referred to the sacrifices: see Gen. Rab. 99: 3 (R.
Pinhas); Tanh. B. Wayehi 14; Tanb. Wayehi 14; Midrash Aggadah and Leqab Tov on this verse.
19 See Rahmer, Die hebraischen Traditionen, 57-8, who also quotes the famous story of Miriam, the apostate daughter of the priestly course of Bilga: in the persecution of Antiochus Epiphanes, she reviled the altar, shouting at it 'Lukos!
Lukos! How long will you devour the possessions of Israel, and not stand up for them in the time of persecution?' (b. Sukk. 56b; cf. jer. Sukk. 5: 8; t. Sukk. 4: 28).
Finally, it is possible that Jerome's comment reflects a point of law addressed particularly by TO, PJ, TN, and the other Targums.
The Hebrew speaks of the wolf's activity at morning and evening: this suggested an interpretation referring to the daily morning and evening sacrifice of a lamb (Exod. 29: 38-42; Num. 28: 1-8) directly spoken of by the Targums and at least implied by Jerome.
But this sacrifice was not divided between the altar and the priests: it was offered whole on the altar. Hence the dividing of the sacrifices could not refer to the daily burnt offering, and must refer to something else. The Targums say what this was: the remains of such other sacrifices offered during the day by the people to which the priests had a legitimate claim. Jerome may allude to this by saying that, in the evening, the priests ate 'those things which are by the law ascribed to themselves from the people'.2° He ends by remarking that the ministers of the altar derived their livelihood from the altar, a point made by the Apostle Paul (1 Cor. 9: 13), to whom, as he has already said, the Christians apply this scriptural verse.?!
'Lukos' is Greek for wolf: according to the story, Miriam had married a pagan. See also H. Gratz, 'Haggadische Elemente bei den Kirchenvatern', MGW] 3 (1854),
20 See the detailed discussion of this in Grossfeld, Targum Ongelos to Genesis, 7X The language of 1 Cor. 9: 13 naturally suggests an allusion to Gen. 49: 27. It reads: 'Do you not know that those who minister the sacred things eat the things of the temple; that those who wait on the altar have their portion (summerizontai) from the altar?" The one occurrence of the verb summerizesthai in LXX (Prov. 29: 24) translates Hebrew lq, the verb 'divide' used in Gen. 49: 27.
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Brown, D., Vir Trilinguis: A Study in the Biblical Exegesis of Saint Jerome (Kampen, 1992).
Burney, C. F., 'Christ as the APXH of the Creation', JTS 27 (1926), 16077:
BursTEIN, E., 'La Compétence de Jéréme en hébreu: Explication de certaines erreurs', REA 21 (1975), 3-12.
BUTTERWECK, A., Jakobs Ringkampf am Jabbok (Judentum und Welt, 3; Frankfurt am Main, 1981).
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CAVALLERA, F., Saint Jéréme: Sa vie et son ceuvre, 2 vols. (Paris, 1922).
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LE Déaut, R., 'Traditions targumiques dans le Corpus paulinien?
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Diez Macno, A., 'Targum y Nuevo Testament, in Mélanges Eugéne Tisserant (Studi e Testi, 231. i; Rome, 1964), 153-85.
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Doran, R., 'Aristeas the Exegete', in J. H. Charlesworth (ed.), The Old Testament Pseudepigrapha, ii (London, 1985), 855-9.
-— 'Cleodemus Malchus', ibid. 883-7.
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FetpMan, L. H., 'Josephus' Portrait of Jacob', JOR 79 (1988-9), ror—5t.
Fraaneg, S. D., Enosh and his Generation: Pre-Israelite Hero and History in Postbiblical Interpretation (Chico, Calif., 1984).
FREUDENTHAL, J., Alexander Polyhistor und die von ibm erhaltenen Reste jiidischer und samaritanischer Geschichtswerke (Hellenistische Studien,
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Ginzpere, L., The Legends of the Jews, 7 vols. (Philadelphia, 1909-38).
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Gross¥FELD, B., 'Targum Onkelos and Rabbinic Interpretation to Genesis 2:1, 2°, JS 24 (1973), 176-8.
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—— The Targum Ongelos to Leviticus and the Targum Ongelos to Numbers, The Aramaic Bible, viii (Edinburgh, 1988).
GRUENWALD, L., Apocalyptic and Merkavah Mysticism (Leiden, 1980).
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Bibliography Haywarp, C. T. R., 'The Date of Targum Pseudo-Jonathan: Some Comments', JJS 40 (1989), 7-30.
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Nauti, P., 'La Date du "De Viris Inlustribus" de Jéréme, de la mort de Cyrille de Jérusalem et de celle de Grégoire de Nazianze', RHE 56
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Nikotascu, F., 'Zur Ikonographie des Widders von Gen 22', Vigiliae Christianae, 23 (1969), 197-223.
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INDEX OF PASSAGES CITED OLD TESTAMENT GENESIS 8: 8-12 I:I 96, 100, 102, g:21
14: 18-19 4, 5, 6, 103, 235 9:27
14, 22,95, 7s 135 20, 195 I:2
IL, 105 137, 138 Ig:2
19, 20, 161, I7: 1§-16 96, 126, 127 I2: 10-15 94,120 I2:T4 4, 13 Ig: I§ IIL 13: I 94, 120 19:21
5:25-7 4, 13, 127 13:1,3 I3:I-4 4,14, 149 19:28
XI, 22,131, 138 14: 2-3 §, 17, 171 21; 30-1 178, 187, 8: 6-7 134f.
14, 156, 167, 195, 226 Index of Passages Cited 46: 26-7 227, 231, 22: 3-4 176, 187 32:10
4,5 47: TX 232, 233 22:19
137, 157 32: 28-9 5, 15, 18, 47: 3% 17, 234, 22:20
§, 213 49: 5-6 14,120 24: $9 49: 14-5 12, 202 25:8
19, 22, 245 25: 13-18 41: 10,12 219, 220 18:13
19, 147 30: IO-1T Ii, 242 41:18
15,93, 136, NUMBERS 30:21
19, 243 220, 221, 233 2:10
41: §0-2 4, 13, 231, 6:5
Index of Passages Cited 13: 33(34) 22:23-9 186, 187 20:13
103, 104 I CHRONICLES 32:42
° ige-ant 241 SONG OF SONGS JOSHUA 7:54
18: 14, 17, 18, 20 28: 20-1 72: 10 (LXX 71:10) 23:9
Index of Passages Cited TESTAMENTS OF THE XII I:7
APOCALYPSE OF MOSES 43:22
TESTAMENT OF JOB 4:12
NEW TESTAMENT MATTHEW I: IO I CORINTHIANS HEBREWS 2:12 ros I:2
Index of Passages Cited 7: I-10 RABBINIC LITERATURE BABYLONIAN TALMUD b. Ket. b. Sot. b. Menahoth 56b b. Keritoth b. Shabb. rob 21, 152 b. Gitt. b. Tamid 33b
55b 236, 237 b. BM. b. Bekhoroth 85b Masseketh Soferim b. 'Erub.
123a 235, 236 53a 142, 183 b. Sanh.
JERUSALEM TALMUD b. Pes. b. RS. ro8a 131, 133 jer. Pes. b. Ta'an. roga Ist jer. Sukk. jer. Yeb. b. Yeb. b. Nazir.
Index of Passages Cited jer. Sot. p. 53 lines 4-6 17: § Mekh. de R. Ishmael x9: 8
Mekh. de R. Ishmael 20:1L 130, 131 Nezikin 21:2
40(41):7 15x t. Sanh.
I5r Mekh de R. Ishmacl 42:6
Beshallah TARGUMS 42:7
21,154, 155 3: 40-4 20, 235 II:13
20, 156, 158 6: 16-19 Mekh. de R. Ishmael I:7
Mekh. de R. Ishmael I:
Mekh. de R. Ishmael 10:9
Mekh. de R. Sime'on 15:3
169,170 bar Yohai 16:4
Index of Passages Cited gt: mtr Tanh. Beshallah 60:14
156,158 Tanh. Noah 74:13
ARNb Tanh. Re'eh 79: § MHG Tanh Toledot 82:7
PRE Tanh. Wayyaqhel QI: Ir TANHUMA (ED. BUBER) 98:14
Tanh. B. Shemoth 99:1
Tanh. B. Wayehi 99:12
OTHER JEWISH WORKS 25:2 ro 32:1
162, 167 Midrash Aggadah Index of Passages Cited JEROME p155 154, 164, Midrash Tannaim on p. 61
201, 215 Exodus 201, 216 Pp. 160
201, 202 Midrash Sam. p.63
200, 202, 215, 906-7 182, 183 76:3
965-6 234, 235 Aggadath Bere'shith p.69
TI4 DEAD SEA SCROLLS P.74
Damascus Document P.76
1725 209 27 427 2: 16-21 Genesis Apocryphon P79 122,123 GREEK AND LATIN p. 130
Pseudo-Philo LAB p. 134
Index of Passages Cited 69.6
5-15: § 24,92 3.14: 5-6 Comm. in Ioelem. r8r 6.15: 3-9 73 Ad Evangelum 7.21: I-12 73-7 212, 213 12 Pref.
18.65: 15-16 195, Comm. in Eph.
Comm. in Ep. ad I20-I2I Comm. in Philemon 123.13
Adv. Helvidium II: 24
Trans. of Chronicon 2.1
Comm. in Osee. preface 97 2.4: 1
1.2: 16-17 113, Apol. adversus Libros 2.512
4.9: 14-21 CHURCH FATHERS AMBROSE 8.3.
4o Index of Passages Cited CYRIL OF JERUSALEM 6.72
De Civ. Dei Mystagogical De Abr.
I§.10-1L 127, Procatecheses 2.85
Testimonia De Paradiso 16.15
De Spiritu Sancto 16.32
179, 180 DIODORE OF TARSUS asi Catena Frag. in Petit ii Expositio Evangelii 20.11-12 103,105 Secundum Lucam De Trin.
Catenaare in Petit ii pee 7 De'Gen. adLite Catena Frag. in Pete i aan Catena Frag. in Petit ii AUGUSTINE 9.19 ag 128 pe Gen contra DIDYMUS THE BLIND
Comm. on Isaiah EGERIA T5210 Itinerarium Egeriae s8 Index of Passages Cited I EUSEBIUS OF CAESAREA Chronicon MELITO OF SARDIS HE 8.21
6.25.2 102 ORIGEN Onomasticon (ed.
IGNATIUS Hom. in Gen.
Klosterman) Ad Magnesios II IO 80.24
9-7-1043 II 105, 118 53-4 JOHN CHRYSOSTOM Sel. in Gen.
EUSEBIUS OF EMESA Hom. in Gen.
PP. te 108; 1095 Hom. in Ep. Heb.
7 i. ? a 23 119 14:13
187, 8 184, and cee, 2 81 25:1
JULIUS AFRICANUS 31:7
GREGORY OF TOURS Chronicon 31: 46
JUSTIN MARTYR 40:9,16 221, 227 Visions 28.2-5 PG 12: 120CHILARY OF POITIERS 63.2
Index of Passages Cited Comm. in Ep. ad TERTULLIAN Sel. in Judg.
In Esa. Homilia 1.34 ff.
In Hier. Homilia 6.24
LOT In Cant. Cant. iy rt2 Apologeticum De Hist. Susannae Ep. ad Afr.
Comm. Series in Matt.
Mart. Exhort De Virginibus I2§ 16, 233, 234 Apologia 'THEODORET £26~7 rir Comm. Series in Joh.
181,219 1.90-124 10) 2.13
JEWISH WRITERS IN GREEK JOSEPHUS I.122-47 1.123-5 138, 139 1.302
Index of Passages Cited 1.777, Contra Apionem 289-92 18,210 Quis Heres QG 2.96
199, 200, Quod Deus 3.54
De Vita Mosis 4.189-90 Quis Rerum 2.109; II4-15 MEDIAEVAL JEWISH COMMENTATORS RASHI pp. 109, TI9, 124, 145, 148, 150, 167, 169, 171, 177, 184, 194, 205,
213, 218, 228 Index of Passages Cited CLASSICAL WRITERS CICERO 5.265
HERODOTUS STRABO De Officis Hist.
LUCAN VIRGIL Pro Rab. Post Pharsalia Georgics 15.41
PLINY Eclogues HOMER Nat. Hist.
INDEX OF AUTHORS Aberbach, M. 150, 159, 173, 177, 185 | Devreesse, R. 17, 108, 109, 118, 126, Ackroyd, P. R. 92, 148 127, 172, 177, 179, 184, 192, Adriaen, M. 105
204, 205, 207, 209, 233 Albeck, J. 113, 184, 197 Diez Macho, A. 101, 102, 103 Alexander, L. 21, 197 Divjak, J. 4, 27 Alexander, P. S. 130, 138 Doran, R. 181, 190 Altmann, A. 137
Ben-Ami Sarfati, G. 137
Bardy, G. 4, 6, 16, 183 Feldman, L. H. 137, 193 Bardy, G. 3, 4, 6, 16, 90, 183, 226 Field, J. 108, 109, 110, 136, 153, 1545 Barnes, T. D. 23
185, 192, 199, 211, 230 Barr,J. 205
Barthélemy, D. 95, 98, 99 Fischer, B. 116, 137 Baskin, J. R. 181
Fishbane, M. 14, 161, 188, 211, 219, Beer, M. 240
Fraade, S. D. 124, 125 Bowker, J. 106, 124, 125, 127, 130, Freudenthal, J. 189
146, 157, 172, 180, 227 Brown, D. 16
Geiger, A. 106, 117, 153, 159, 161, Buber, S. 163
199, 222, 226 Burney, C. F. 100
Ginzberg, L. 20, 227 Burstein, E. 166, 167, 198 Ginzberg, R. 105, 1144, 119, 122, 183, Butterweck, A. 209, 210 222, 226 Goodman, M. 95
Goshen-Gottstein, M. 139, 140, 142, Cavallera, F. 5, 6, 9, 10, 26, 88, 91, 144, 204, 242 Charlesworth, J. H. 143, 181, 190, Gribomont, J. 6, 23, 92, 94 I9I, 210, 220 Grossfeld, J. 107, 134, 143, 148, 150, Claus, F. 25
159, 162, 173, 177, 185, 196, Cohen, G. D. 137
202, 206, 218, 227, 232, 236, Collins, J. J. 143
242, 243, 245 Courcelle, P. 106, 141, 190, 204 Gruenwald, I. 104
Griitzmacher, G. 6, 9, 10, 26, 92 Daniélou,J. ro1, 102, 159 Davies, W. D. roo, 205 Hammond, N. G. L. 89
Le Déaut, R. 125, 138, 137,139,141, Harl, M. 116, 120, 122, 124, 128, 143, 157, 161, 164, 180, 188, 134, 138, 161, 166, 168, 170, 216, 236 179, 185, 187, 203-5, 208, Index of Authors
Harl, M. (cont.) Nautin, P. 23, 25, 90, 99 219, 220, 228-31, 233, 240, Neubauer, A. 138, 242 Von Harnack, A. ros Neusner, J. 207
Petit, F. 100, 101, 103, 105, 106, 108, Jackson, H. 132
109, 113, T14, 115, 119, 123, Jay, P. 23, 89, 93, 94, 99, 110, 112, 148, 154, 160, 179, 198, 205, I1§, 120, 145, I§1, 158-60, 220, 233 168, 182, 186, £89, 191, 193, von Rad, G. 227
I9§, 205, 210, 211, 240 Rahlfs, A. 103, 178 Jellicoe, S. 103
Rahmer, M. 20, 108, 119, 122, 125, 131, 132, 134, 136, 145, 147, Kamesar, A. 2-4, 6~10, 12, 13, 16, 148, 160, 157, 161, 163, 165, 18, 23, 25, 26, 90, 92-6, 98, 170-2, 174 175, 178, 183, 99, 103, 105, 106, 108, 109, 184, 188-90, 192, 195, 201, ILI, 112, 114, 148, 119, 122, 202, 213, 215, 218, 222, 226, 124, 125, 128, 131, 134, 1355 227, 232, 236, 240, 242, 244 138, 140, 14%, 142, 151, 154, Reventlow, H. 137
1555 159, 160, 163-6, 170, Rosenbaum, M. 119
178-81, 184, 185, 187, 190, Routh, M. J. rox 202, 205, 208, 210, 211, 216, 220, 222, 226, 229, 233 Salvesen, A. 97, 107, 108, 110, 112, Kamin, S. 14
II3, 116, 117, T19, 120, 122, Kannengieser, C. 99
123, 130, 132, £49, 154, 170, Kasher, M. 10, 18, 26, 116, 119, 124, I71, 177, 179, 188, 193, 197, 126, 202 2OL, 205, 226, 227, 236 Kautzsch, E. 239
Schade, L. 8, 9, 92, 94 Kelly, J. N. D. 88, 91, 92, 97, 176 Schafer, P. 178
Klein, M. L. 102, 112, 199, 234 Schiirer, E. 95, 97, 98, 189, 190, 220, Krauss, S. 20
De Lagarde, P. 27, 166, 170, 171, 183 Silbermann, A. M. 119
De Lange, N. R. M. 18, 102, 104, Silverstone, A. E. 154
107, 122, 133, 1§4, 187, 221, Singer, I. 242
£27, 225, 227, 230 Larsson, G. 127
Lewis, J. P. 130, 133 Solari, P. 6, 92 Liebermann, S. 104
Lim, T. H. 130, 1314.
McNamara, M. 138, 139, 141, 142, Swete, H. B. 103
153, 178, 190, 239 Mara, G. M. 25
Thackeray, H. St. J. 141
Tov, E. 14, 98, 168 Millar, F. 95, 192 Millar, W. T. 168, 230, 211 Urbach, E. E. 104
Vallarsi, D. 26, 27, 140, 154, 203 Index of Authors Vermes, G. 95, 123, 146, 148, 180-2, 125, 127, 137, 153, 155, 166, 207, 226, 227 I71, 172, 179, 185, 187, 198, Vogt, E. 215
202, 208, 218 Winter, P. 216
Wevers, J. 114, 116, 120, 122, 124, GENERAL INDEX Aaron 17, 18 Babel, tower of 142, 145 Aaronic line, the 18 Baptism 136, 160, 185, 194 Aaronic Priesthood: (pre-) 196 Beer-Sheba 176, 195 Abel 119, 120, 121, 124 Benj(ijamin 18, 19, 22, 215, 216, Abraham 12, 13, 17, 18, 20, 111,
133, 146-50, 153, 158, 160-4, Bethel 24, 150, 176, 198, 216 167, 169, 171, 173, 174, 176, Bethlehem 91, 215, 216 178-84, 189, 191%, 193-5, 207, Bible 149, 160, 205 217, 223 marriage of 19 Calvary 183 seed of 166 Cain 119-24 wife of 147 Canaan 144, 149, 214, 216 Abram 147, 149, 156, 163, 164 Chaldeans, the 20, 146, 148, 182 married neice 148 Christ 91, 94, 96, IOI, 102, 106, 107, Adam 16, 109, 110~i3, 117-20, 123, I16, 119, 149, 156, 158, 166, 124, 126, 127, 182, 183 167, 188, 194, 206, 207, 212, burial of 183 215, 219, 223, 227, 233, 2375 first Adam 235 238, 241, 242 Alexander the Great 118 ascension of 238 Angel(s) 207, 211, 214, 216 birth of 216 Antiochus Epiphanies: cross of 173 persecution of 244 death of 15, 238 Apostles, the 207 mother of 185 deaths of 15 passion of 194, 224 Aquila 8, 9, 11, 12, 15, 90, 97, 98, resurrection of 128, 179, 238 IOI, 102, 108-12, 115, I17, Christian(s)(ity) 7, 12-14, 18, 22, 23, 121-6, 129, 132, 134, 135, 149, 26, 98-100, 102, 105, 106, III, 153, 154, 159-62, 167, 168, 177, LI4, 116, 118, 124, 125, 127, 180, 183, 186, 187, 192~5, 197128, 133, 137, 138, 142, 149, 202, 205, 206, 208, 211-13, 215, 154, 156-9, 166, 175, 179, 186, 216, 218, 219, 221, 222-6, 228187, 203, 212, 227, 238, 239, 30, 233, 236-8, 242, 234
Arabia 152, 181, 189, 192, 230 gentile 96, 136 Arabians 141 interpretation 178, 185 Aristeas, epistle of 95 scholarship 6 Aram 182 writers 181, 196 sons of 144 Church, the rxr2, 118, 119, 138, 154, Aran 19, 148 166, 185, 196, 238 death of 147 of the gentiles 242 Arboc 182, 216 persecution of 243, 244 Ark of the Covenant, the 133, 134, Zion as a figure of 239 135, 177, 178 Creation 12, 100, 106, 108, 113, 183 Aristotle 2 Aurelius, bishop of Carthage 4, 23, Damascus 144, 159, 160 26, 27 Damasus, Pope 4, 122, 161
General Index Danee 200, 206, 241 Isaac Fi 157, 166, £67, 173-6, 183, , 187-9, 194, 196, 207, 223 David6 binding of 180, 18x , Devil the. ee Satan pit > Ishmael 13, 162, 163, 167, 174, 175, 189, 192 Eden 16, 107-9, 118, 120, 156, 187 Israel 15, 18, 20, 24, 138, 144, 149, Edom 181, 192, 193 150, 160, T61, 176, 180-2, 208— sonsof 217 II, 214, 216, 233, 238, 241, 243, Egypt(ians) 13, 143, 149, 150, 154,
160, 161, 162, 225-7, 230-2, sons of 231 tribes of 234 Elijah 120, 194 Flisha 186 Jacob 11, 13, 15, 19, 20, 182, 192, Ephraim 228, 232, 234 196-200, 204, 206-9, 212~6, sons of 231 233, 235, 238, 242 Esau 11, 13, 15, 20, 22, 137, 157, house of 231 181, 192, 193, 196, 197; 2075 sons of 231 209, 217 as type of Christ 206 : sons of 217 Japheth 22, 136, 137, 138, 148 tymology 9, 23,93, 113, 114,136, Jerusalem 157, 163, 177, 178 156, 164, 173, 210, 218 Joseph 17, 20, 22, 203, 221, 226, Eucharist, the 159 227, 231-3, 236, 243 Eve 19, 110-2, 114, 117, 118, 126, brothers of 228, 229 coat of 219 sons of 234 Fathers, the 13, 100, 101, 108, 112, tribe of 235 « 116, 119, 136, 179, 186, 220 Jui aism,Tews, Jews ete 1, StH 98, iery furnace, the 146 21 TO4, 108, TOP, TOBs EITs Flood, the 128, 130-3, 1355 I71; 173 147-23, 125, 126, 128, 1295 131, FTP 22, 102, 106, 115-7, 121, 122, 132, 133, 136, 137, 140, 142, thy 1255 128 130-55 T3795 TAs 143, 145, 147, 148, 150, 51, TAL, 142, 156, 1575 159, 161 157, 158, 160, 167, 168, 171, 162, 174, 185, 188, 189, 192, 180, 184, 197, 186, 187, 189, 197, 2OI, 207, 219, 221, 226 197, 202, 204, 211, 215, 218, 235, 236, 238, 240-2, 244 222; 2235 226) 235) 237) 244 FTV 21, 102, 115, 116, 121, 122, exeBesis eof oo 196, 226, 235, 238 I24, 130, 131, 133, 1375 139. wadtien ta, te 140, 142, 143, 1A 155, 156, tradition 14, 17, 146, 147, 149, 157, 159, 161, 162, 168, 174, 154s 156, 160, 162, 163, 1745 180, 188-90, 197, 199, 201, 207, 177, 184, 185, 199, 209, 216, 215, 219, 222, 226, 229, 233 220, 221, 235, 238; 239 235, 236, 238, 240-2 244 > Judah 200, 222, 223, 238, 239, 242 GM 121, 123, 135, 199-201, 207-9, tribe of 237 213, 220, 224, 226, 227, 22:
26, 227, 229, Laban 182, 192, 205, 206, 207 Law, the 148, 162, 177, 237 183, 199, 200, 203, Haggadah IO, 12, 13, 19-22, 116, Leqah Tov 213-6, 218, 219, 231, won ne 134, 146, 169, 196, L 234, 240, 243, 244 > evi 199,
Hebrew, The 16, 125, 179, 184, 203, asB aan 203s 209s 2351 2375 218, 220, 233 tribes of 236 General Index Lot 13, 17, 169, 17%, 172 Rachel 199, 200, 203, 214 Luz 176, 198 Rebecca 157, 183, 185, 186 LXX 3, 4, 8-12, 17, £8, 91-9, Lor, Roman Mass see Mass 103, LO6—30, 132, 134~6, 138Rome 1, 90, 137~9, 181, 196
46, 149-56, 159-70, 172, 174~ Reuben 234-7, 241, 242 83, 185-94, 196-206, 208, 207, mother of 199 211-26, 228-43 made mistakes 94, 120, 195 Sarah 19-20, 149, 165-8 Mambre 155, 216, 217 Satan 116, 136, 140, 194 oak of 154, 176, 178 Sekhel Tov 165, 167, 168, 171, 174, Marriage 113, 147, 148, 173 193, 214, 216, 217, 231, 234, Mary the Mother of Christ 166, 185,
Seth 19, 124, 126, 127 Mass, the Roman 157, 186 Shechem 20, 202, 212, 213, 234, 235, Melchizedech 13, 20, 156-9, 212-13 MHG 106, 119, 145, 167, 170, 171, Shem 12-20, 148, 156, 157 174, 189, 192, 216, 231, 242 Simeon 199, 203, 234, 235, 237, 238, Miriam 186, 244, 245
Moriah 176-8, 181 Solomon 120, 167, 177, 223 Moses 125, 143, 147, 150, 189, 221, Symmachus 8, 9, 11, 12, 15, 90, 91, 98, 101, 107-13, I1§, 116, 120, MT 127, 153, 161, 72, 179, 180, 122~§, 129-32, 134, 135, 142, 183, 184, 193, (95, 206, 217, 149, 150, 155, 167, 168, 171, 230, 231 177-80, 187, 188, 192, 194, 195, 201, 204-6, 208, 209, 211, 218, Ngl 122, 130, 135, £37, 177, 180, 219, 223-30, 232-4, 236, 237 189, 206, 208, 209, 225, 233, Syrian, the 16, 103, 104, 135, 136, 235, 238, 24%, 242 179, 184, 205, 218, 220, 227 Noah 22, 120, 127~9, 133, 135, 136, 144, 148, 157 Targum(s), the 103, 108, 109, £11— sons of 145 13, L1§, 116, 148, 121, 125, 131, 132, 135, 137, 139, 140, 142, Paul, Apostle 96, 105, 113, T15, 116, 143, 145, 152, 154-7, 163, 169, 140, 243-5 180, 182, 183, 189, 190, 198, Pesh 103, 106, 108--11, 115-7, 122, 201, 204, 207, 213, 215, 218, 129, 130, 133, (355 136, T51, 219, 224, 229, 230, 233, 234, 168, 193, 194, 199, 204, 205, 236, 237, 239, 243-5 209, 211, 213, 218, 219, 222, Aramaic 21, 22, 105, 106, 118, 225, 226, 230, 233-5, 237 133, 142, 146, 177, 191 Pharoah(s), the 143, 149, 162, 221, Palestinian 12, 101, 116, 190, 236
Samaritan 10g PJ 21, 22, 108-18, 120-35, 137,139, Temple, the 13, 110, 120, 347, 177, 142-6, 148, 150-4, 156, 157, 178, 189, 244 159-63, 166, 168, 171-4, 176, Theodotion 8, 9, 15, 90, 97, 98, IOI, 1775 179, 180, «82, 184, 188-94, 108, 109, ITO, ILI, 143, 115, 196, L97, 199, 201, 202, 206-8, I17, 119-21, 123, 125, 129, 132, 213, 215-22, 224-30, 232-5, 153, 1595 173, 180, 209, 211, 2373 239-45 218, 230, 235, 236 QHG 1-8, 9-19, 21-7, 89, 91-9, Three, the 9, 97-9, 209, 211 IOI, 108, 110, 115, 120, 123, Torah 97, 99, 106, 147, 148, 163, 126, 129, 132, £40, L41, 146, 173, 238, 240 167, 172, 173, (83, 206, 210, TN 22, 102, 103, 109-12, 114-7, 215, 222, 230, 239, 243 I2I~5, 128-37, 139, 141-6,
General Index 1jO-7, 161, 162, 168, 171, 173, 121-5, 127, 128, 131-6, 142, 174, 177; 179, 180, 182, 184, 144, 146, 149, 150, 152-5, 162, 187, 188, 190, 192, 194-201, 163, 168, 170, 171, 173, 175, 205~9, 213, 215, 219, 220, 222, 177, 179, 180, 183, 187, 188, 224-30, 234, 235, 237-45 I9I, 193-5, 197, 198, 200, 201, TO 22, 105, 106, 109-11, 114-7, 204~7, 209, 21I~16, 218-20, I24, 126, 127, 129-35, 137, 222, 224-30, 232, 234-7, 239149-535 155,157, 159, 161, 162,
168, 171, 173, 176, 179, 187, VL 9, 92-4, 103, 109, 10, 113, I14, 188, 193, 194, 196, 201, 202, I16, 122, 124, 129, 135, 136, 205, 206, 208-11, 213, 219, 221, 145, 150, 154, 155, 161, 162, 222, 224-30, 235-7, 242, 245 185, 188, 197, 198, 202, 208, Trinity, the 167, 168, 224 2II, 214, 219-31, 222-5, 234, 237, 239, 241 Vg 11, 12, 92, 94, 103, 106-17, I19, Vulgate, the 6, 8, 9, 98 9 MINN