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Full text of "Isaiah Targum "
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THE ARAMAIC BIBLE
e THE TARGUMS e
an)
NP
PROJECT DIRECTOR
Martin McNamara, M.S.C.
EDITORS
Kevin Cathcart e Michael Maher, M.S.C.
Martin McNamara, M.S.C.
EDITORIAL CONSULTANTS
Daniel J. Harrington, S.J. e Bernard Grossfeld
The Aramaic Bible
Volume 11
The Isaiah Targum
Introduction, Translation, Apparatus and Notes
BY
Bruce D. Chilton
wd
iX Michael Glazier, Inc.
E Wilmington, Delaware
About the Translator:
Bruce D. Chilton is a Lillian Claus Associate Professor of New Testament in the
Divinity School of Yale University. He holds degrees from Bard College, and General
Theological Seminary and Cambridge University. Among his publications are God in
Strength: Jesus' Announcement of the Kingdom.
NPD
First published in 1987 by Michael Glazier, Inc., 1935 West Fourth Street, Wilmington, Delaware 19805.
©Copyright 1987 by Michael Glazier, Inc. All rights reserved.
Library of Congress Cataloging in Publication Data
Bible. O.T. Isaiah, English. Chilton. 1987.
The Isaiah Targum.
(The Aramaic Bible ; v. 11)
Translation of the Aramaic Targum of Isaiah,
which is itself a translation from Hebrew.
Bibliography: p.
Includes indexes.
1. Bible. O.T. Isaiah. Aramaic— Translations
into English. 2. Bible. O.T. Isaiah. Aramaic—
Criticism, Textual. 1. Chilton, Bruce. ll. Series:
Bible. O.T. English. Aramaic Bible. 1986 ; v. 11.
BS895.A72 1986 Vol. Il 221425 86-45346
[BS1513] [224*1042]
ISBN 0-89453-480-7
Logo design by Florence Bern.
Printed in the United States of America.
For E.B. and C.F.D.M.,
with gratitude.
TABLE OF CONTENTS
EDITORS FOREWORD nieron anneni aee d DUAE OG CURE EE REA ede ee ix
PREFACE nn Ier nenn OR AGER EU EIU SEMPER ee EMO NY RR Ur ee BER xi
INTRODUCTION: e uec tree rd erm bei to rice e ever AE xiii
The Theology of the Isaiah Targum ........ see eee xiv
Distinctions of Emphasis within the Targum's Theology xviii
The Formation and Historical Circumstances of the Targum XX
The Importance of the Targum for
the Study of Early Judaism and of the New Testament XXV
Early Citations and Manuscripts of the Targum .... xxviii
Editions and Translations of the Targum ............ xxxi
The Format of the Present Volume xxxiii
BIBLIOGRAPHY
ABBREVIATIONS ...
GLOSSARY nenne ———
TRANSLATION, NOTES AND APPARATUS ..... sess eee 1
INDICES. c A 129
Index of Primary Sources
Index of Secondary Contributions
Index of Targumic Subjects
vii
EDITORS' FOREWORD
While any translation of the Scriptures may in Hebrew be called a Targum, the word is
used especially for a translation of a book of the Hebrew Bible into Aramaic. Before
the Christian era Aramaic had in good part replaced Hebrew in Palestine as the
vernacular of the Jews. It continued as their vernacular for centuries later and
remained in part as the language of the schools after Aramaic itself had been replaced
as the vernacular.
Rabbinic Judaism has transmitted Targums of all books of the Hebrew Canon, with
the exception of Daniel and Ezra-Nehemiah, which are themselves partly in Aramaic.
We also have a translation of the Samaritan Pentateuch into the dialect of Samaritan
Aramaic. From the Qumran Library we have sections of a Targum of Job and
fragments of a Targum of Leviticus, chapter 16, facts which indicate that the Bible was
being translated in Aramaic in pre-Christian times.
Translations of books of the Hebrew Bible into Aramaic for liturgical purposes must
have begun before the Christian era, even though none of the Targums transmitted to
us by Rabbinic Judaism can be shown to be that old and though some of them are
demonstrably compositions from later centuríes.
In recent decades there has been increasing interest among scholars and a larger
public in these Targums. A noticeable lacuna, however, has been the absence of a
modern English translation of this body of writing. It is in marked contrast with most
other bodies of Jewish literature for which there are good modern English translations,
for instance the Apocrypha and Pseudepigrapha of the Old Testament, Josephus,
Philo, the Mishnah, the Babylonian Talmud and Midrashic literature, and more
recently the Tosefta and Palestinian Talmud.
It is hoped that this present series will provide some remedy for this state of affairs.
The aim of the series is to translate all the traditionally-known Targums, that is those
transmitted by Rabbinic Judaism, into modern English idiom, while at the same time
respecting the particular and peculiar nature of what these Aramaic translations were
originally intended to be. A translator's task is never an easy one. It is rendered doubly
difficult when the text to be rendered is itself a translation which is at times governed
by an entire set of principles.
All the translations in this series have been specially commissioned. The translators
have made use of what they reckon as the best printed editions of the Aramaic Targum
in question or have themselves directly consulted the manuscripts.
The translation aims at giving a faithful rendering of the Aramaic. The introduction
to each Targum contains the necessary background information on the particular
work. In general, each Targum translation is accompanied by an apparatus and notes.
The former is concerned mainly with such items as the variant readings in the Aramaic
ix
x Editors' Foreword
texts, the relation of the English translation to the original, etc. The notes give what
explanations the translator thinks necessary or useful for this series.
Not ali the Targums here translated are of the same kind. Targums were translated at
different times, and most probably for varying purposes, and have more than one
interpretative approach to the Hebrew Bible. This diversity between the Targums
themselves is reflected in the translation and in the manner in which the accompanying
explanatory material is presented. However, a basic unity of presentation has been
maintained.
A point that needs to be stressed with regard to this translation of the Targums is
that by reason of the state of current targumic research, to a certain extent it must be
regarded as a provisional one. Despite the progress made, especially in recent decades,
much work still remains to be done in the field of targumic study. Not all the Targums
are as yet available in critical editions. And with regard to those that have been
critically edited from known manuscripts, in the case of the Targums of some books the
variants between the manuscripts themselves are such as to give rise to the question
whether they have all descended from a single common original.
Details regarding these points will be found in the various introductions and critical
notes.
It is recognised that a series such as this will have a broad readership. The Targums
constitute a valuable source of information for students of Jewish literature,
particularly those concerned with the history of interpretation, and also for students of
the New Testament, especially for those interested in its relationship to its Jewish
origins. The Targums also concern members of the general public who have an interest
in the Jewish interpretation of the Scriptures or in the Jewish background to the New
Testament. For them the Targums should be both interesting and enlightening.
By their translations, introductions and critical notes the contributors to this series
have rendered an immense service to the progress of targumic studies. It is hoped that
the series, provisional though it may be, will bring significantly nearer the day when the
definitive translation of the Targums can be made.
Kevin Cathcart Martin McNamara, M.S.C. Michael Maher, M.S.C.
PREFACE
When Martin McNamara informed me of plans to render the Targums in English, I
was excited. When he asked me to look after the Isaiah Targum, I was thrilled.
Although I had then been working with the document for some time, in connection
with my study of Jesus' preaching, the opportunity to order and develop my
thoughts for a translation and commentary was a timely stimulus. No scholar could
ask for a more rewarding challenge than Prof. McNamara gave me, and I remain
most grateful to him.
In accordance with the aims of The Aramaic Bible project, the present volume is
designed with the English-speaking reader primarily in view. Some of the material in
the Apparatus and Notes may nonetheless be of use to Aramaists and more
advanced students of the Targum. Those among the last group mentioned may in
any case have recourse to my earlier book, The Glory of Israel. The Theology and
Provenience of the Isaiah Targum. The present contribution brings up to date and
extends the discussion I have been concerned to develop, without superseding the
detailed work of the previous study. Much of this volume was written while I was a
visitor at Union Seminary in Richmond; I am particularly grateful to Patrick Miller,
who was then Dean, for his arrangement of the visit, and for a research grant from
Sheffield University. While this volume was being produced, 1 took up a position at
Yale University, where two students helped to deal with the proofs. Emily Holcombe
has exercised her eagle's eye, and Gay Forsstrom has prepared the indices.
Progress in theology is difficult to attain. One might imagine that one should build
directly on the foundations of consensus, aud extend our knowledge in that manner.
But the foundation of theology is the study of texts, and the understanding of texts is
prone to change. Theologians must therefore keep a wary eye on the foundations
they build on, lest their castles be left in the air; every act of theological thinking
should grow from the bottom up. I was tutored to appreciate the need for a critical
attitude towards theological fashions in the seminars of C.F.D. Moule and Ernst
Bammel, as well as under their direct supervision. They showed me how rigorous
theological thinking must be; they insisted in their different ways that theology
knows no consensus apart from what exegesis can deliver. I dedicate this volume to
them, not as a colleague, but as an aspirant to their craft.
B.D.C.
INTRODUCTION
The Targum of Isaiah is, on first acquaintance, simply the Aramaic translation of the
biblical book. “Targum”, indeed, is merely the Aramaic term for “translation”, just as
“meturgeman” is the word for someone who interprets or translates. As is commonly
recognized, there is no such thing as an objective or neutral translation from one
language into another: the translator always—and necessarily—conveys his own
understanding of what he translates. The Targum of Isaiah conveys what the meturge-
man took the book of Isaiah to mean. But the Targum is not only an interpreted
version of Isaiah because it is a translation from Hebrew. The meturgeman actively
departed from his Hebrew original in order to express the significance of God's address
through the prophet.
Time and again, the meturgeman introduces a phrase, "the prophet said", into his
Targum. Obviously, when the translation does not depart significantly from the
Hebrew text, this addition is little more than an emphatic reminder that the speaking
voice of the book, as Isaiah's, is prophetic. But the situation is often very different. The
meturgeman may use the phrase when his "translation" is in fact a very free rendering
of the original. In chapter five of the biblical book, for example, the Hebrew text reads,
“] will sing now for my beloved a song of my love for his vineyard ...” (v.1). The
meturgeman applies this imagery as if it were allegorical, “The prophet said, 1 will sing
now for Israel—which is like a vineyard, the seed of Abraham, my friend—my friend's
song for his vineyard ...”. Such transformations of the Hebrew are best understood as
motiviated by a desire to explain the text's intended meaning, although the reference to
“Abraham” does seem a gratuitous innovation, even if the mention of “Israel” appears
fairly straightforward in context. In the same chapter, we read the command:
"Prophet, say to them, Bchold the house of Israel have rebelled against the law, and
they are not willing to repent” (v. 3a). This “translation” is innovative to the surprising
extent that there is no equivalent to it in the Hebrew text. Although it may not be
thought of as a pure addition (cf. the Translation and Apparatus in the present
volume), the following statement, at 24:16a, b, is equally innovative:
From the sanctuary, whence joy is about to go forth to all the inhabitants of the
earth, we hear a song for the righteous. The prophet said, The mystery of the reward
for the righteous is visible to me, the mystery of the retribution for the wicked is
revealed to me!
When the meturgeman speaks in the name of the prophet, his innovations show he
does so with almost prophetic authority. Any significant departure from the Hebrew
original, of which there are many, would justify this statement, but the usage of "the
prophet said" suggests the meturgeman took his quasi-prophetic status quite seriously.
xiii
xiv Introduction
He specifically claims to articulate, not only what Isaiah the prophet said, but what
Isaiah meant to say, or should have said. He did not claim to be a prophet himself, even
implicitly, since one would have to speak directly on God's behalf, not on Isaiah's, to be
considered a prophet. But the meturgeman's innovative rendering of the Hebrew text
marks him as more than a "translator", or even an "interpreter", in the usual senses of
those words. By his adding, deleting, inverting the order of words, and providing fresh
contexts for those words, the meturgeman voiced a new message for his time.
What was that message, and in what period was it expressed? The first part of the
question, which concerns the message of the Targum, should be given precedence over
the second, which concerns the historical circumstances under which the Targum was
produced. The Targum itself provides evidence of its own theology, while remaining
silent on questions of authorship and date. Indeed, there is no unequivocal evidence in
respect of the latter sorts of question: to answer them requires an understanding of the
theology of the document.
The Theology of the Isaiah Targum
Certain key aspects of the meturgeman's theology have already been mentioned above.
His mind is focused on “the house of Israel". His concern is for the people who have the
benefit of God's promise to Abraham (5:1), and who have nonetheless “rebelled against
the law" (5:3). He looks forward to a time when judgment will be revealed from *the
sanctuary", as reward for the righteous and punishment for the wicked (24:16).
The terms and phrases which evoke this theology, “the house of Israel", “Abraham”,
"the law", "the sanctuary", and "the righteous" all recur throughout the Targum. They
are not isolated instances, but constitute part of the characteristic and innovative usage
of the meturgeman. This becomes evident when one consults the concordance com-
piled by van Zijl (1979), which gives both the wording of the Targum and the corres-
ponding formation of the Hebrew text (when there is one). It is not the purpose of the
present introduction to examine characteristic terms and phrases individually or in all
of their occurrences, since an earlier work undertakes such an analysis, and relates the
usage of the Targum to that of rabbinic literature (Chilton [1982]). The present purpose
is rather to sketch the theology of the meturgeman as a guide for the reader in
encountering the Targum for the first time. But it is important to bear in mind that only
the characteristic usage of the meturgeman will here be cited to describe that theology.
The repeated, frequently very innovative, language of the meturgeman is the best index
available of the understanding of Isaiah which he desired to convey. In the Translation,
innovative language is printed in italics, to which reference may be made as passages
are cited in this Introduction.
The meturgeman's understanding of Israel is dichotomous. Israel has, on the one
hand, been chosen by the election of Abraham; indeed, Israel is in a position of divine
privilege (28:9):
To whom was the law given, and who was commanded to apprehend wisdom? Was
it not the house of Israel who were beloved more than all the peoples, and cherished
more than all the kingdoms?
But there is, on the other hand, a darker side to this election, and therefore to Israel's
identity. The law, which is the very seal of God's choice, has become a scandal (28:10,
again, a very innovative rendering):
Introduction xv
They were commanded to perform the law and what they were commanded they did
not wish to do. The prophets prophesied concerning them, that if they repented ...
and they did not listen to the sayings of the prophets; they went in their own pleasure
and did not desire to perform my pleasure; they hoped that the service of the idols
would be established for them, and they did not hope for the service of my sanctu-
ary. My sanctuary was as little in their eyes, to serve there; my Shekhinah was as
little in their eyes there.
Obviously, Israel in the view of the meturgeman really is rebellious (cf. 5:3), not merely
apathetic. The people actively resist the call of the law which comes from God and is
voiced consistently by the prophets. They even despise the sanctuary in their preference
for idolatrous worship and belittle God's own presence, his "Shekhinah" (cf. the Glos-
sary) in the cult of the Temple. For the meturgeman, there is a critical divide between
what Israel is and what Israel ought to be.
In the face of Israel's apostasy, God is far from mute. In addition to sending the
prophets (cf. 28:24; 50:4) time and again, despite the negative reaction of Israel to them,
he intervenes in punishing deed (57:17):
Because of the sins of their mammon, which they robbed, my anger was upon them,
I smote them, removed my Shekhinah from them and cast them out; ] scattered
their exiles because they went astray after the fantasy of their heart.
Exile is the appropriate condition of Israel, in view of his apostasy. Just as the people
are scattered from the land which was—and still is--promised to them, so the She-
khinah they despised is removed. There is nothing metaphorical about this punishment
in the meturgeman's mind. The exile is actual, military defeat, and the departure of the
Shekhinah involves the destruction of the sanctuary (32:14):
For the sanctuary is desolate, the multitude of the cities which were its service are
devastated; our stronghold and our hiding place has been searched, now it is deso-
late and devastated for a time, a place that was a house of joy, a pleasure of kings,
now has become a plundering of armies.
The desolate, abject condition of the people is the just result of their disobedience.
What has become of the promise to Israel through Abraham, which is such an
important feature of the meturgeman's theology (cf. 48:15, 16)? In his mind, God's
“Memra decreed a covenant with Abraham" (v. 15a), and he has sent this same
“Memra” in the ministry of the prophet (v. 16d). The term “Memra” is used in
various contexts in the Targum (cf. the Glossary), and involves so many meanings
that it cannot even approximately be rendered with a single English word. Basically,
it refers to God as he responds to and addresses Israel,and as such it also provides the
occasion on which Israel might react. Precisely because "Memra" usage represents
the intersection between God's response to Israel and Israel's to God, it is the
primary means by which the meturgeman explains how God and Israel relate to one
another. As he sees it, God is constant in his promise to Israel, because that promise
was based on the assumption that Israel would do the law. The present condition of
Israel is not only consistent with God's promise to Abraham, in a way it confirms the
promise, because the punishment of Israel's rebellion is the converse of what God
xvi Introduction
desires, the blessing which comes of faithfuiness. Just this logic is very clearly present-
ed, by means of “Memra” language, in the opening chapter of the Targum (vv. 19, 20):
If you are willing and attend to my Memra, you shall eat of the good of the land; but
if you refuse and do not attend to my Memra, by the adversary's sword you shall be
killed; for by the Memra of the LORD it has been so decreed.
“Memra” here is both what decrees and what Israel might accept or reject on the basis
of that decree. In its aspect as the LORD’s intention, “Memra” is constant; in its aspect
as the object of, and the rejoinder to, Israel's response, “Memra” is variable. The
ambivalence of the meturgeman is deliberate and necessary: he is attempting to explain
how a faithful, changeless God can have chosen a fickle people whose history approx-
imates a state of collective manic depression. The meturgeman acknowledges this state
of affairs, but insists that God's constancy is not compromised by the vicissitudes of
Israel. God's promise through Abraham remains, even if Israel's behaviour prevents its
achievement.
Terms such as *Memra" and *Shekhinah" in the Targum are frequently said to be
used in order to avoid speaking of God in anthropomorphic terms. There is some
validity in this generalization: the meturgeman seems somewhat uncomfortable with
saying God, rather than his Memra, is rejected by the people, or that God, rather than
his Shekhinah, has left the sanctuary. On the other hand, the evidence of the Targum
runs against any claim to the effect that God is remote in the meturgeman's theology.
Most notably, he innovatively speaks of the *LORD (cf. 37:4, 17, 24; 38:16; 40:10;
30:4; 53:4; 58:2; 61:1, 11; 64:4), sometimes in contexts which refer to quasi-human
activity (cf. 10:12; 25:8; 28:22; 29:13; 30:20; 48:16; 49:22; 50:5, 7, 9; 52:4; 56:8; 65:13, 15).
These usages make it evident that the meturgeman can conceive of God in his most
personal being, as the One who is called “Yahweh” (ywy), as speaking, helping, sending
prophets, and gathering outcasts, and also as destroying, and even killing. It follows
from this observation that, when the meturgeman uses terms such as “Memra,” “She-
khinah," and "kingdom (of God)" (cf. the Glossary), his motivation is not simply to
avoid predicating action directly of God. He is, after all, quite capable of doing so if it
suits his purpose. Rather than being merely replacement words, designed to avoid
anthropomorphism, such terms deliberately emphasize some aspect of God's activity,
be it in his word of command (“Memra”), in his availability in the cult (“Shekhinah”),
or in his eschatological intervention on behalf of his people (“kingdom”).
In his analysis of the contemporary situation of Israel, then, the meturgeman defends
the righteousness of God. But his defense does not confirm the status quo: for him,
Israel really should behave very differently, so that the condition of God's people might
be restored. Accordingly, “repentance” is a central concern of the Targum, and the
ground of the meturgeman’s concern is stated in the first chapter (v. 18a):
Then, when you return to the law, you will beseech before me, and I will carry out
your request, says the LORD.
Introduction xvii
The verb “return” is indistinguishable from “repent”; only context can determine which
translation should be preferred, and here Israel is called to restore his relationship to
God through the law, to enact the terms of Abraham's original vocation. It is no
accident that the "Memra" usage cited above immediately follows
the present verse. "Memra" and “repent” constitute co-ordinated usages by which the
meturgeman, conscious of Israel's present plight, calls for repentance throughout the
Targum.
The promise to Abraham is such that, provided Israel repents, God will “gather the
exiles from the east, to bring openly, like a swift bird from a far land, the sons of
Abraham, my chosen” (46:11a). The promise to Abraham is sure, and—if only Israel
lives up to the vocation to do the law—it will be fulfilled. Although exile is deserved by
Israel, it is a condition God desires to end. The return of the exiles is to involve the
military triumph of Jerusalem (56:9, cf. v. 8 for a reference to “exiles”):
All the kings of the peoples who were gathered to distress you, Jerusalem, will be cast
in your midst; they will be food for the beasts of the field —every beast of the forest
will eat to satiety from them.
Just as apostasy occasioned exile and defeat, so repentance—by God's sure promise—
is to bring restoration and victory.
The agent of this dramatic vindication is none other than God's Messiah, a figure to
whom an astonishing range of activity is assigned. Seated on the throne of David
(16:5), he is to receive tribute from those he subjects (16:1), because "the Gentiles will be
shattered before the Messiah" (10:27c). But it should not be imagined that the function
of the Messiah is only military in the meturgeman's thinking. He is to be, as Paul
Humbert put it, a “holy rabbi" ([1911] 40, 41) who restores by what he teaches as well
as by the victory he wins (53:5b):
and by his teaching his peace will increase upon us, and in that we attach ourselves
to his words our sins will be forgiven us.
His efficacy in restoring Israel, however, has to do, not only with the correct content
of his message, but also with God's personal acceptance of his prayer. Whether he
prays for the people and their sins (53:4), or against the Gentiles (53:7), he is answer-
ed. The result is that the exiles return (53:8) and he even, as an eschatological figure
of judgment, “will hand over the wicked to Gehenna” (53:9). The Messiah is, for the
meturgeman, at once general and teacher, intercessor and final arbiter.
The focus of much of the Messiah's ministry is the Temple he is to restore (53:5a):
And he will build the sanctuary which was profaned for our sins, handed over for
our iniquities.
It is on the strength of this restoration that the meturgeman can expect joy to proceed
from the sanctuary “to all the inhabitants of the earth” (24:16; 38:11), and--
conversely—that he can predict the coming of the peoples to the Temple, where God's
Shekhinah will again be found, in order to *walk in the teaching of his law" (2:3). The
Messiah's function is both physical and spiritual, precisely because restoration involves
xviii Introduction
both rebuilding and the fulfilment of divine promise. The messianic vindication which
is at the heart of the meturgeman's theology is also the animating hope of the Targum
as a whole.
Distinctions of Emphasis within the Targum's Theology
The sketch of the meturgeman's theology which has been offered above is not
exhaustive, but it does touch upon leading ideas the Targum is designed to convey. The
reader should take account of them in encountering the text; they provide a guide to
the intended meaning of the document as a whole. At the same time, the reader should
also be aware that, even within these leading ideas which are expressed by means of
characteristic usages, distinctions of emphasis become apparent. These emphases
certainly fit comfortably within the theology described, but they convey somewhat
different impressions of just how that theology is to be understood.
The ministry of the Messiah, as the meturgeman sees it, has already been detailed.
Even within its broad range, the following statement comes as something of a surprise
(43:102):
“You are witnesses before me," says the LORD, “and my servant the Messiah with
whom I am pleased."
Although the Messiah is regularly an eschatological figure in the Targum, he is here
something of an eternal figure. He exists already as a witness before God, without
reference to his very tangible ministry of restoration. It must be stressed that this
emphasis does not contradict the normal Targumic teaching; indeed, an eschatological
figure is of necessity to be conceived of as pre-existent, in that he is part of the divine
intention. But the interpretation of 43:10 coheres with others in the Targum which
speak of things hoped for as if they were accomplished facts.
Another instance of the same phenomenon is provided by the meturgeman’s
language of “repentance”. As we have seen, repentance in the Targum is pre-eminently
what the meturgeman demands from his audience. In the face of national calamity, it
represents the only divinely sanctioned way forward, and Israel’s failure in respect of
repentance to the law is the very reason for that calamity. At times, another level of
meaning is exploited within this theology (57: 18a):
The way of their repentance is disclosed before me, and I will forgive them.
What is elsewhere urgently demanded is here described as accomplished; some are
already “penitent” (v. 19, cf. 21:12; 33:13 and the Notes). As in the case of the usage of
“Messiah”, we appear to be confronting a tendency to transmute hope into actuality.
As examples of this sort mount up, that distinctive tendency seems all the more
important for an understanding of the Targum.
Characteristic usages of the term “Shekhinah” also evince two levels of meaning,
levels which are cognate with the distinction we have already encountered. Normally,
the Shekhinah is viewed as despised by Israel (cf. 28:10, cited above) and removed by
Introduction xix
God as a result (cf. 57:17, cited above), but soon to be returned by him, provided Israel
repents (4:3):
And then the LORD will create over the whole sanctuary of the Mount of Zion and
over the place of the house of the Shekhinah a cloud of glory— it will be covering
it by day, and the dense cloud will be as a flaming fire by night; for it shall have
glory greater than was promised he would bring upon it, the Shekhinah will be
sheltering it as a canopy.
Alongside this clear and consistent emphasis upon the strict association between the
Shekhinah and the sanctuary (an association which is depicted as abused by Israel,
temporarily interrupted, but soon to be restored), there is another, less robust
emphasis. Repeatedly, the Shekhinah is referred to as located in "the heavens of the
height" (6:6; 32:15; 33:5; 38:14, cf. the Translation and Notes). Obviously, the She-
khinah must somewhere be waiting safely to return in order for God to restore it, just
as the Messiah must already exist if he is part of God's eternal purpose. But “the
heavens of the height" phrase is used in context to stress more the inviolability than the
restoration of the Shekhinah. By means of the usage, the meturgeman insists that the
withdrawn divine presence is itself a seal of God's surety and ultimate victory: whatever
the conditions of life may be, the Shekhinah is abstracted from them, and therefore its
efficacy is protected.
In that the association between the Shekhinah and the sanctuary house is operative
throughout the Targum, the understanding of the Shekhinah as secure in the heavens
also influences the meturgeman's portrayal of the Temple. As we have scen, the
sanctuary is generally considered to be desolate as a result of Israel's "sins", but soon to
be built again by the Messiah. The statement in 6:3, therefore, where the sanctuary is
located “in the heavens of the height" seems rather startling. Because Isaiah’s heavenly
vision in chapter 6 is already connected with the Temple in the Hebrew text, this
innovative departure is understandable, but it betrays a distinctive attitude towards the
sanctuary. To claim some form of eternity for the Messiah and the Shekhinah is one
thing, to claim it for the sanctuary seems quite another. One should not be too
rationalistic in assessing this distinction, however. The sanctuary is never merely a
building in the Targum, even though it does require messianic reconstruction: as the
place of the Shekhinah, whether actually or proleptically, the Temple is possessed of a
divine aspect. The point, nonetheless, is that this aspect is exploited in an unusual way
in 6:3, in order to convey a sense of the present, heavenly reality of what elsewhere in
the Targum could only be described as real in an eschatological sense. The present
usage therefore joins the others which have been mentioned in evoking a distinct level
of meaning within the characteristic terms and phrases used by the meturgeman.
Within this distinct level of meaning, there appears to be a tendency to move from
anticipation to actuality in respect of God's action as described under the categories of
Messiah, Shekhinah and sanctuary. In respect of repentance, even Israel's saving
response to God is seen as already under way. But while the divine reality is secure "in
the heavens of the height", and Israel is beginning to move along the right lines in
ethical terms, the condition of God's people is nonetheless that of being "exiled to
Babylon" (43:14). There is nothing unusual in speaking of the people as sent into exile,
but in the present case exile seems more the status quo than a condition soon to be
xx Introduction
ended. (For the particular oddities of the usage, cf. the Notes.) It might also be
significant that, instead of the usual designation of Israel as a “house”, "congregation"
is sometimes employed, as at 52:2. Although the usage is innovative, it is not a radical
departure from the Hebrew text, which already directs the address to captives outside
the promised land. “Congregation” would simply seem to be a Targumic term which is
employed to speak of such people. But they are more on the mind of the meturgeman
than on that of the authors of the Hebrew text. In the Targum, the command is given in
40:3 to prepare highways, not for “our God”, but for “the congregation of our God".
Similarly, the call is given in 57:14 to remove obstructions, not simply “from my
people's way", but "the way of the congregation of my people". While *house of Israel"
generally implies the national existence of God's people, whether as presently fallen
into decay or as soon to be restored, the "congregation" usage frequently implies a
post-nationalistic perspective, and may denote a group which requires restoration
before any claim to statehood can be made.
Distinctions of emphasis among the characteristic terms and phrases which have
been surveyed therefore suggest that there are two levels of meaning within the overall
theological orientation of the Targum. The first level is practical and national. Within
its perspective, the Messiah, repentance, and Shekhinah are all urgently desired: only
their realization can bring about the restoration of the sanctuary and the return of the
house of Israel from exile. The second level is more settled in outlook. Within its
perspective, the Messiah and the Shekhinah already exist in God's sight, repentance
has begun and even the sanctuary is already present, albeit in heaven. Despite the
theoretical existence of all that, however, there appears to be a certain acknowledgment
that Israel is much more a gathered community waiting upon God than a national unit.
The two levels do not contradict one another; it is just that the first is rather more
eschatological than the second, and the second rather more theoretical or abstract in its
understanding of divine realities than the first. What they have in common is a hope in
the messianic vindication of Israel. At the first level, that hope involves the military
victory of the Messiah and the actual rebuilding of the Temple. At the second level, it
involves waiting for God, of whose power the Messiah is witness; God alone guards the
contents of restoration in heaven.
The Formation and Historical Circumstances of the Targum
The theology of the Targum and the levels within it constitute the primary evidence on
the basis of which one can fit the document into the development of early Judaism and
rabbinic Judaism. By “rabbinic Judaism", we mean the Judaism defined by professional
discussion of the Torah, the law given to Moses and refined by subsequent exposition.
The dominance of the rabbinic ideal of the exposition of Torah appears to have been
secured from the beginning of the second century A.D. The rabbis themselves believed
their ideal reached all the way back to the biblical exposition of Ezra (cf. Nehemiah
8:1-8). But until the destruction of the Temple in A.D. 70, there was more variety in
Judaism than the adjective “rabbinic” would suggest. Teachers such as Jesus might be
called “rabbi”, while deviating from the practice of exposition developed in the rabbinic
academies of a later period. Moreover, the groups responsible for intertestamental
Introduction xxi
literature and the writings discovered near the Dead Sea appear to have pursued ideals
of interpretation which were not rabbinic, and the priestly aristocracy had yet other
ideals. The Judaism from which the rabbinic movement emerged as the dominant force
was characterized by more ferment and variety than is evident in the rabbinic corpus.
At the same time, it was recognizably a form of Judaism: the Bible was taken as the
classic expression of God's will which required some sort of exposition. "Early Juda-
ism", then, refers to Jewish religion between its biblical phase and its rabbinic phase.
The language of the Isaiah Targum does not permit us to place the document very
exactly within the periods of early and rabbinic Judaism. There is a growing tendency
among Aramaic linguists to claim some antiquity for it on the basis of similarities with
documents from the first and second centuries A.D. (cf. Kutscher [1960] [1976]; Fitz-
myer [1971] [1973-4] [1975] [1979] [1980]; Kaufman [1973]; Tal [1975]; Fitzmyer and
Harrington [1978]. But the study of Aramaic dialects in respect of dating Targums is
notoriously complex (cf. Chilton [1982] 7-11), and there is another understanding of
their language which would place the Isaiah Targum somewhat later (cf. Kahle [1958]
[1959] [1960] [1966]; Díez Macho [1960] [1971] [1973]; Black [1967] [1968]. Aside
from the consideration that Aramaic dialects are difficult to order into a logical pro-
gression, we should mention that —whenever the Targum was produced —generations
of scribes copied it until the Middle Ages, from which time extant manuscripts are
available, and later. That Aramaic was not the first language of these scribes is perhaps
shown by the number of Hebraisms and orthographic variants which have crept into
their work, The contribution of such copyists to the actual linguistic shape of the
document makes it a less than perfect witness to subtle differences among Aramaic
dialects which thrived, some of them simultaneously, centuries before the extant
manuscripts. Some competence in Aramaic was preserved among the learned after the
Arab conquests in the seventh century, which brought a change in the commonly
accepted language; even spoken Aramaic has managed to survive until our day (cf.
Garbell [1965]). But although it is a virtual certainty that the language of the Targum is
later than that of the book of Daniel, which was produced in the second century B.C.,
there is no similarly fixed end point before the Arab conquests.
In the Talmud (Megillah 3a), the Targum of the Prophets is ascribed to Jonathan
ben Uzziel, who was a disciple of Hillel, a contemporary of Jesus. (On this basis,
“Targum Jonathan" was the name assigned to the translation of “the Former
Prophets”, commonly known as the historical books of the Old Testament, and of “the
Latter Prophets", that is, the Prophetic books properly so called.) The terms in which
the ascription is made are most interesting, since Jonathan is said to have worked
under the guidance of Haggai, Zechariah, and Malachi, the biblical prophets. Histori-
cally, of course, that is quite impossible, but the statement may be taken to illustrate in
a creative way the prophetic claim which the meturgeman makes. But can the metur-
geman be identified with Jonathan? Even within the uncertain world of rabbinic ascrip-
tions, the answer would appear to be “no”. Talmud also mentions one Joseph bar
Hiyya, a Babylonian rabbi whose death is reckoned to have occurred in A.D. 333 (cf.
Grossfeld [1971] 847), as discussing Targumic interpretation. To be sure, creativity of
the sort claimed for Jonathan is not ascribed to Joseph (cf. Chilton [1982] 2, 3), but it
would be unwise to dismiss this hint that later rabbis may have been involved in
shaping the Targum as we know it.
xxii Introduction
Recently, the attempt has been made to assign Targum Jonathan as a whole to the
school of Aqiba, the great teacher of the second century (Smolar and Aberbach
[1983]. This is an attractive thesis, since the authors are able to document coincidences
between the Targum and the teaching of Aqiba (pp. If., 129). But at times their
argument is strained to the breaking point. For example, they claim that in 19:19 the
reference to an altar in Egypt "established before the LORD”, rather than “to the
LORD”, agrees with the possibly Aqiban teaching that the temple of Onias had no
validity in respect of vows (pp. 17, 18, cf. the Notes). In fact, of course, *before" is
commonly used in the Targum (cf. the Glossary), and it does not bear the specialized
meaning attached to it by Smolar and Aberbach. More especially, v. 18 in the Targum
refers to people in Egypt “swearing by the name of the LORD of hosts”. Obviously, the
meturgeman either contradicts the allegedly Aqiban teaching, or—as seems more
likely—he is quite unaware of it.
The thesis propounded by Smolar and Aberbach is further undermined by their own
admission that passages in the Targum relate to periods after Aqiba. For example, they
agree that the understanding of 44:13b accords with later interpretations of the verse
(cf. p. 48 [and 80-83, 88, 120] and the Notes). Indeed, they agree to assign the exposi-
tion, not to the Tannaitic period, when “repeaters” (Tannaim) such as Aqiba taught,
but to the Amoraic period, when "expositors" (Amoraim) took up the work of their
predecessors. (The Tannaitic period of discourse came to a close during the second
century A.D., and the Amoraim continued the tradition thereafter.) Moreover, the
view which accords with the Targum seems to have been current among the Amoraim
in Babylon, where the rabbis eventually settled, not in Palestine, where Aqiba lived.
Aqiba was famous, or infamous, among the rabbis for his support of the revolt against
Rome of Bar Kokhba, as a result of which it is said he died. The evident nationalism of
the Targum may be taken to manifest a general similarity with Agiba’s position, but
this observation should be treated with caution. First of all, the relation between Aqiba
and Bar Kokhba remains a matter for discussion (cf. Schäfer [1978] [1981]). Secondly,
there does not appear to be any support for the Bar Kokhba movement in the Targum.
It is probably better to view the Targum as evidence for the sort of ethos and expecta-
tion from which the second major revolt against Rome resulted.
An even more determined attempt to root the Targum in the conditions of the Bar
Kokhba movement has been made by Arie van der Kooij (1981). He argues (1) that the
prophetic pretension of the meturgeman indicates he was a priest (pp. 198-203), (2) that
the nationalism of the Targum focuses attention on Eleazar, the priestly associate of
Bar Kokhba (pp. 204, 205), and that (3) this Eleazar is to be associated with the
Tannaitic rabbi known as Eleazar of Modim (pp. 205-208), who was perhaps of priestly
ancestry. At each point in this apparently logical progression, van der Kooij presses the
evidence in a tendentious manner. Although there was a certain connection between
prophecy and priesthood in early Jewish thought (cf. Blenkinsopp [1974]), the infer-
ence that all prophetic figures considered themselves priests, or that they had to be
priests in order to consider themselves prophets, is not justified. Smolar and Aberbach
(1983) 11 are able to document the rabbinic understanding that, since the destruction of
the Temple, prophecy has been taken from the prophets and given to the wise. As we
have seen, such a derivative notion of prophetic authority seems to be claimed by the
meturgeman, without reference to any allegedly priestly lineage. As we have also seen,
and will discuss further below, it is not possible to limit the exegesis of the Targum to
Introduction xxiii
the school of Agiba, or even to the Tannaitic period. Lastly, “Eleazar” was a common
name among the rabbis. That those who bore the name were of priestly descent is
possible, and perhaps one of them is to be identified with Bar Kokhba's colleague (cf.
van der Kooij [1981] 205 n. 150), but the identification remains unproven.
Van der Kooij's thesis is not only overly specific in attempting to identify the metur-
geman; it is also designed to refute the idea that the Targum grew out of the practice of
translating scripture in synagogues (p. 209). He takes it to have been promulgated by
Eleazar for usage in such a setting, however. In arguing this point of view, van der
Kooij is consciously staking out a new position in the face of an established consensus
(p. 188). The coherence of many passages in the Targum with rabbinic ideology was
established by Geiger (1928) and Churgin (1927); since the writing of van der Kooij's
thesis, which was completed for submission at Utrecht in 1978, further examples have
been adduced (Chilton [1982]; Smolar and Aberbach [1983], and cf. the Notes in the
present volume). The evidence is all but irrefutable that the Targum is to be understood
as a translation intended for reading in synagogues which was produced with rabbinic
participation. To this extent, the rabbinic ascription of translational activity to Jona-
than ben Uzziel and Joseph bar Hiyya appears to be warranted.
Jonathan and Joseph, however, are far distant from one another in both space and
time. Is it plausible to argue that the Targum as we know it emerged substantially
over the rabbinic generations between first century Palestine and fourth century
Babylon? The classic contribution of Pinkhos Churgin (1927) was intended to show
precisely that such a prolonged period of formation must be reckoned with. He cited
28:1 (pp. 23, 24, cf. the Notes) as alluding to the period before the destruction of the
Temple, and 21:9 (pp. 28, 29, cf. the Notes) as instancing an allusion to Jewish life in
Sassanian Babylon. The Notes in the present volume give many more examples of
references to conditions in both the Palestinian and Babylonian phases of the
Targum's emergence. Such examples evince a picture which coheres with the
correspondence of the Targum to Tannaitic (Palestinian) and Amoraic (Babylonian)
interpretation. (Some of these correspondences have already been mentioned; many
more are cited in the Notes, and in Chilton [1982].) Van der Kooij (1983) 191, 192
and, more dogmatically, Smolar and Aberbach (1983) xxvii discount Churgin's
argument for an Amoraic phase of the Targum's development, but they do so
without considering his case in detail. They also do not consider (inevitably, in the
case of van der Kooij) further evidence developed in a later monograph (Chilton
[1982]. Churgin was well aware that the range of correspondences between the
Targum and rabbinic interpretations of the Prophets does not permit of any easy
identification of Jonathan and Joseph as the authors of the Targum ([1927] 16).
Nonetheless, Churgin's analysis of the emergence of the Targum as a Tannaitic and
Amoraic document —which remains the best foundation for critical study—can
claim a certain affinity with the picture which is conveyed by the Talmudic
ascriptions.
In our description of the levels of meaning within the overall theology of the
Targum, we distinguished between the national, eschatological perspective of one
level, and the more settled, theoretical orientation of another. The first appears to
suit the Tannaitic phase of the Targum's development, and the second its Amoraic
phase (cf. Chilton [1982] and the Notes). But the development of the Targum was not
such that it is possible to discern actual sources within the work. Some of the
xxiv Introduction
chapters appear in their present orientation to reflect more the Tannaitic level of
thinking (in the Notes, cf. 7, 11, 15, 16, 19, 22, 23, 24, 25, 26, 27, 28, 29, 42, 49, 50, 52,
53, 55, 64, 65), and some more the Amoraic level (in the Notes, cf. 13, 18, 21, 32, 33,
37, 39, 43, 44, 47, 51, 59). As the listing within parentheses suggests, runs of
interpretation—especially within the Tannaitic phase—coincide with both levels of
meaning. On the other hand, in some cases both levels seem to be represented within
the final forms of chapters (in the Notes, cf. 10, 11, 34, 48, 54, 57, 58, 60, 63, 66), and
often the levels are in such close proximity, and penetrate each other to such a
degree, that to speak of discrete source documents would appear to be inappropriate.
The two levels of meaning that have been described are both expressions of the
significance of Isaiah, and each contributed to the coherent, but variegated, theology
of the Targum. To speak of distinct editions within the document, rather than of
sources, would perhaps be more helpful. At both the Tannaitic and Amoraic phases,
current interpretations of Isaiah were obviously gathered together, and ordered into
the paraphrase which we know as the Targum. But it is impossible to know whether
a complete Targum was produced at the Tannaitic phase, and reworked at the
Amoraic phase, or whether both phases were partial affairs, and only formed a
coherent whole when they were brought together. The latter alternative is perhaps
the more probable, in that much of the material in the Targum coheres with the
general theological orientation of the document, but is not easily assigned to either of
the two levels (in the Notes, cf. 1, 2, 3, 4, 5, 6, 8, 9, 12, 14, 17, 20, 30, 31, 35, 36, 38, 40,
41, 45, 46, 56, 61, 62). Such unassigned material is so substantial that it seems
incautious to posit a complete edition (or editions) prior to the document we have
before us. In a loose sense, a process of compiling material within the Tannaitic and
Amoraic phases might be called "editorial", but to speak of literary editions
superimposed, the later on the earlier, might be misleading.
A variety within the circumstances referred to by the Targum in its two levels can
be discerned, and this also militates against imagining that the levels correspond to
fixed literary editions. (In all the instances cited below, cf. the Notes and Chilton
[1982].) Within the Tannaitic level, the Temple is normally viewed as having been
desolated, as we have seen, and 29:1-3 presents a graphic allusion to the successful
Roman seige. On the other hand, 22:15-25; 28:1-4, in their attacks on the priestly
hierarchy, appear to assume there is still a Temple to dispute over. While 25:2 is
directed to a period when there was some threat that a heathen shrine might be built
in Jerusalem, a threat which eventuated in A.D. 136, 65:4 laments the building of a
city by Herod Antipas (in the first century) on the site of an old cemetery. The
existence of interpretative strata within the Tannaitic level therefore seems plain.
Such strata are less apparent within the Amoraic level, largely because its period is
not characterized by traumatic events of the sort which confronted earlier interpret-
ers. Nonetheless, 43:14 and 57:19, for example, correspond to different strands of
Amoraic opinion.
By taking into consideration the interpretative levels (and strata within those
levels) which have been described, the rabbinic ascriptions of authorship, the
language of the Targum, its allusions to various historical circumstances, and recent
critical discussion, it is possible to arrive at a consistent picture of how the Targum
took shape. During the Tannaitic and Amoraic periods, it would appear, rabbis
developed an interpretative translation of Isaiah. Successive generations took up the
Introduction xxv
work of earlier interpreters until the coherent Targum we can now read emerged.
Individual passages, in their coherence with Rabbinica, intertestamental literature,
and the New Testament, and in their allusions to historical circumstances, may be
datable to a considerable extent. But taken as a whole, the Targum better represents
an interpretative ethos than a single historical period. Accordingly, to speak of the
“meturgeman” who was responsible for the Targum is to refer to generations of
(mostly anonymous) interpreters. Their collective work is coherent, but attention
should also be paid to the particular message which the meturgeman of a given
passage might develop in his translation. That message might be seen as
representative of the general theology of the document, of a particular level or
stratum within it, or it might appear to be quite unusual.
The Importance of the Targum for the Study
of Early Judaism and of the New Testament
The Isaiah Targum, along with most of the Targums, occupies an important place
within Rabbinica. Generally speaking, rabbinic literature consists of discussion among
professional teachers, and it is designed for professional teachers. In the case of
Mishnah (and Talmud), that discussion focuses on the correct regulation of corporate
and individual life. In the case of Midrash, the discussion is developed by means of
reference to scripture. In the main categories of rabbinic literature, there is a great
variety of regulative teaching (halakhah) and narrative teaching (haggadah), and a
deliberate joy in comparing, contrasting, and adjudicating among different points of
view. Above all, rabbinic literature is an incentive to further study and reflection upon
the issues and interpretations it treats of. The specific attribution of opinions to named
rabbis is frequently—and understandably—taken with some reserve by scholars, but
there is practically no doubt that the rabbinic academies which were founded after
A.D. 70 were the source of the discussions in rabbinic literature.
As compared to this wealth of material, the Isaiah Targum may at first sight
appear rather thin. Rabbis are not named; in fact, readings in the Targum can only
be associated with rabbinic teaching by inference. The very nature of the Targum as
a translation, however free, implies that some ideas were, as it were, overruled by the
Hebrew original, even though they might have been dear to the meturgeman. On the
whole, the Targums are only of secondary importance as sources of professional,
rabbinic thought. But it is precisely their position in the penumbra of the academies
which makes the Targums interesting. They were intended, not so much for study in
academies, as for reading in synagogues. The rabbis countenanced the reading of
more than one Aramaic translation in certain cases (cf. Megillah 21b), although they
insisted the meturgeman should speak from memory, in order to avoid confusion
between the translation and the written text in the popular mind (cf. Megillah 32a).
Although the rabbis attempted to control the Targums used (cf. Kiddushin 49a), they
also consulted with the populace to arrive at the phrasing they recommended (cf.
Genesis Rabbah 79.7). In other words, we owe the existence of written Targums,
including the Isaiah Targum, to the diligent attempt of the rabbis to discipline the
practice of synagogue worship. But what they sought to discipline was in its origins a
xxvi Introduction
folk practice: the delivery of unwritten targums on an ad hoc basis. It is therefore not
surprising that even extant Targums sometimes do not accord with rabbinic teaching
as we otherwise know it (cf. Chilton [1982] 4, 5). The Targum informs us much more
than any other sort of rabbinic literature about the understanding of Isaiah which
ordinary attenders at synagogues might have shared.
The insight which the Targum offers into devotional, as distinct from professional,
Judaism is all the more valuable because in its Tannaitic phase it reflects develop-
ments in the period before and immediately after A.D. 70. The academies which gave
us the bulk of rabbinic literature were not constituted until after the destruction of
the Temple, and the literature itself was not produced until the second century and
later. The ethos of early Judaism, which can largely only be inferred, is less of a
mystery in view of the Targum. Particularly, the Targum is something of a bridging
document between intertestamental literature on the one hand, and Rabbinica on the
other. Similarities with the intertestamental corpus are cited in the Notes, but refer-
ence might be made here to Tobit 13:10; 14:5, where hope for the glorious rebuilding
of the Temple is expressed, and to the critical attitude toward the contemporary
cultic order in the Damascus Document (cf. Davies [1982]). The Targum, of course,
is possessed of an ambivalent attitude to the Temple, which corresponds partially to
both of the sources cited. The evaluation of the Temple in early Judaism is a matter
for further scholarly discussion, but it is evident that the Targum ought to have a
place in that discussion. Indeed, early Judaism generally will probably be better
understood as the place of the Targums within it comes better to be appreciated.
Of the documents of early Judaism, the New Testament is among the most diffi-
cult to assess. Assessment is difficult because the New Testament belongs both to the
early Jewish world and to the world of Hellenism. At the point of origin we encoun-
ter a rabbi named Jesus who drew on the conceptions of his religious environment in
order to develop a fresh message about God, and to act on that message in a notably
eventful ministry. But the force of his activity was such that, within a generation, we
find his followers discoursing about him in Greek, and using the conceptions of
Hellenistic popular philosophy in order to do so.
A treatment of the sayings of Jesus which appear to be related to the Isaiah
Targum is offered in a separate volume (Chilton [1984]); those passages, and other
possible points of contact between the New Testament and the Targum are cited in
the Notes. Owing to the nature of the New Testament's formation, the most evident
coincidences with the Targum appear in sayings of Jesus. Examples include Jesus'
reference, in Mark 4:12, to Isaiah 6:9, 10. Jesus’ “citation”—which by any standard is
very free—appears closer to the Targumic version of the passage than to what is
presented in the Hebrew and Greek versions of the Old Testament. Similarly, Jesus'
famous statement concerning those who take up swords (Matthew 26:52) may allude
to the Targumic form of Isaiah 50:11, and the identification of Gehenna in Mark
9:48 as the place “where their worm does not die and their fire is not quenched” (cf.
Isaiah 66:24) accords with the interpretation of the Targum. Jesus' proverb, "in the
measure you measure it will be measured to you" (Matthew 7:2; Mark 4:24), finds an
echo in the Targum, as well (27:8). Examples of this sort help to substantiate the
finding that the Targum in its Tannaitic level reflects Jewish traditional thinking in
the first century A.D. They should also be appreciated by students of the New
Testament as clues to the meaning and impact of Jesus' teaching.
Introduction xxvii
From the point of view of studying the New Testament, the early Jewish under-
standing of Isaiah is itself of considerable importance. Isaiah is the biblical book
most frequently cited in the New Testament, and there are certain themes expressed in
the Targum which correlate with central motives in the theology of Jesus and his
followers. “The kingdom of God” was the fundamental element in Jesus’ preaching
(cf. Matthew 4:17, 23; 9:35; Mark 1:15; Luke 4:43), and the Targum also evinces a
theology of the kingdom (cf. 24:23; 31:4; 40:9; 52:7; Chilton [1978] [1979] [1984]
58-63). There are important distinctions, of course, between the meturgeman’s theol-
ogy and Jesus’. In the former, the kingdom is to be revealed on Mount Zion particu-
larly (24:23; 31:4) as part of the eschatological vindication the prophets will
announce (40:9; 52:7). In the latter, the kingdom knows no geographical restriction
(cf. Matthew 8:11, 12; Luke 13:28, 29), and is sufficiently present to be acted upon in
Jesus' own ministry (cf. Matthew 12:28; Luke 11:20). Such distinctions remind us
that there is no question of a simple correlation between Jesus' beliefs and the
meturgeman's; they were both too creative to permit of the facile equation of the
two, and it must be borne in mind that Jesus represents a period of early Judaism
which is represented by the Targum in only a partial way.
The idea of Israel's rejection of the prophets is prominent in the Targum (cf. 28:10,
11, for example), and it also appears in Jesus' preaching (cf. Matthew 23:29-32,
34-37; Luke 11:47-51; 13:33, 34). But Jesus portrays the reaction against the
prophets as more violent than the meturgeman does; the meturgeman may perhaps
have softened a rather extreme early Jewish motif (cf. O.H. Steck [1967]). The
association between the holy spirit and prophecy in the Targum appears to be typical
of early Judaism (cf. 40:13; Schafer [1972]; Chilton [1982] 48-52), and seems to have
been shared by Jesus (cf. Mark 12:36, where prophetic authority is ascribed to
David). Indeed, Jesus' own claim to the spirit (cf. Luke 4:18, where he cites Isaiah
61:1) may to some extent rest upon the supposition that the spirit is essentially a
prophetic gift (cf. Dunn [1980] 129-162). Even the more elaborate teaching of Paul
may owe something to the early Jewish association of the spirit with prophecy (cf. I
Thessalonians 5:19, 20 and Davies [1977] 177-226). The question whether Jesus
wished to be thought of as the (or a) Messiah remains open (cf. Matthew 16:15f.;
Mark 8:29f.; Luke 9:20f.), largely because the precise meaning of the term appears to
have been developed flexibly in his time (cf. de Jonge [1966]). But the Targumic
portrait of the Messiah as a prayerful teacher, not merely a victorious leader (cf.
52:13-53:12), may help to explain why some, at least, came to see the forceful rabbi
from Nazareth in messianic terms.
The milieu and theology of early Judaism remain to be defined and explained by
scholars, both scholars of Rabbinica and scholars of the New Testament. Rabbinic
Judaism and Christianity emerged from a common religious origin and went their
separate ways. Sometimes, those ways have been catastrophically divergent. But the
animus of the past is not a sufficient excuse not to confront the common challenge of
the present. Rabbinic theology and Christian theology share their origins in early
Judaism, and neither can be fully appreciated without reference to their shared
matrix. There is still a tendency among Christian writers to assume uncritically that
Jesus and his followers departed from Judaism, as if the only point of Jewish religion
was to be superseded by something else. To approach the question in this way is to
reduce early Judaism to a mere foil. There is some rhetorical impact to be enjoyed in
xxviii Introduction
describing Jesus as transforming a religious system which is characterized as legalis-
tic. (Who, after all, will want to defend legalism?) But documents such as the Targum
witness eloquently to the living vitality which the Jewish people discovered in a
relationship to God ordered by the law. Whatever the rhetorical advantage of reduc-
ing their religion to legalism, it has no place in critical discussion. It impoverishes our
understanding of Christian origins, and is a travesty of Jewish religious thinking. But
impoverishment is also the result of trying to force early Judaism into the mould of
later, rabbinic theology. Those who claim that anything which departs from rabbinic
norms is deviant, be it Jesus’ teaching, the understanding of the covenant at Qumran,
or intertestamental eschatology, introduce an anachronistic standard. The Isaiah
Targum is evidence for the greater diversity of early Judaism as compared to rab-
binic Judaism. From both a Jewish and a Christian perspective, an analysis of early
Judaism is an urgent priority, and requires from us all something of a fresh start. The
Isaiah Targum is only a part of the evidence to be considered, but it is time for
common consideration to begin.
Early Citations and Manuscripts of the Targum
Zacharias Frankel (1872) 10, 11 ascribed the authorship of Targum Jonathan to
Joseph bar Hiyya, the rabbi of the academy of Pumbeditha in Babylon. The close
connection between Joseph and the Isaiah Targum in its presently extant witnesses is
undeniable. In Pesahim 68a, Joseph is said to have rendered Is. 5:17, “and the righteous
shall possess the possessions of the wicked"; his rendering not only betrays the same
interpretative tendency of the Targum in its signal departure from the Hebrew text, but
employs precisely the same words (in the same order) as appear in the Targum. There
are indeed only slight syntactical differences between Joseph's rendering and the
Targum, in that "possessions" appears with the pronominal suffix, and d appears
before "the wicked", Within Aramaic usage, Joseph's version is the more idiomatic, but
there is no question of a substantive difference between the two renderings. In fact,
given the different textual histories of the Talmud and the Targum, their coincidence
here is striking. The crucial point in favour of Frankel's suggestion (which has had
several supporters, cf. Churgin [1927] 13 and Strack [1972] 128) is that the text of
Pesahim 68a prefaces the rendering, “as R. Joseph translates" (kdmtrgm rb ywsp). On
the face of it, Joseph is to be identified as the meturgeman of the Targum.
Consideration of a second passage, however, leads to a more cautious appraisal. In
Sanhedrin 94b, the following translation of Is. 8:6 is given in Joseph's name:
Because this people despised the kingdom of the house of David which leads them
gently as the waters of Shiloah that flows gently, and are pleased with Rezin and the
son of Remeliah ...
Word for word, this rendering corresponds to the extant Targum, with only ortho-
graphic variation, Although the departure from the Hebrew text is not as striking as in
the previous case, the fact of verbatim agreement over a longer run of material should
be taken seriously. But for precisely that reason, the introduction to the reading in
Sanhedrin 94b is all the more significant:
Introduction xxix
R. Joseph said, But for the Targum of this verse, I would not know what it says.
Quite evidently, "the Targum" is for Joseph an extant guide to meaning, not his own
composition. Calling attention to these and similar passages (one of which [cf. Rosh
Hashannah 23a]is ascribed to Rab, not Joseph), Churgin (1927) 15 concluded that the
Targum was merely cited by Joseph, and that its attribution to him betrays ignorance
of the actual author.
Our discussion has already put in doubt any conception of Targumic authorship as
the work of a single individual. Rather, a continuum of principal tradents appears to
stretch from the first century into the Amoraic period; it is in this context that Joseph
properly belongs. Although Churgin wisely discounted the view that Joseph authored
the Targum, he may have been excessively skeptical in dismissing attributions to
Joseph as the result of ignorance. Joseph seems to have been aware of Targumic
tradition, and to have used it in discussion. His name appears consistently enough in
connection with specifically Targumic renderings of the Prophets generally to suggest,
in association with the evidence already cited, that an Isaiah Targum much as we can
read today was taking shape, or had already taken shape, during his life. Because
Joseph was blind (cf. Baba Kamma 87a, cf. Shabbath 109a), his Targum was oral for
him, whether or not it had been committed to writing, and the evidence is not sufficient
to discount the possibility that the Targum may have been fluid enough to have been
influenced by Joseph's interpretative activity. Joseph therefore appears at the stage
when the Aramaic Targum was nearing its final form, but before its attestation as a
textually fixed document. :
As is regularly the case in the study of rabbinic literature, the dates of extant
witnesses lag far behind the final evolution of the Targum. The editions of Sperber and
Stenning, as well as the concordance compiled by van Zijl (1979), take the British
Museum manuscript numbered 2211 as the base text of the Targum. As described by
Stenning (p. xxviii), the manuscript gives the Hebrew and Aramaic of the Latter
Prophets in alternative verses, and is dated [475. Despite its lateness, study of the
witness, together with the variants presented by other witnesses, confirms the decision
to accord it pride of place. Although the Targum can here be studied in comparison
with the Hebrew text, B.M. 2211 tends not to harmonize its readings with the Hebrew
text as the other witnesses do, and it is apparent that such harmonization was the
besetting sin of scribes of the Targum. B.M. 2211 generally presents the Targumic
innovation of and departure from the Hebrew text, and it does so with stylistic and
grammatical consistency. On the other hand, there are occasions on which B.M. 2211
presents grammatical mistakes, stylistic infelicities, or harmonizations.
Such instances generally become apparent when one compares the manuscript to
two others, B.M. 1474 and B.M. 1470. Stenning (p. xxviii) tentatively dates B.M. 1474
to around 1589, but this dating is based on the possibility that the scribe is the same as
that of another document of that year. Nonetheless, B. M. 1474 is a good second best to
B.M. 2211 when judged on the criteria stated above. B.M. 1470 contains haphtaroth,
that is, Prophetic lections which were to follow readings from the Pentateuch in the
course of worship in synagogues. Because some of the lections were repeated during the
liturgical year, they are sometimes repeated in the manuscript, and on some of these
Occasions, variants appear (cf. Sperber, p. vi and [IVB; 1973] 141). B.M. 1470 is
therefore difficult to characterize textually, and—of course—it does not include the
XXX Introduction
whole of the Isaiah Targum; for these reasons, it is not taken as the primary text,
despite its relatively early date (1484, as reported by Stenning, p. xxviii). Three further
manuscripts collated by Stenning and sometimes noted in the present volume include
two from the Bodleian (2617 and 2618) and one from the Bibliotheque Nationale
(1325); they are not dated, and apparently were not consulted by Sperber. On the other
hand, Sperber—in contrast to Stenning—did consult the manuscript of the Jews'
College, which he dates to 1486 (cf. [IVB; 1973] 139, 140). As he observes, however, the
scribal practice evidenced in the manuscript makes it more noteworthy than reliable.
The oldest known manuscript of the Isaiah Targum, which contains all of the
Prophetic book, is the Codex Reuchlinianus, which is dated 1105 (according to
Sperber [IV B; 1973] 140, 141). Unfortunately, however, this witness is characterized by
textual oddity, and on the principal that a witness is first of all to be judged by the
quality of its text, not its date, scholars have tended to regard its readings as secondary.
The manuscript contains a number of expansive additions which do not accord with
the style of the Targum, either in content or wording. Such expansions are regularly
found in the margin of the manuscript itself, not in the main text, and they appear to
belong to a variant recension of the Targum. The relative lateness of the text type of the
Codex Reuchlinianus, when compared with that of the manuscripts usually taken as
primary, is suggested not only by the observation of its oddity, but also by the
consideration that the earliest authors to cite the Targum in literary sources do not
normally attest the expansive material of Reuchlinianus. The sources of quotations
collected by Sperber include works by Dunash ben Labrat (tenth century), Yonah ibn
Ganah (eleventh century), Nathan ben Jehiel (whose Aruk was completed in 1101),
Rashi (who died in 1105), and David Kimhi (who died in 1235). But it must be stressed
that the relationship of the Codex Reuchlinianus to the text type normally considered
primary remains a matter for investigation. Sperber himself points out (pp. ix, x) that
the authors he cites attest a variety of readings, and that sometimes they were
bewildered by the variety of options available. (The modern reader may also have
recourse to further witnesses, some of which are listed by Sperber and Stenning.)
Moreover, some of the editions of the authors' works consulted by Sperber may have
been influenced by a later Targumic textual type, for example that of the Rabbinic
Bibles (cf. below); the relevance of such authors, as well as the place of Reuchlinianus
in the development of the Targumic tradition, must be regarded as a pressing question.
Nonetheless, B.M. 2211 has provided critical scholarship with a relatively stable
working base, and it may be regarded as the best (albeit relative and provisional) index
of the best text of the Targum. It is only relatively so, because it may be corrected in
respect of grammar, style, and harmonization with reference to B.M. 1474, 1470,
Bodleian 2617, 2618, Bibliotheque Nationale 1325, and Reuchlinianus (when the last
witness does not appear aberrant in its text form). It is only provisionally so, because
the questions posed by Reuchlinianus and citations by medieval authors remain to be
resolved. Within those limitations, however, a fairly straightforward criticism of the
Targumic text on the strength of B.M. 2211 may be recommended.
Introduction xxxi
Editions and Translations of the Targum
The first printed edition of the Targum Jonathan is that of the First Rabbinic Bible
(1515-1517), which is frequently—but not always— supported in its readings by the
Second Rabbinic Bible (1524, 1525). Despite the proximity in time of these editions to
the manuscripts mentioned above, their text is not regarded as sound. Secondary and
unsubstantiated changes are constantly introduced (cf. Sperber [IVB, 1973] 138), usu-
ally in the interests of accommodation to the Hebrew text, and the result on occasion is
the appearance of Hebraism. The same observation may be offered in respect of the
. Antwerp Polyglot Bible (1569-1573, cf. Sperber [1VB; 1973] 142), although this edition
contains readings which are sometimes independent of the earlier two. Nonetheless, all
three of these editions from the sixteenth century were in a position to benefit from
manuscripts which are no longer extant, and for this reason they have normally been
taken seriously as witnesses to the text of the Targum, at least when their readings are
not accommodations to the Hebrew text.
The same cannot be said of the polyglot of Bishop Brian Walton (1657), which
simply reproduces the text of the Sixth Rabbinic Bible (1618, 1619; cf. Sperber [IVB,
1973] 141). But Walton also provided a translation of Targum Jonathan into Latin,
which has served translators since both as a preliminary treatment and a repository of
the learning of seventeenth century Semitists. Basing his own work partially on Wal-
ton's, C. W.H. Pauli provided a translation of the Isaiah Targum alone in 1871, which
was designed for use in missionary work among Jews. Despite its tendentious purpose,
Pauli's translation amounts to an enduring contribution to scholarship. His translation
in itself, of course, was quite useful in stimulating interest in the Targum. The phra-
seology of the Authorized Version shines though his rendering, although he was willing
to depart from it. This gives his work a certain attractiveness, even when—as some-
times happens—the construction of the meaning of the Aramaic text suffers as a result.
But Pauli's greater contribution probably lies in another direction. He diligently col-
lated the various printed editions of the Targum which followed in the wake of the
Rabbinic Bibles. These editions, the majority of them polyglot, are not merely slavish
imitations; they sometimes evidence substantial variants in the text. Because Pauli's
mind was concentrated on the task of writing a coherent translation of a single biblical
book, he recognized the stylistic oddity of some of these variants and was inclined to
describe them as interpolations into the text. In considering these readings as secon-
dary, Pauli anticipated the policy of the two great editions of the twentieth century
which will be described below. (The term “interpolation”, however, has been shown to
be less accurate than “recension”, for reasons discussed in the last section.) Although
the work of Stenning and Sperber has superseded his in matters of detail, Pauli
perhaps influenced the procedure of his successors, and his work is a clear demonstra-
tion that printed editions of the Targum cannot be ignored by those who are interested
in the development of its text.
Some of the variant material identified by Pauli as secondary is apparently derived
by the polyglot editions from the Codex Reuchlinianus, which was published by Paul
Lagarde in 1872. Sperber offered some trenchant criticism of Lagarde's scholarly
practice ([IVB, 1973] 18, 19, 140, 141), but his work was a great incentive to text critical
activity, most of all on the part of Sperber himself. Once it was shown that the earliest
manuscript available did not agree with the text of the Rabbinic Bibles, which was
xxxii Introduction
previously taken as standard, it was obvious that the textual restoration of the Targum
was an urgent task for scholarship.
The Isaiah Targum was the first candidate for textual restoration, at the hands of
J.F. Stenning, who began work forty years before the publication of his edition and
translation (1949). Stenning prints extracts from Lagarde's edition of Reuchlinianus in
an appendix, but he bases his text primarily on the British Museum manuscripts. At
the time he began his project, these manuscripts had only recently been acquired by the
British Museum, although extracts had already been published (cf. Stenning, p. v).
Stenning was particularly interested in the superlinear pointing of these authorities,
which he, along with contemporary scholars and also recent investigators, held to be
prior to the sublinear system, which approximates to that of Hebrew. Indeed, his work
in this regard may be considered a systematic application of Dalman's then recent
proposals in respect of Aramaic grammar. Text critically, Stenning established the
pre-eminence of B.M. 2211, both by collating other manuscripts against its readings,
and by printing its readings even when it is contradicted by other witnesses which offer
readings he himself considered more plausible. (Stenning does from time to time
correct B.M. 2211, but he attempts to keep such changes to a minimum.) Stenning's
programmatic faithfulness to B.M. 2211 on text critical grounds occasionally stands in
conflict with his interpretative decisions. Sometimes he follows other witnesses in his un-
derstanding of what the Targum means, even though his text continues to follow B.M.
2211 (cf., for example, 57:10); in such cases, of course, reference to his apparatus will
resolve the apparent inconsistency between the facing Aramaic and English pages.
Stenning’s translation is a more direct rendering of the Aramaic text than is Pauli's,
and he is less influenced by the wording of the Authorized Version. Nonetheless, he
wrote in the conventional style of biblical translation in his time (in which, for example,
the second person singular and plura! pronouns are distinguished, and the older
endings of second and third person singular forms are retained in verbs). The impact of
his style is somewhat reminiscent of that of the Revised Version, although in fact his
translation is a fresh piece of work, and is certainly more innovative (as compared to
the Authorized Version) than the Revised Version. Stenning tends from time to time to
shape his translation of the Targum according to his understanding of the Hebrew text,
but that is perhaps an inevitable tendency when one confronts obscure statements in
Aramaic.
No modern scholar has been more closely identified with the textual study of the
Targums than Alexander Sperber. He began work on a fresh edition of Targum
Jonathan in 1924; starting with a collation of the First Rabbinic Bible with the Codex
Reuchlinianus (cf. Sperber [IVB, 1973] 18, 19), he proceeded to collect manuscript
evidence iri the most systematic fashion to date. As in the edition of Stenning, he took
B.M. 2211 as his basic text, which he corrected only in cases of obvious error. The glory
of his edition is its apparatuses. On each page, Sperber indicates which of the manu-
Scripts and printed editions he consulted presented readings for that page. With
recourse to this list, the reader is able to infer that the witnesses so listed agree with the
printed text, unless attention is called to them in the apparatuses which follow. The
enormous dedication necessary to carry out this policy puts an extremely useful
instrument in the reader's hands: it is possible in Sperber's edition to trace the tenden-
cies of individual witnesses over a run of material, or at particular passages. Below the
list, Sperber sets out variations of pointing and spelling, which are of moment to the
Introduction xxxiii
study of the linguistic complexion of witnesses, and to the investigation of Aramaic
phonology, morphology, and orthography. There follows an apparatus containing
consonantal variants. This is the most crucial apparatus for most students of the
Targum, since (in addition to certain differences in spelling) substantive variants are
included here, frequently involving alteration of wording, omission, or expansion. (The
additions of the Codex Reuchlinianus, for example, may be traced in this apparatus.)
Lastly, Sperber's edition cites quotations of the Targum by medieval authors which
present possibly variant readings.
The difficult circumstances which attended Sperber's research are alluded to in the
“Forward” to his last volume ([IVB, 1973] xiii-xv); he did not live to see its publication,
as is laconically, but movingly, noted by the publisher. That Sperber's edition largely
supersedes Stenning's is not open to question, most of all because Sperber's appara-
tuses are so systematically set out. (In Stenning's edition, one cannot trace the tenden-
cies of witnesses, and the sorts of evidence categorized by Sperber are placed in a single
apparatus, together with Stenning's own suggested alterations and occasional com-
ments.) But Sperber's work is not free of typographical error, for which Stenning's
might serve as a corrective, and Stenning did consult texts which Sperber did not (some
of which remain difficult to identify). These two modern editions therefore belong side
by side in the critical study of the Isaiah Targum, and—even on the supposition that
B.M. 2211 will continue to serve as the basic text—there is good cause to encourage
further textual inquiry.
The Format of the Present Volume
This book is designed for those who are beginning Targum study, and provides mate-
rial for those who have already progressed somewhat. Beginners will have recourse first
of all to the Translation, and the Notes are intended to help orient them in the message
conveyed by the Targum in its two levels. Students with recourse to Aramaic will
perhaps require remarks of a linguistic and textual nature; such comments are made in
the Apparatus. Additional material for more advanced students is also offered in the
Notes, to help relate the exegesis of the Targum to intertestamental documents, Rab-
binica, and the New Testament.
THE TRANSLATION adheres to the requirements of the overall project in present-
ing the innovative wording of the Targum in italics, while the more straightforward
rendering of the Hebrew text by the meturgeman is presented in roman type. In order
to facilitate comparison with the Hebrew text among those who may not be fluent in
Hebrew, the Revised Standard Version has been followed as much as possible. Where
the RSV offers an acceptable translation of the Hebrew and Aramaic texts, its wording
and punctuation, as well as its division into chapters and verses, have been incorpo-
rated. (Proper nouns are also given in the forms familiar to English-speaking readers,
even when the Aramaic terms differ from their Hebrew counterparts.) At times, how-
ever, the meturgeman construes the Hebrew text reasonably, but in a way different
from that of the RSV, and in these instances roman type is employed even though the
English rendering must depart from the RSV. The translation of innovative pasages in
the Targum is deliberately rather more literal than the style of the RSV is in translating
the Hebrew text; the intention is to give innovative material stylistic, as well as typo-
xxxiv Iniroduction
graphical, emphasis. In any case, students with an elementary knowledge of Aramaic
will perhaps require a translation which is more easily related to the base text than the
RSV is, at least in innovative passages. Idiomatic features of the Aramaic text, such as
the use of the preposition "before" in unexpected contexts, and of the determined state
(which approximates to the usage of the definite article in English, but is far more
common), are also rendered when possible. In all, the reader should be able to gather,
with or without a knowledge of the base languages, some sense of the translational style
and flavour of the Targum.
THE APPARATUS takes up from the Translation in presenting rather more tech-
nical remarks on the Targum and its relation to the Hebrew text. When Aramaic words
and syntax are difficult to construe or notable, additional information is given. There is
also explanation of the use of some of the italics in the Translation. The decision to
italicize or not is not always straightforward; it frequently involves judging when
translation shades into interpretation. Much more could be said regarding the use of
italics, but many remarks of that sort have had to be removed out of considerations of
space. The Apparatus also instances verbal play on the part of the meturgeman, for
example when he exploits new meanings in the Hebrew form involved, uses a cognate
form with a different meaning, or subtly alters the spelling or vocalization of words.
(An excellent list of the verbal characteristics of the meturgeman's translation in respect
of the Hebrew text is offered by van der Kooij [1981] 175-181.) Comments of this sort
are sometimes couched in terms of Aramaic and Hebrew grammar. But, where possi-
ble, language which might be more easily understood by those who are not Semitists
has been employed. Aramaists might legitimately object, for example, to aphel forms
being described as causative, and to the determined state being taken to equate to the
use of the definite article. But it is hoped this somewhat loose vocabulary will make the
Apparatus more accessible to beginners, without corrupting those who are more
advanced.
The decision to follow B.M. 2211 as the basic text of the Targum is explained in the
sections on the manuscripts, texts, editions, and translations of the Targum. The
advantage of such a procedure is also that it facilitates comparison with the Aramaic
editions of Stenning and Sperber. There are, however, occasions when the scribe has
made grammatical or stylistic mistakes, or has harmonized the Targum with the
Hebrew text. These instances are noted in the Apparatus, and corrected. The correc-
tions suggested are generally offered on the basis of one or more of the manuscripts or
early printed editions which have already been mentioned.
The presentation of the textual evidence by Sperber (to whose more exhaustive
edition precedence is given) and by Stenning is the basis of the present volume. Errors
have, inevitably, crept into their texts and apparatuses; those which might mislead
more advanced students have here been corrected. (Instances of serious error in van
Zijl’s concordance, whether in respect of the text, the analogous Hebrew form, or the
citation of passages, are also corrected.) Stenning's translation has so frequently been
departed from that all departures have not been noted. The reasons for departure from
Stenning will usually be plain to Aramaists, but where serious question remains in
respect of the rendering of the passage, Stenning is cited, along with the major diction-
aries and relevant secondary literature.
The Hebrew text presupposed by the meturgeman is basically the standard, which
came to be known as the Masoretic Text (cf. van der Kooij [1981] 181, 214-220). Very
Introduction XXXV
occasionally, the Apparatus indicates where a somewhat different Hebrew text is pre-
supposed. (Stenning [1949] xvii-xix is more ready to make such suggestions; in the
present volume, they are only made after the possibility that the meturgeman has
deliberately departed from his Masoretic-like text has been considered.) Readings of
the Septuagint, along with its variants and those of related recensions, are also cited,
both to assist in describing the Hebrew text the meturgeman rendered and to help
define the exegetical profile of the Targum. In the Apparatus, the term "text" is
generally used of the Targum and the Masoretic Text; “witnesses” and “manuscripts”
refer to the documents collated by Sperber and Stenning.
Particularly difficult formations are cross-referenced to previous and successive
occurrences in the Apparatus. But comments in respect of forms which appear gener-
ally, and of the overall tendencies of witnesses, are often restricted to earlier occurren-
ces in the Targum. Those who wish to pursue those matters further may have recourse
to van Zijl’s concordance and to Sperber's edition.
THE NOTES require less comment, as they are intended for more general consump-
tion. The beginner is intended to read the Notes as a guide to the ways in which the
theology of the Targum is developed chapter by chapter. In addition, difficult expres-
sions and allusions to historical circumstances are explained. When a passage seems to
belong to one of the two levels of meaning within Targumic theology, that is noted, and
reasons for the assignment to the level in question are given. Examples of the coherence
of the Targum with intertestamental literature, the New Testament, and Rabbinica are
also provided, and reference is made, when relevant, to discussion in the secondary
literature. The beginner will not at first be able to take in all of this material, but more
expert students will require it.
Immediately before the Translation, we have placed the BIBLIOGRAPHY, which is
not exhaustive, but lists the works consulted as well as the most important
contributions which relate to the study of the Targum. In making the final compilation
of entries, the assistance of Hilary Robb and Clare Walter was most useful. Their help
in compiling the entries was part of their work within the Department of Information
Studies at Sheffield University. The bibliography is followed by an explanation of the
scheme of ABBREVIATIONS used in the volume, and a GLOSSARY that sets out
the meaning of words which may be unfamiliar to the English-speaking reader.
BIBLIOGRAPHY
1. Editions, Lexica, and Aids
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J.F. Stenning, The Targum of Isaiah (Oxford: Clarendon, 1949)
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II. Secondary Literature
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, Review of Levey (1974), Journal of Semitic Studies 20 (1975) 264-266
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Studies 23 (1921-2) 172-180
W. Baars, Review of Grossfeld (1972), Vetus Testamentum 25 (1975) 124-128
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—________.,“Gegenbemerkungen und Nachtráge das Prophetentargum betreffend,”
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> Isaie, LIV, 7," Revue des Etudes Juives 44 (1902) 283-285
‚ Kritische Untersuchungen zum Prophetentargum. Nebst einem Anhange
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"Notes on the critique of the text to the Targum of the Prophets,” Jewish
Quarterly Review 11 (1899) 651-655
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‚ Aramaic Studies and the Language of Jesus,” In Memoriam Paul Kahle:
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J. Blenkinsopp, "Prophecy and Priesthood in Josephus," Journal of Jewish Studies
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J. Bonsirven, Review of Stenning (1949), Biblica 31 (1950) 417, 418
E. Martínez Borobio, Review of van der Kooij (1981), Bibliotheca Orientalis 39
(1982) 631-635
J. Bowker, The Targums and Rabbinic Literature. An Introduction to Jewish Inter-
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G.H. Box, “The Idea of Intermediation in Jewish Theology: A Note on Memra and
Shekinah," Jewish Quarterly Review 23 (1932-3) 103-119
L.H. Brockington, Review of Stenning (1949), Journal of Theological Studies | (1950)
88, 89
, Septuagint and Targum,” Zeitschrift für die alttestamentliche Wissen-
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J.-J. Brierre-Narbonne, Exégése targumique des prophéties messianique (Paris: Geuth-
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W.H. Brownlee, “The Habakkuk Midrash and the Targum of Jonathan," Journal of
Jewish Studies 7 (1956) 169-186
; ‘The Wicked Priest, the Man of Lies, and the Righteous Teacher— The
Problem of Identity," Jewish Quarterly Review 73 (1982) 1-37
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Wissenschaft 2 (1887) 177-202 :
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Targum,” Theological Students’ Fellowship Bulletin 51 (1968) 6-14
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W.D. Davies, Paul and Rabbinic Judaism. Some Rabbinic Elements in Pauline
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M. Delcor, "Le Targum de Job et l'araméen du temps de Jésus,” Exegese Biblique et
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(1957) 185-199, 321-335
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A. Diez Macho, “La Christologia del Hijo del Hombre y el uso de la tercera persona
en vez de la primera," Scripta Theologica 14 (1982) 189-201
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"Uzziel a lost Profetas (T.-S.B. 12.1)," Sefarad 16 (1956) 405-415.
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‚ Manuscriptos hebreos y arameos de la Biblia. Contribucion al
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, “Un nuevo Targum a los Profetas,” Punta Europos 3 (1956)
141-159.
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with the other targums," Congress Volume, Oxford 1957: Supplements to Vetus
Testamentum 7 (1960) 222-245
, Review of Sperber (1973), Journal for the Study of Judaism 6 (1975) 217-236
, "Un segundo fragmento del Targum palestinense a los Profetas,” Biblica 39
(1958) 198-205
, El Targum. Introduccion a las tradduciones aramaicas de la Biblia
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, “Le Targum palestinien,” Recherches de science religieuse 47 (1973) 169-231,
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, and J.A.G. Larraya, “El Ms. 4083 ff. 1-11 de la Biblioteca Nacional y
Universitana de Estraburgo. Un largo fragmento del Targum de Jonatán ben
"Uzziel den texto babilönico,” Estudios Biblicos 19 (1960) 75-90, 361-368
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targümica," Sefarad 36 (1976) 353-380
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Studies 18 (1973) 55, 56
J.A. Draper, “A Targum of Isaiah in 1QS III, 2-3,” Revue de Qumran 11 (1983) 265-269
S.R. Driver and A. Neubauer, The Fifiy-Third Chapter of Isaiah according to the
Jewish Interpreters (New York: Ktav, 1969 [two volumes])
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J.A. Emerton, “Some New Testament Notes. II ‘Good news’ in Syriac,” Journal of Theo-
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schaft 94 (1982) 415-418
J. Faur, "The Targum and Halakha,” Jewish Quarterly Review 66 (1975) 19-26
J.A. Fitzmyer, “The Aramaic Language and the Study of the New Testament,” Journal of
Biblical Literature 99 (1980) 5-21
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B. Grossfeld, “The Targum to the Prophets.” Encyclopedia Judaica 4 (Jerusalem: Keter,
1971) 846-848
R.H. Gundry, The Use of the Old Testament in St. Matthew's Gospel. With Special Refer-
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Beitrag zur Hypostasen-Frage und zur Geschichte der Logos-Speculation (München:
Filsner, 1938)
J.R. Harris, "Traces of Targumism in the New Testament," Expository Times 32 (1920-21)
373-376
C.T.R. Hayward, *The Holy Name of the God of Moses and the Prologue of St. John's
Gospel,” New Testament Studies 25 (1978-9) 16-32
—— — , *Memra and Shekhina: A Short Note," Journal of Jewish Studies 31 (1980)
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, Name and Presence. The Memra: Oxford Centre Postgraduate Hebrew Studies
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H. Hegermann, Jesaja 53 in Hexapla, Targum, und Peschitta: Beitráge zur Fórderung
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P. Humbert, “Le Messie dans le Targoum des Prophètes,” Revue de Theologie et de Phil-
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M. de Jonge, “The Use of the Word ‘Anointed’ in the Time of Jesus,” Novum Testamentum 8
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Ernst Käsemann (ed. J. Friedrich, W. Póhlmann, P. Stuhlmacher; Tübingen:
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H. Kosmala, “Matthew xxvi 52—4A Quotation from the Targum,” Novum Testamentum
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ABBREVIATIONS
Generally speaking, works are cited according to author, date, and relevant page
number(s). Fuller reference to the literature used will be found in the Bibliography,
where abbreviations, even of journal titles, have been avoided. (But "ed." does appear
for “edited by”, and "tr." for “translated by”.) There are certain exceptions to the usual
practice. In the case of editions and dictionaries cited in the Apparatus and Notes,
citations are restricted to the compiler, the volume number (if that is relevant), and the
page(s). The same applies to van Zijl's concordance, and the lexicon of *Brown-Driver-
Briggs-Gesenius" (cf. under the name of F. Brown in the Bibliography) is designated
“BDB”, which is a common convention. In cases where an author has published more
than one relevant work in the same year, a shortened title is given to avoid confusion.
Reference to the Masoretic Text (MT), the Septuagint (LXX), the Targum (or any
particular Targum: Tg), and the Isaiah Scrolls (1Qls[a] and 1Qls[b]) follows widely
recognized practice. Abbreviated citation of the Revised Standard Version (RSV)
requires no comment. The textual witnesses cited have already been discussed in the
Introduction; only *B.M."(for *British Museum," now known as the British Library) is
used as an abbreviation,
liv
GLOSSARY
“before” (qdm) invariouscombinations within the Tg renders a host of prepositions in
the MT. Many, but not all, of its usages are in respect of God, which led to the old
consensus that gdm represented an attempt to avoid speaking of God in an
anthropomorphic manner. In fact, however, "before" is also used of persons, so that it
is better seen as a characteristic preposition in Aramaic, used perhaps to suggest some
awe in regard to the noun which follows. It frequently appears in the phrase "from
before", which suggests that qdm in itself had lost some of its force by the time the Tg
was composed. The phrase is most literally rendered “from before”, but sometimes in
the present translation it is represented simply by “before” or “from.”
"fear" as a verb or a noun sometimes conforms to the usage of cognate terms in the
MT. More often than not, however, the usage is innovative, and is used in respect of
one's attitude to a divine being. The being involved might be God himself, or a false
“god” (cf. 44:10, 15, 17; 45:20; 46:6 where literal translation is not possible). In either
case, the reference of the term may shift from the attitude to that which is feared in
itself.
“Gehenna” (actually gyhnm, here accommodated to the usual English spelling, which is
derived from the Greek equivalent) refers etymologically to the valley of Hinnom to the
south of Jerusalem. There, in the expectation of early Judaism, eschatological
judgment was to take place (cf. Jeremias [1964]). In the Targum, it is the ordeal of fire
which awaits the wicked.
“idols” (‘wr’) might more literally be translated “deceptions”, but the term is consis-
tently used in reference to foreign gods, sacred gardens and groves, alien cults, images,
and the like. The functional equivalence of the term to “idols” in English seems evident.
“islands” (ngwwt) frequently renders “coasts” or “islands” ('yym) in the MT, although
it also appears more innovatively. The remarkable usage at 23:13 demonstrates the
military associations the term carries in the mind of the meturgeman. Roman power
was particularly manifest in naval terms, as in the rabbinic recollection of ships bearing
away captives after A.D. 70 (cf. Stemberger [1983] 69), and especially in the fanciful
idea that Rome was originally an island of reeds (cf. Stemberger [1983] 1 19f.).
“the kingdom of God" (mikwt'd'lIhkwn, 40:9 or d’Ihyk, 52:7) or “of the LORD" (dywy,
24:23; 31:4) refers to the activity of God's reigning (cf. the verb mik in the MT, 24:23;
52:7). Contextually, however, the "kingdom" usage is part of the eschatological hope
that God will intervene to vindicate Zion.
Iv
lvi — Glossary
"Memra" (mymr’) is frequently rendered “word” in scholarly literature, especially of the
nineteenth century. Its relation to the verb “to speak" (mr) is evident, and the absolute
usages in 4:4; 11:4, 15; 28;6, to refer to an authoritative command, substantiate the
convention. But "Memra" is used more flexibly in Aramaic than “word” (pigim’).
“Memra” may refer to God's command, which Israel rebels against, and to what
punishes Israel as a result, or, in other language, to the divine edict and to Israel's
reaction thereto. “Memra” is the constant support offered God's people, and even to
the universe (cf. 44:24), but Israel may accept or reject it. “Memra” usage therefore
refers to the complex interplay between divine constancy and human fickleness, to
God's address and people's response to the address.
"sanctuary" (by! mqd*: “sanctuary house") is the usual Targumic phrase for the
Temple, whether as presently constituted or soon to be restored. The usage brings the
issue of sanctity, of God's own holiness, to the forefront. It is notable, for example, that
a form of mgd is not used at 16:12, although its cognate appears in the MT; the
meturgeman clearly thought the usage quite inappropriate in respect of a Moabite
temple.
"service" (pw/hn’, cf. the verb "serve", pih) in Aramaic may bear the general meaning of
work done, especially subservient work. But within the Targum, context makes it plain
that the conduct of worship in the Temple is chiefly in mind. As such, it approximates
the term “bwdh in the Mishnah (cf. particularly 28:21, which refers to the service of
idols). But usages such as at 14:3 (where the term is here rendered "subjugation")
apparently carry no cultic overtones.
"Shekhinah" (3&vnf) refers etymologically to an act of dwelling (cf. the verb Skn), but
specifically its reference is to God's presence in association with the cult. Accordingly,
the Shekhinah can be portrayed as in the Temple, as removed from the Temple
(thereby destroying the efficacy of prayer), or as awaiting in heaven its restoration to
the Temple.
"sins" is normally the translation of a term which might more literally be rendered
“debts” (cf. “debtorfs]” and "endebted"). The meturgeman generally takes sin as a
serious debit (as it were) in God's account of a people or an individual. Even the
non-metaphorical usage of the singular at 50:1 leads on naturally to the theological
sense of the word in what follows. It should, however, be pointed out that what is
usually at issue is the fact of being in debt in respect of God, rather than any notion that
sin is something that can be mechanistically repaid. The stress and guilt involved in sin
are brought to expression by means of this metaphor, as in Matthew 6:12; 11:4. That is,
debt equates to sin from the point of view of a debtor who cannot pay, not from the
point of view of a banker or an outside observer.
"the son of man" (br'n$) usually in the plural (and therefore rendered “the sons of
men"), refers in the Targum to people in a generic sense (cf. 2:20; 6:12; 13:12; 14:12;
24:21; 29:19, 21; 33:8; 45:18; 47:3; 51:7; 52:14; 65:4), much as “man” can be used
collectively (with a clearly plural meaning), of the inhabitants of a place (cf. 1:1; 10:29;
Glossary — ivi
16:7; 19:13). Indeed, *man" at 13:7; 17:7; 24:6 (where a plural rendering is here offered)
would appear to reflect an intersection between a generic and a collective meaning, as
does “needy sons of men” at 29:19. “Man” itself is used generically at 46:4, and —with
"the son of man" in parallelism—"the man" at 51:12 is also generic (cf. also 56:2). In
aggregate, these usages would seem to indicate that the phrase which might literally be
rendered, “son(s) of the man,” is a generic or collective reference to people; no specific
figure or figures appear to be in view, as the usage of the New Testament might lead
one to expect. Accordingly, the phrase (and its variants) are simply rendered as
collective and/or generic forms in the present translation, as context demands.
TRANSLATION
CHAPTER 1
1.1 The prophecy of Isaiah the son of Amoz, which he prophesied concerning the men
of Judah and the inhabitants of Jerusalem in the days of Uzziah, Jothan, Ahaz,
Hezekiah, kings of the house of Judah. 1.2 Hear, O heavens which shook when I gave
my law to my people, and give ear, O earth which reeled before my word; for the
LORD speaks: “The house of Israel is my people, I called them sons. I cherished and
Apparatus
L2. “reeled” (trgypt) is an odd word; one might have expected “was shaken" (C'rgyst), which the Second Rabbinic Bible
actually gives, and whose forms appear at 10:32; 17:12, 13. But rg} forms in the Targums are used when dynamic
activity is in mind; the subject is in some sense the source of the action. The reading of the Second Rabbinic Bible is
therefore probably a Hebraism: the reading of the First Rabbinic Bible ("was stoned”) seems to be an error. The
present usage corresponds to the reading of Tg 2 Samuel 22:8 (cf. Levy II, p. 407).
1:3 "teach" here appears in an unusual, causative form.
The Antwerp Polyglot has *my fear" for *my law" at the end of the verse. The variant might have been caused by
the appearance of the phrase earlier in the verse. In any case, the word play of the verse was missed by the copyist: an
ass recognizes its crib ('wry)), but Israel has forgotten the law (wryr).
t:4 “sins” may more literally be translated "debts", the usual term in the Tg.
“it was said of them” may seem an unduly literalistic rendering, but it should be retained in English, rather than
transformed into a passive form such as “they were called", As is well known, Jewish speakers of Aramaic preferred
circumlocutions to direct statements about God. Hence, “it was said" probably means "the LORD said”; the more
direct form was considered disrespectful.
1:6 “a dripping wound” is the preferred translation of the Aramaic; the Hebrew may refer simply to the freshness of the
wound. There is, however, no intentional change on the part of the meturgeman, in that the Hebrew root used (trh)
had a somewhat different sense in Aramaic (ir). That is the apparent reason for which rss is used in the Tg. In any
case, the Aramaic translation may well give a clue as to the meaning of the MT.
L8 "tent" (‘rsf) is not a departure from the Hebrew miwnh, which clearly refers to a "lodge" (so the RSV) formed by
cloth (cf. 24:20, where the RSV “hut” spoils the imagery of a swaying tent). The idea of a more fixed enclosure
cannot be excluded, but in context it seems less likely.
“is besieged” would more formally be translated, “which they are besieging” (dsyryn “Ih), a phrase which renders
the Hebrew passive singular participle (mswrh) with an active plural (and masculine) participle. For the
particular form, cf. Dalman (1960) 316.
1:9 “remnant” is singular, as in the MT, although collective in meaning. The Aramaic term generally renders plyth,
here it renders Sryd.
1.10 “Listen to” would more literally be rendered “accept”, but context frequently demands the present meaning in the
Targums.
1:12. “to be seen” (l'iiz h) is what the Targum has, followed by “before”. The RSV translates the MT in a similar
way, but the Hebrew actually speaks of coming “to see my face”.
1:13 “so that your prayers might be accepted" might more literally be translated, “for the acceptance. . .." which repre-
sents the infinitive with the / performative. The present translation is unique, but this is not the only such usage in
the Tg (cf. 1:15, 23; 28:12; 30:9; 34:12; 35:5; 48:8). Stenning (p. 4) has clearly used v. 15 to arrive at his interpreta-
tion of v. 13 ("so that I may receive"). But if God were the subject of the verb, there were expedients available to
express this indirectly (cf. the Apparatus on 1:4). It therefore seems preferable to take the infinitive as a verbal noun
which does not require any specification of the subject of the action,
E14 “I have forgiven much" conveys the idea of the persistent increase of the action referred to (cf. v. 15). Generally, the
verb is used transitively, with the meaning "increase". The present rendering is justified by the consideration that the
term renders a reflexive Hebrew form, and by the possible usage of the same idiom in v. 5. “To forgive" takes up a
possible meaning of the Hebrew verb n£, but in context it must mean “to bear” or "to carry”, as in the RSV.
1:15 "pray much" involves the participle of sgy, and the idiom is perhaps the same as in v. 14. On the other hand, the
conventional meaning (“increase”) fits better here. Again, the persistence of the action is conveyed (cf. Tg 1 Samuel
1:12).
Translation 3
glorified them, but they have rebelled against my Memra. 1.3 The ox knows its owner,
and the ass its master’s crib; but Israel does not teach to know the fear of me, my
people does not understand, to return to my law.” 1.4 Woe, because they were called a
holy people, and sinned; a chosen congregation have multiplied sins; they were named
as a beloved seed and they acted wickedly, and it was said of them, “Cherished sons”,
and they corrupted their ways/ They have forsaken the service of the LORD, they have
despised the fear of the Holy One of Israel, because of their wicked deeds they are
turned about and backwards. 1.5 They do not understand so as to say, “Why are we
still smitten?” They continue to sin. They do not say, “For what reason is every head
sick and every heart mournful?” 1.6 From the remnant of the people even to the heads
there is not among them one that is perfect in my fear. All of them are disobedient and
rebellious, they defile themselves with sins as a dripping wound. They do not forsake
their arrogance and they do not desire repentance, and they have no merits to protect
them.
1.7 Your country lies desolate, your cities are burned with fire; in your very presence
the Gentiles take possession of your land; and because of your sins it is removed from
you, and given to aliens. 1.8 And the congregation of Zion is left like a booth in a
vineyard after they have picked it clean, like a tent for staying overnight in a cucumber
field after they have stripped it, like a city which is besieged. 1.9 Had the abounding
goodness of the LORD of. hosts not left us a remnant in his mercies, then our sins
would have been with us, so that as the men of Sodom we should have perished, and as
the inhabitants of Gomorrah we should have been destroyed.
1.10 Listen to the word of the LORD, you rulers whose deeds are [as] evil as [those
of] the rulers of Sodom! Give ear to the law of our God, you people whose deeds
resemble [those of] the people of Gomorrah! 1.11 “There is no pleasure before me in the
multitude of your holy sacrifices, says the LORD. Enough of burnt offerings of rams
and fat of fed beasts and blood of bulls or lambs or kids; in such things there is no
pleasure before me. 1.12 When you come to be seen before me, who requires this from
your hand, that you should come? Do not trample my courts/ 1.13 Do not continue to
bring an offering which is stolen; it is a despised oblation before me. At new moons and
sabbaths you gather in assembly without forsaking your sins, so that your prayers
might be accepted in the time of your assemblies. 1.14 Your new moons and your
appointed feasts my Memra despises; they are before me as something despicable, I
have forgiven much. 1.15 And when the priests spread forth their hands to pray for
you, } take up the face of my Shekhinah from you; even though you pray much
concerning yourselves, there is no pleasure before me to accept your prayers; because
your hands are full of innocent blood.
Notes
1:1-1:6 From the outset, the meturgeman presents Isaiah as uttering “prophecy” (v. 1), not merely vision (as in the
MT). The issue which is foremost in the Tg is law. In v. 2 its cosmic importance is stated: God's lawgiving caused
the heavens and the earth to tremble. At the same time, the apostasy of “rhe house of Israel" is emphasized
(vv. 2-6). Their corruption is evident in “sins” and in their forsaking cultic “service” (v. 4). They refuse “repent-
ance" and even the practical “merits” which have mitigated their rebellion (v. 6).
1:7-1:9 These “sins” result in the “possession” of the land by the “Gentiles”.
1:10-1:15 The cali to “listen to” (v. 10) God's word is given particular point in v. 13, where complaint is made
against the exploitative procurement of sacrifices, and against the hypocrisy of praying “without forsaking your
sins.” The result is unequivocal: the “Shekhingh” is removed by God (v. 15).
4 Translation
1.16 Return to the law; make yourselves clean from your sins; remove the evil of
your deeds from before my Memra; cease to do evil. 1.17 Learn to do good; seek
judgment, acquit him that is robbed, judge the case of the fatherless, act on the
complaint of the widow. 1.18 Then, when you return to the law, you will beseech before
me, and I will carry out your request, says the LORD: though your sins are scarlet like
dyed cloth, they shall be white like snow; though they are red like crimson, they shall
become like pure wool. 1.19 If you are willing and attend to my Memra, you shall eat
of the good of the land; 1.20 but if you refuse and do not attend to my Memra, by the
adversary's sword you shall be killed; for by the Memra of the LORD it has been so
decreed.”
1.21 How the faithful city’s deeds have turned to become as [those of] a harlot, she
that was full of those who perform judgment! Truth was done in her, and now they are
killers of souls. 1.22 Your silver has become dross, your wine mixed with water. 1.23
Your princes are rebellious and companions of thieves. All of them love to accept a
bribe, saying-a man to his neighbour-assist me in my case, so that I will repay you in your
case. They do not defend the fatherless and the complaint of the widow does not come
before them. 1.24 Therefore the Lord of the world says, the LORD of hosts, the Strong
One of Israel: “The city of Jerusalem I am about to comfort, but woe to the wicked
Apparatus
1:16 "rhe law" appears as “my law" in the First Rabbinic Bible and B.M. 1470.
1:17 "him that is robbed" is a passive participle, while the Hebrew “oppression” is a noun. The difference between the
two forms in Hebrew, however, is a single vowel which is determined by the pointing of w. As the LXX and the Tg
agree here, they may be taken to represent a Hebrew original which differs (rom the MT.
L19 "attend 10” is the same verb which is rendered “listened to” in v. 10, and may bear that meaning here. Because
"Memra" is not consistently viewed as an aural phenomenon, however, “attend” is preferred in such contexts as the
present.
L20 “by” is omitted in the Second Rabbinic Bible.
1:21 At this point there is an expansive addition in a margin of Reuchlinianus. It reads as follows:
How her deeds have turned, to become as those of a woman who strays from her husband, the city that was faithful to
her master, that was full of true judgments! Now her judges pervert judgment. Her priests used to offer daily
offerings, one lamb in the morning, for the sins of the evening, and one lamb at twilight, for the sins of the day: for
those who inhabited her rested overnight and arose in virtue. Now, however, they do not offer, but kill and sacrifice
to idols, and slay lifeless victims.
1:22 The margin of Reuchlinianus also presents an innovative reading here:
Your deeds once resembled refined silver; you have changed, so that the dross of the law is found in you. You, who
resembled pure wine, changed the commandments, and have become as wine mixed with water.
1:23. “of them” is not an expansive addition; the Hebrew text has k/w, in which the proniminal suffix is to be under-
stood as a collective.
“repay” (klym) is inspired —along with this entire addition—from the Hebrew *gifts" (Yimnynm).
1:24 “comfort” (Inhmwth) is inspired by the Hebrew nim, which the RSV rightly translates as a reflexive. Etymo-
logically, however, the Targumic rendering has some justification; cf. Isaiah 40.1 especially, with its reference to
God's people.
“retribution” is the reading of B.M. 1474, 1470 and Reuchlinianus. Other witnesses, including B. M.2211,0mit the
term. The external attestation is therefore not compelling, but with Stenning (p. 7) | am inclined to accept the
variant on the grounds of the usage of this term elsewhere in the Tg (cf. van Ziji, p. 150).
1:27 "return" (ytwbwn) is the same verb which may be rendered “repent”. It is derived from the Hebrew 55 y/r by the
meturgeman. B.M. 1470 reads "come to an end".
128 “will be shattered” agrees in syntax with the emendation in the RSV of the Hebrew noun Sor to a passive verb.
1:30 “when”: only the construction differs from the MT, not the diction. An infinitive clause is used instead of the par-
ticiple, and the meturgeman took "leaf" in the MT as a collective.
“fall” (from nir) is definitely the sense here, and it may be a better transiation than the RSV’s “wither”.
Translation 5
when I am revealed to take just retribution from the enemies of the people, and I will
return vengeance to the adversary. 1.25 And I will turn the stroke of my might upon
you and I will separate, as those who purify with lye, all your wicked and | will remove
all your sinners. 1.26 And I will appoint in you true judges, steadfast as at the first, and
your counsellors as at the beginning. Afterward you shall be called the city of truth, the
faithful city. 1.27 Zion shall be redeemed when judgment is performed in her, and the
ones who have performed the law will return to her in righteousness. 1.28 But rebels
and sinners will be shattered together, and those who have forsaken the law of the
LORD will be consumed. 1.29 For you shall be ashamed of the oaks of the idols in
which you delighted; and you shall be humiliated for your gardens of the idols in
which you assemble. 1.30 For you will be like a terebinth when its leaves fall, and like a
channeled garden without water. 1.31 And the strength of the wicked shall become as a
tow of flax, and the deed of their hands as a spark of fire; as when they are brought
near to each other and both of them burn together, so will the wicked come to an end,
they and their wicked deeds, and there will be no pity for them.
Notes
1:16-1:20 Only repentance can reverse the situation, and make the prayer of Israel effective (v. 18).
1:21-4:31 The pathetic situation of “the city" is precisely in respect of her "deeds"; they are quite the opposite of the
repentance God desires and the “rrurh” once "done" in her (v. 21). “Truth” in the Tg runs the gamut of meanings
from “certainty” to “righteousness”, and frequently renders the Hebrew term sdg. An idiom of "doing truth”
stands back of the present usage (cf. John 3:21; I John 1:6): its opposite is murder (v. 21). The particular sphere
of corruption is legal proceedings (v. 23), and God's remedy will be to take "retribution" from “the wicked" even
as he undertakes to “comfort” Jerusalem (v. 24). "Comfort" here is used with the biblical meaning. which
includes the sense of strengthening or encouraging. The separation of the wicked (v. 25) is in the interests of “the
ones who have performed the law": they will return (v. 27). while those who “have forsaken the law” to serve
“idols” (vv. 28, 29) are to face the worst.
6 Translation
CHAPTER 2
2.1 The word of prophecy which Isaiah the son of Amoz prophesied concerning the
men of Judah and the inhabitants of Jerusalem. 2.2 And it shall come to pass in the end
of days that the mountain of the sanctuary of the LORD shall be established at the
head of the mountains, and raised above the hills; and a// kingdoms shall turn to
worship upon it, 2.3 and many peoples shall come, and say: “Come, and let us go up to
the mountain of the sanctuary of LORD, to the house of the Shekhinah of the God of
Jacob; that he may teach us ways that are correct before him and that we might walk in
the teaching of his law." For out of Zion shall go forth the law, and the teaching ofthe
word of the LORD from Jerusalem. 2.4 And he shall judge between kingdoms, and
Shall reprove many peoples, and they will beat their swords into ploughshares, and
their spears into pruning hooks; people will not take up a weapon against people,
neither shall they learn war any more. 2.5 Those of the house of Jacob will say, "Come,
and let us walk in the teaching of the law of the LORD."
Apparatus
2:4 "any more” represents a redundant phrase (‘wd mybk yn) in the Tg. The first word is omitted in B.M. 1474, the
second by Reuchlinianus. The latter omission suggests that scribes were not familiar with mybk yn; “wd was perhaps
more easily understood, and is present in the MT. Indeed, it is possible that the reading of 1474 should here be
preferred to that of B.M. 2211, since ‘wd can be taken as a Hebraism.
2:5. “Those of" is omitted in B.M. 1474, probably out of conformity to the MT. It is an important word here, however,
because some of the house of Israel are rebellious (cf. v. 6).
2:6 “you” is plural in the Tg.
“idols as from the east" may not be a substantial departure from the MT, which might be missing a word. “They
are filled from the east" is what the Hebrew text means (cf. the LXX); “diviners” has been provided by the RSV
translators. The RSV and the Tg represent similar attempts to explain the apparently defective phrase.
2: “their” is collective in the Hebrew text, but a formal plural in the Tg (so also v. 8).
“his” is quite distinct from "their", and has no antecedent, as “land” is feminine.
2:10 "in flight” augments “to flee” only in the First and Second Rabbinic Bibles. Because these witnesses do not nor-
mally attest readings which depart from the MT more than the others, the variant should at least be considered. Its
coherence with ordinary Aramaic speaking practice (which seems prone to redundancy by English standards) is
another reason to accept it. The omission of the word in v. 19 might be explained by the consideration that the verb
is fully explicated here. For the sort of flight envisaged, cf. Isaac and Oppenheimer (1980) 42-44.
“in the caves" is only attested in Reuchlinianus, but three considerations favour the reading. This witness normally
agrees with the Rabbinic Bibles, which in this verse seem to preserve the more primitive wording as compared to the
B.M. manuscripts (cf. above). Secondly, the reading is characteristic of the meturgeman’s tendency towards prosaic
explanation. Thirdly, the reading makes this verse cohere with v. 19, and consistency is a feature of the meturge-
man’s rendering,
“brilliance” (zyw) conveys the idea of bright splendour, and it is a plausible translation of the Hebrew Adr(RSV:
“glory”).
2:13 “tyrants” is a Greek loan word (cf. 10:17; 34:7). The Aramaic term itself does not carry the negative associations it
does in English, but they are appropriately understood here, in view of context.
2:16 “those who dwell in the islands” is the reading of all other extant witnesses against B.M. 2211 (“those who go down
in ships of the sea"). The style of the more widely attested reading suits the context better (cf. the d), and the reading
of B.M. 2211 may have been influenced by the well known passage, Psalms 107:23 (cf. Tg Isaiah 23:1, 14).
2:22. "god" (or “fear”) is not commonly used in Aramaic of an idolatrous object, but it does appear in the Targum (cf.
44:10, 15).
Translation ir
2.6 For you have forsaken the fear of the strong one, who was your saviour, you of
the house of Jacob, because your land is filled with idols as from the east, and sooth-
sayers like the Philistines, and they go in the customs of the Gentiles. 2.7 And their land
is filled with silver and gold, and there is no end to his treasures; and their land is filled
with horses and there is no end to his chariots. 2.8 And their land is filled with idols;
they bow down to the work of their hands, to that which their fingers have prepared.
2.9 So man is humbled, and men’s strength faints—and you will not forgive them! 2.10
They shall enter to flee in flight in the caves of the rocks, and to hide in the dust from
the fearful one, the LORD, and from the brilliance of his glory. 2.11 The haughty looks
of man shall be Aumb/ed and men's strength shall faint; and the LORD alone is strong
in that time. 2.12 For the day is about to come from the LORD of hosts against all the
proud and lofty of heart and against all the strong—and they will be humbled, 2.13 and
against all the kings of the Gentiles, strong and hard, and against all the tyrants of the
provinces; 2.14 and against all the high mountains and against all the lofty hills; 2.15
and against. all those who dwell in a high tower and against all those who encamp
within a fortified wall; 2.16 and against all those who dwell in the islands of the sea, and
against all those who encamp in beautiful palaces. 2.17 And the haughtiness of man
shall be humbled and men’s strength shall faint; and the LORD alone is strong in that
time. 2.18 And the idols shall completely come to an end. 2.19 And they shall enter in
caves of the rocks and in holes of the dust, from before the fearful one, the LORD, and
from the brilliance of his glory when he is revealed to shatter the wicked of the earth.
2.20 In that rime the sons of men will despise their idols of silver and their idols of gold
which they made for themselves to worship, the idols and the images, 2.2] to enter the
caves of the rocks and the clefts of the cliffs from before the fearful one, the LORD,
and from the brilliance of his glory when he is revealed to shatter the wicked of the
earth. 2.22 Prevent yourselves from being subjected to man when he makes the god, in
whose nostrils is the breath of the spirit of life, for today he lives, tommorrow he is not,
and as nothing is he accounted.
Notes
2:1-2:5 The “prophecy” (v. 1) now speaks positively of the blessing which is to come on those who live in Judah and
Jerusalem. The "sancutary" (v. 2) is to be central, so that "every kingdom” will “turn to serve" there. Restored,
“the sanctuary" will also be "the house of the Shekhinah,” and will be the source of “the teaching of his law"
(v. 3). Indeed, such teaching is what will permit of peace (vv. 4, 5).
2:6-2:22 The present position, however, is catastrophically different. Israel's apostasy is stressed by using a Greek
loan word (nomos) in order to refer to the “customs of the Gentiles" (v. 6, cf. Smolar and Aberbach [1983] 40, 41).
By v. 13, it becomes evident that the meturgeman's mind is focussed on the “Gentile” leaders: “ıyranıs” repre-
sents another loan word, and is not as unequivocally negative as the English term. The word "provinces" origi-
nally referred to a Persian administrative unit, but passed on to be used much more broadly in Aramaic, The reference
to the “islands” in v. 16 (cf. the Glossary) is probably to be taken in respect of the Romans, and the remainder of
the verse is an objection to the Roman habit of providing comparatively lavish facilities for their officials (cf.
Jeremias [1969] 63-64). These are the "wicked" whom God's brilliant “glory” will “shatter” (vv. 19, 21). This
certain and impending doom is the ground on which the meturgeman can urge his hearers, “Prevent yourselves
from being subjected" (v. 22). Rome, together with Roman “idols and the images" (v. 20), is to be broken.
8 Translation
CHAPTER 3
3.1 For, behold, the Lord of the world, the LORD of hosts, is taking away from
Jerusalem and from Judah support and help, the entire support of food and the entire
help of drink; 3.2 mighty man and man making war, judge and scribe and diviner and
elder, 3.3 captain of fifty and man of rank and counsellor and speaker and him who is
heard and wise man and scholar and the expert in counsel. 3.4 And 1 will appoint
children as their guardians, and the faint shall rule over them. 3.5 And the people will
oppress one another, every man his fellow and every man his neighbour, the youths will
rule over the elder, and the base fellow over the honourable. 3.6 When a man takes
hold of his brother from the family of his father's house, saying: ^You have a mantle;
you shall be leader over us, and this exacted tribute shall be under you rule"; 3.7 in that
time he will reply, saying: “I am not fit to be a chief; and in my house there is nothing I
can clothe myself with; you shall not appoint me leader over the people."
3.8 For the inhabitants of Jerusalem have stumbled and the men of Judah have gone
into exile; because the speech of their mouth and the profit of their deeds are disclosed
before the LORD, inciting to anger before his glory. 3.9 Their partiality in judgment
witnesses against them; and their sins like [those of] the Sodomites cry aloud, they do
Apparatus
3:4 “guardians” is a Greek loan word (pronoos), and replaces “princes” in the MT.
3:9 "in judgment": B.M. 1474 adds "against them”.
"they do not": *and" is inserted in theFirstand Second Rabbinic Bibles, the Antwerp Polyglot, Reuchlinianus and
Ms. Jews' College.
3:10 “you are blessed" (twbykwn) is inspired by the Hebrew term (wb, and the number is changed to agree with “the
righteous".
3:11 "given back” is a textual, not a transiational, innovation; yYwb appears in 1QIs(a).
3:12. "gleaners" (m'lly) is rather ingeniously derived from the Hebrew term “child” (m‘wi} by the meturgeman.
"creditors" (mry hwb’) may have been occasioned by reading “women” (nkym) in the MT as a participle of ns °.
3:13. “from” is omitted in B.M. 2211, but it is present in the other extant witnesses.
3:14 "bring into judgment" followed by the sign of the accusative (instead of “with”) is the reading of Reuchlinianus,
the First and Second Rabbinic Bibles, the Antwerp Polyglot, and Ms. Jews' College. B.M. 2211 and 1474 have
"enter" (the usual translation of Hebrew bw’), and "into judgment with". But the idea of God's being with the elders,
as at 24:23, has a positive sense for the meturgeman. For this reason, as well as for its departure from the MT, the
variant reading is to be preferred. The appropriate adjustment in the orthgraphy of “/ is made in Reuchlinianus.
3:19 “veils” seems the most probable rendering of both the Hebrew and the Aramaic texts, cf. Young I, p. 165 and
Levy H, p. 270.
3:20 “combs” (qwimzmsy’) is a Greek loan word (cf. kalamis).
3:22 “tunics” (kytwny’) is a Greek loan word (cf. khiton).
“shawls” (lbwrnqy ) is a Greek loan word (cf. liburnike), and is replaced in B.M. 2211 by /bwrnsy" The replace-
ment in 2211 is over an erasure according to Stenning (p. 15).
“breast ornaments" as a translation of the Aramaic text involves reading mik y'as mhwky' with Stenning, p. 15.
This seems less drastic than deriving the word from mfr’, as do Dalman, p. 231, Levy II, p. 24 and Jastrow II, p. 759
(for the meaning of the term, cf. p. 758).
3:23 "mirrors" is a possible translation of the Hebrew (cf. Young I, p. 166), although in context it is not perhaps the
most likely.
"linen garments" (qrivsy) is a Greek loan word (cf. kretikon and Jastrow Il, p. 1417). Again, this seems more
convincing than Dalman's emendation (p. 390, cf. 3:22 in the Apparatus).
4:1 “shame” in the Tg normally renders Hebrew dir; as a rendering of Arph, it is innovative. In fact, the Second
Rabbinic Bible and the Antwerp Polyglot use Aswdn‘ instead, out of respect for the MT.
Translation 9
not hold back. Woe to them! For they have caused the evil to come upon themselves.
3.10 Tell the righteous, “You are blessed, "for the fruits of their deeds will be repaid.
3.11 Woe to the wicked whose deeds are evil, for the recompense of their hands shall be
given back to them. 3.12 My people—whose commanders plunder it as the gleaners of
a vineyard, and as the creditors rule over it—O my people, your nobles mislead you,
and corrupt the course of your paths. 3.13 The LORD is about to judge and to be
revealed to take just retribution from the peoples. 3.14 The LORD will bring into
judgment the elders and commanders of his people: “You have robbed my people, the
spoil of the poor is in your houses. 3.15 What do you mean by impoverishing my
people and your making the needy turn this way and that in their legal suit?" says the
LORD God of hosts. 3.16 And the LORD said: Because the daughters of Zion are
haughty, they walk with uplifted neck and walk ogling with their eyes and with ringed
locks of hair and inciting with their feet; 3.17 so the LORD will enslave the nobles of
the daughters of Zion and the LORD will take away their glory. 3.18 In that time the
LORD will take away the finery of the sandals, and the headbands, and the hairnets;
3.19 the pendants, and the bracelets, and the veils; 3.20 the headdresses, and the anklets
and the combs and the earrings and the necklaces; 3.21 the rings and the nose rings;
3.22 the tunics and the mantles and the shawls and the breast ornaments; 3.23 and the
mirrors and the linen garments and the turbans and the cloaks. 3.24 And it shall come
to pass that the place where they used perfumes will melt away; and the place where
they bound girdles will be scars of a blow; and instead of ringed locks of hair, a sheared
head; and instead of their going with pride, they will wear sack cloths; this retribution
shall be exacted from them, for they have gone astray in their beauty. 3.25 The choice
of your mighty men will be killed by the sword and those who win your victory in the
war. 3.26 And the gates of her cities shall be wasted and come to an end, and her land
will be evacuated and desolate.
CHAPTER 4
4.1 And seven women shall take hold of one man in that time, saying, “We will eat of
our own and wear of our own, only let your name be called upon us; take away our
Notes
3:1-3:7 Against the background of what will be, the situation which now prevails is all the more pathetic. God
removes such basic leadership as that of the “scribe” (v. 2, instead of “prophet”, as in the MT) and the “scholar”
(v. 3, cf. the related term at the end of v. 2). (Notably, the wise man, the scribe and the debater are described as
set aside by God in 1 Corinthians 1:20, after a citation of Isaiah 29:14.) Instead, weak "guardians" (v. 4, another
Greek term, pronoos, cf 2:6-2:22 in the Notes) prevail, supported by official extortion from community
representatives (v. 6) who are themselves impoverished and unsuitable (v. 7).
3:8-4:1 The nature of the provocation against God (v. 8) which brings “rhe evil” (v. 9) is spelled out, and “the
righteous" are promised a different repayment (v. 10). The general threat of “retribution” (vv. 13, 24) is parti-
cularly leveled against the “commanders” (vv. 12, 14). They behave as “creditors” (v. 12), robbers (v. 14); they
extort under the guise of legal process (v. 15). (The feeling against such figures during the Roman period is
illustrated by the destruction of debt records at the time of the seizure of the Temple by the sicarii, cf. Bammel
[1984] 113, 114 and Josephus, Bellum Judaicum 2.17.6 427). Special attention is also given to the loose
appearance — and elaborate dress, decoration, and coiffure — of women (vv. 16-24). The number of Greek loan
words in the last passage (cf. the Apparatus) may suggest that specifically Hellenistic practices are in mind, in
which case comparison might be made with I Timothy 2:9 and ! Peter 3:3, The sort of retribution envisaged is
finally pictured in terms of civic destruction (v. 26), and the women's fate in this predicament is emphasized (4:1).
10 Translation
shame." 4.2 In that time the Messiah of the LORD shall be for joy and for glory, and
those who perform the law for pride and for praise to the survivors of Israel. 4.3 And it
shall come to pass that he who is left will return to Zion and who has performed the law
will be established in Jerusalem; he will be called holy, every one who has been
recorded for eternal life will see the consolations of Jerusalem, 4.4 when the LORD
shall have taken away the filth of the daughters of Zion and banished those who shed
innocent blood who are in Jerusalem from its midst, by a command of judgment and
by a command of extirpation. 4.5 And then the LORD will create over the whole
sanctuary of the Mount of Zion and over the place of the house of the Shekhinah a
cloud of glory—it will be covering it by day, and rhe dense cloud will be as a flaming
fire by night; for it shall have glory greater than was promised he would bring upon it,
the Shekhinah will be sheltering it as a canopy. 4.6 And over Jerusalem there will be the
covering of my cloud to cover it by day from heat and for a refuge and for shelter from
storm and from rain.
CHAPTER 5
5.1 The prophet said, V will sing now for Israel-which is like a vineyard, the seed of
Abraham, my friend--my friend's song for his vineyard: My people, my beloved Israel, I
gave them a heritage on a high hill in fertile land. 5.2 And I sanctified them and I
glorified them and 1 established them as the plant of a choice vine; and / built my
sanctuary in their midst, and I even gave my altar to atone for their sins, I thought that
they would do good deeds, but they made their deeds evil. 5.3 Prophet, say to them,
Behold, the house of Israel have rebelled against the law, and they are not willing to
Apparatus
4:2 "for pride" is the reading of the MT, and Aramaic rbw so consistently renders g'wn that it is here
rendered "pride", as well.
4:3. "for" can be taken as “in”, if one follows the reading of B.M. 2211. “Eternal life” may be referred to as a book in
which the righteous are recorded. The other extant witnesses, however, unequivocally read "for", and it is perhaps
the more natural reading.
4:6 “refuge” (byt str) is related by etymology to the next Hebrew word (mstwr).
5:3 "my case against my people" is, more literally, "the judgment before me from my people”. For the present trans-
lation, see the partially similar construction in 1:17, 23, and "before" in the Glossary.
3:5 "for trampling”: on the congruence with the MT, cf. Young 1, p. 192.
5:10 “three seahs” is the equivalent of an ephah (cf. Levy II, p. 136), so that this Targumic innovation is scarcely im-
portant.
5:1 “inflaming”: Stenning, p. 19, suggests emending the spelling of mihyg, following Levy. In Syriac, however, lhg in
the aphel may mean "inflame with desire" (so Payne Smith, p. 232). As the present form appears to be an aphel
participle, there is no reason for suggesting a spelling change which none of the witnesses supports.
5:113. "scarcity" (bwsrr) is taken as "drought" (bswrt") by Levy, 1, p. 109; but there is no textual support for this read-
ing, and Syriac usage again provides a clear analogy (cf. Payne Smith, p. 39, and the comment above).
Translation IH
repent. And now, O inhabitants of Jerusalem and men of Judah, judge now my case
against my people. 5.4 What more good did I promise to do for my people that | have
not done for them? When I thought they would do good deeds, why did they make
their deeds evil? 5.5 And now I will tell you what I am about to do to my people. I will
take up my Shekhinah from them, and they shall be for plundering; I will break down
the place of their sanctuaries, and they will be for trampling. 5.6 And I will make them
[to be] banished; they will not be helped and they will not be supported, and they will
be cast out and forsaken; and 1 will command the prophets that they prophesy no
prophecy concerning them. 5.7 For the people of the LORD of hosts is the house of
Israel, and the men of Judah his pleasant plant; 7 thought that they would perform
judgment, but behold, oppressors; that they would act innocently, but behold, they
multiply sins. 5.8 Woe to those who join house to house, adding the field of oppression
to their fields, saying: Until we possess every place-and thinking they will dwell alone in
the midst of the land. 5.9 The prophet said, This was decreed before the LORD of hosts
when I was hearing with my ears: "Surely many houses shall be desolate, large and
beautiful houses, without inhabitant. 5.10 For because of the sin that they did not give
the tithes, a place of ten lots of vineyard shall yield one bath, and a place of a cor of
seed shall yield three seahs.” 5.11 Woe to those who arise early in the morning to drink,
running after old wine, tarrying to depart, spending the evening on their couches, the
wine of oppression inflaming them! 5.12 And their feasts are by means of lyre and
harp, /ute and flute and wine; but they do not regard the /aw of the LORD, or see
the work of his might. 5.13 Therefore my people go into exile because they did not
know the law and their honoured men die of hunger and their multitudes of scarcity, of
drought. 5.14 Therefore Sheol has enlarged its appetite and opened its mouth beyond
measure, and their honoured men and their multitudes go down, their throng and he
who is strong among them. 5.15 And man is humbled and men's strength is faint and
the eyes of the haughty are humbled.
Notes
4:2-4:6 The vindication which balances the foregoing reference to retribution is far more specific in the Tg than it is
in the MT. “The Messiah" (derived from “branch” in the Hebrew text, cf. Jeremiah 23:5; 33:15; Zechariah 3:8;
6:12 for the messianic associations of the term) appears as the focus of the “pride” and “praise” effected by “the
doers of the law" (v. 2, cf. v. 3). These shall enjoy, on their return to Zion, “the consolations of Jerusalem", even
“eternal life" (v. 3). (The last phrase corresponds to the well known Johannine expression.) But even this positive
imagery involves the removal of the violence which now prevails in Jerusalem by a word of command (v. 4).
After this final purification, the seal of God's "glory" will rest on the “sanctuary”, now again “the place of the
house of the Shekhinah;" and more so than even was promised (v. 5). The sanctuary “cloud” is the source and
emblem of the security of “Jerusalem” (v. 6).
5:1-5:15 The passage is introduced as a speech of “the prophet" (v. 1), but it quickly becomes clear he speaks on
God's behaif (v. 3). He voices the complaint that the gift of the "sanctuary ".and particularly the “altar,” is abused
by Israel's misdeeds (vv. 1, 2, 4). They refused to repent (v. 3), and the result is that God will remove his
Shekhinah and leave them for spoil (v. 5). The references to the destruction of “sanctuaries” is both unusual and
surprising in the plural. Contextually, the term should probably be taken in respect of synagogues, which could
be thought of as associated with the Temple (cf. Chilton [1982] 18 and Jeremias [1969] 198-207). The rebellious
people will be forsaken, not only physically, but spiritually as well (v. 6): the hiatus of prophecy as associated with
the departure of the Shekhinah is a well known rabbinic motif (cf. Schäfer [1972]. For the interpretation of rain
as prophecy, cf. Tg Micah 2:6 and Drazin (1983] 269.) The remainder of the paragraph is notable for its explicit
reference to the economic oppression (vv. 7, 8) and failure to give “the tithes” (v. 10) of those whose punishment
is sure (v. 9). In both regards, they have ignored the law (vv. 12, 13), and suffer accordingly (vv. 13-15).
12 Translation
5.16 But the LORD is strong in judgment and God, the Holy One, is holy in virtue.
5.17 Then shall the righteous be nurtured and increase as was said concerning them,
and rhe righteous shall possess the possessions of the wicked. 5.18 Woe to those who
begin to sin a little, drawing sins with the cords of vanity, continuing and increasing
until sins are strong as cart ropes, 5.19 who say: “When will he make haste, will he
reveal his wonders that we may see? And let the counsel of the Holy One of Israel draw
near, and let it come, that we may know it!" 5.20 Woe to those who say to the evil ones
who prosper in this world, You are good, and to the forbearing say, You are evil; when
the light comes to the righteous, shall it not be darkness for the wicked? And the words
of the law will be sweet for those doing them and bitterness will come for the wicked, and
they will know that in the end sin is bitter to those who commit it. 5.21 Woe to those
who are wise in their own eyes and shrewd in their own sight! 5.22 Woe to those who
are heroes at drinking and men of possessions in getting drunk from old wine, 5.23 who
acquit the sinner because they receive from him mammon of deceit and wickedly take
away the innocence of the innocent! 5.24 Therefore they shall be devoured as the chaff
in the fire, and as stubble in the flame; the increase of their strength will be as rotten-
ness, and the mammon of their oppression as the dust which flies; for they have rejected
the law of the LORD of hosts, and have despised the Memra of the Holy One of Israel.
5.25 Therefore the anger of the LORD was strong against his people, and he /ifted up
the stroke of his might against them. When he smote them, the mountains quaked and
their corpses were thrown out as refuse in the midst of the streets. For all this they did
not repent from their sins that his anger might turn from them, and still they intensify
their apostasies and still his stroke is about to take retribution from them.
Apparatus
5:16 "God, the Holy One" can be construed to agree with the MT, but “holy one" is probably to be understood as a
substantive. “The Holy One, blessed be He" was a conventional means of reference to God among the rabbis, and
the meturgeman was no doubt familiar with it.
5:17 "and increase" is the reading of the First and Second Rabbinic Bibles, and Antwerp Polyglot, Reuchlinianus,
and Ms. Jews' College. The addition is not motivated by any desire for conformity with the MT, nor does it appear
to reflect a secondary explanation, and so it is accepted here.
5:19 "will he reveal. . .": an "and" is included by the First and Second Rabbinic Bibles, and the Antwerp Polyglot. Al-
though this reading does not accord with MT, it takes away the epexegetical force of the “reveal” phrase in respect of
“make haste”. Since the revelation of wonders lies at the heart of the question in the Tg, the variant should be
rejected as a perfectly understandable, but prosaic, addition.
5:24 “flies” is an instance of etymological play. A nominal form means “blossom” (cf. the RSV), as does the verb
in some instances.
5:25 “their corpses were thrown out": the plural construction of the extant witnesses, apart from B.M. 2211 and Reu-
chlinianus, is accepted, on the grounds that the collective is not characteristic of the Tg, and represents accommoda-
tion with the MT.
5:29 "will destroy" is the reading of B.M. 1474. The other witnesses simply attest agreement with the MT. But the var-
iant better suits the style of the Tg (cf. 1:9, 28 and van Zijl, p. 189).
5:30 "and breaking” is the reading of B.M. 1474 and Reuchlinianus. It is not motivated by a consideration of the MT,
and accords with the style of the Tg.
“the righteous that are”. Reuchlinianus adds, "like the sun and the moon". This fetching elucidation is inspired by
"light" in the MT, but the meturgeman does not elsewhere apply the term in this way. The reading probably belongs
to another Targumic tradition,
Translation 13
5.26 And he will raise a signal for the Gentiles afar off, and call for him from the end
of the earth; and lo, in haste a king will come with his armies as speedy clouds! 5.27
None is weary and none stumbles in his midst; he does not slumber or sleep and his
waistcloth is not loose and his sandal-thong is not broken; 5.28 his arrows are sharp,
and all his bows are bent, his horses’ hoofs are strong as flints, and his wheels are
speedy, lo, as the whirlwind. 5.29 His roaring is like a lion and like a young lion he will
roar and he will thunder and seize the spoil, and he will destroy and none can rescue,
5.30 And he will thunder against it at that time like the roaring of the sea, so that even if
the wicked seek help from the inhabitants of the land, he has brought distress and
breaking upon them, but the righteous that are in that hour will be hidden from the
evil.
Notes
5:16—5:25 God's “judgment” (v. 16), however, is such that “the righteous” will possess the wealth of the wicked
(v. 17). Promise, therefore, balances threat (cf. 4:2— 4:6). But the threat is still there for those who multiply “sins”,
tempting “wonders” from God, and perverting the just order — they will suffer by the same law which the
“righteous” enjoy (vv. 18-20). Their “possessions” are a particular object of God's wrath (vv. 22, 24) as well as
their extortion in legal matters (v. 23). (In respect of the phrase “mammon of deceit”, cf. Luke 16:9, 11 and
Chilton [1984] 117-123). Yet despite God's righteous anger (vv. 24-25), repentance seems all the further from
them (v. 25, cf. Revelation 9:20, 21; 16:9, 11).
5:26—5:30 The form of the punishment is specifically that "a king will come with his armies" of “Gentiles” (v. 26).
The wicked will have no recourse from the total destruction (vv. 29, 30); only “the righteous" will have protection
(v. 30).
14 Translation
CHAPTER 6
6.1 In the year that King Uzziah was struck with it, the prophet said, 1 saw the glory of
the LORD resting upon a throne, high and lifted up in the heavens of the height; and
the temple was filled by the brilliance of his glory. 6.2 Holy attendants were in the
height before him; each had six wings; with two he covered his face, that he might not
see, and with two he covered his body, that he might not be seen, and with two he
ministered. 6.3 And one was crying to another and saying: “Holy in the heavens of the
height, his sanctuary, holy upon the earth, the work of his might, holy in eternity is the
LORD of hosts; the whole earth is filled with the brilliance of his glory. 6.4 And the
posts of the temple threshholds quaked from the sound of rhe speech, and the sanctu-
ary was filled with the dense cloud. 6.5 And I said: “Woe is me! For I have sinned; for I
ama man liable to chastisement, and I dwell in the midst of people that are defiled with
sins; for my eyes have seen the glory of the Shekhinah of the eternal king, the LORD of
hosts! 6.6 Then there was given to me one of the attendants and in his mouth there wasa
speech which he took before him whose Shekhinah is upon the throne of glory in the
heavens of the height, above the altar.
Apparatus
6:6 “there was given,” (3twy) becomes "there flew" (¥tdy) in the Second Rabbinic Bible and the Antwerp Polyglot. The
reading appears to represent an accommodation to the MT; “there was granted" (try) in the First Rabbinic Bible
plays on the spelling of the secondary variant, but virtually restores the meaning of the original formation.
6:10 “dull” reflects word play. The verb has links with the meaning “to be fat", cf. Jastrow I, p. 548.
6:11 “desolate”: this term (thrwh) does not normally render the present Hebrew equivalent (cf. van Ziji, p. 66).
6:13 "they will again" might more literally be rendered, "they will return and they will be".
"for scorching" is an unusual usage, but in context the meaning seems clear (See Dalman, p. 367).
Translation 15
6.7 And he arranged [it in] my mouth and said: “Behold, 7 have placed the words of
my prophecy in your mouth; and your sins will be taken away and your guilt atoned
for.” 6.8 And I heard the voice of the Memra of the LORD which said: “Whom shall I
send ro prophesy, and who will go to teach?" Then I said, "Here I am! Send me.” 6.9
And he said, “Go, and speak to this people that hear indeed, but do not understand,
and see indeed, but do not perceive. 6.10 Make the heart of this people dull, and their
ears heavy and shut their eyes; lest they see with their eyes and hear with their ears, and
understand with their hearts, and repent and ir be forgiven them." 6.11 Then 1 said,
“How long, O Lord?” And he said: “Until the cities are devastated, without inhabitant,
and the houses without men, and the land lies desolate and devastated, 6.12 and the
LORD removes the sons of men and devastation increases in the midst of the land. 6.13
And one in ten they will be left in it and they will again be for scorching like the
terebinth or the oak, which when their leaves drop off appear dried up, and even then
they are green enough to retain from them the seed. So the exiles of Israel will be
gathered and they will return to their land.” For the holy seed is their stump.
Notes
6:1-6:6 The vision is dated from the time Uzziah was struck with leprosy (v. 1, cf. 2 Chronicles 26:19-21, and Levy
H [p. 91}; Jastrow I [p. 875]. The meturgeman may wish to distinguish this vision from that of chapter 1, which is
associated with an earthquake near the end of Uzziah's reign (cf. Amos 1:1). From the outset, it is made clear that
God's "glory" is seen, which is consistent with orthodox rabbinic thinking (cf. also John 12:41). In a passage
associated with the Babylonian Talmud (Kiddushin 49a), R. Judah ben Hai is portrayed as warning against
translations which speak of seeing God directly (cf. Exodus 33:20), and against those which speak of seeing some
angelic substitute. Rather, the use of the term “glory” is recommended: such a usage avoids the Charybdis of
thinking of God as visible and the Scylla of replacing him with an angel, This discussion, which is worked out in
respect of Exodus 24:10, accords with the practice of the Isaiah Targum. Far from running any risk of multitheism
by referring to angels instead of God (cf. Segai[1977]), the meturgeman pictures the seraphim as mere “attendants”
whose entire purpose is to serve modestly (v. 2; cf. the similar interpretation of this verse in the Pesigta de Rab
Kahana 9.43-45). The cry of the angels refers to God's sanctity in three respects: (1) "the heavens of the height, his
sanctuary," (2) the earth, and (3) eternity (v. 3). The locus of the last two spheres of sanctity is evident, but the
meaning of the first phrase is not immediately clear. The idea seems to be that the sanctuary itself is “in the heavens
of the height”, a phrase which already appears in v. 1. The phrase appears again in v. 6, this time in association with
the Shekhinah. At this point, the meturgeman's heavenly geography becomes clearer: the threat to remove the
Shekhinah (cf. 5:5) has become a reality, and the prophet sees the Shekhinah in heaven, whence it will one day return
(cf. 4:5, cf. Goldberg [1969]. The angelic cry occupied an important place in Jewish liturgy (cf. Flusser [1963];
[1973-4], and Werner [1945-6].
6:7-6:13 “Prophecy” is what cleanses the prophet, and his commission is to prophesy and teach (vv. 7, 8). He is sent to
say words which seem to have been cited by Jesus (vv. 9. 10, cf. Mark 4:12 and Chilton [1984] 90-98). Comparison
with 19:22 demonstrates that there was no necessity to decipher the healing phrase with a reference to forgiveness, so
that this feature of the agreement of this passage with Jesus’ teaching is ali the more striking. The picture of
devastation which follows does not add substantively to what we can read in the MT (vv. 1-12) but there is an
innovative reference to the return of Israel's "exiles" at the close (v. 13). This surprising development of the tree
imagery balances the preceding threat, and confirms the post-70 perspective of the passage.
16 Translation
CHAPTER 7
7.1 And it came to pass in the days of Ahaz, son of Jothan, son of Uzziah, king of the
tribe of the house of Judah, that Rezin the king of Syria with Pekah son of Remeliah
the king of Israel came up to Jerusalem to wage war against it, and he was not able to
conquer it. 7.2 And it was made known to the house of David: “The king of Syria has
allied himself with the king of Israel,” to come up against him. And his heart with the
heart of his people quaked as the shaking of trees of the forest before the wind. 7.3 And
the LORD said to Isaiah, “Go forth now to meet Ahaz, you and a remnant which did
not sin and repented from sin—your disciples—at the end of the conduit of the upper
pool, which is on the highway to the field where the fullers spread cloth, 7.4 and say to
him, ‘Take heed and be quiet, do not fear, and do not let your heart guake because of
the two kings, who are as these smoldering firebrands, at the strength of the anger of
Rezin and Syria and the son of Remeliah, 7.5 because Syria, with Ephriam and the son
of Remeliah, has devised evil against you saying, 7.6 “Let us go up against the land of
the house of Judah and annex them and let us set them with ourselves, and set up
whoever is suitable to us as the king within it.” 7.7 Thus says the LORD God: It shall
not stand, and it shall not come to pass. 7.8 For the head of Syria is Damascus, and the
head of Damascus is Rezin. (And at the end of sixty-five years the house of Israel will
cease to be a kingdom.) 7.9 And the head of Ephraim is Samaria and the head of
Samaria is the son of Remeliah. If you do not believe the sayings of the prophets,
surely you shall not be established.”
7.10 Again the prophet of the Lord spoke with Ahaz, saying, 7. 11 “Ask a sign
from the LORD your God; ask that a great wonder be done for you on earth or that a
sign be shown to you in the heavens.” 7.12 But Ahaz said, “I will not ask, and I will not
put the LORD to the test.” 7.13 And he said, “Hear now, O house of David! Is it too
Apparatus
7:3 “a remnant...repented™ translates the Hebrew clause “a remnant shall return” (RSV: “Shearjashub”).
7:11 “great” is the reading of B.M. 1474, which here enhances the deviation from the MT and emphasizes that either
alternative would be awesome. This emphasis is part of the point of the Targumic interpretation at this point.
“in the heavens” is innovative, in that the MT speaks only of the space above.
7:18 “the ends of” appears in the MT, before "rivers" (RSV: "at the sources”). The phrase is associated with Egypt, out
of conformity to the MT, in the First and Second Rabbinic Bibles, Reuchlinianus, and Ms. Jews’ College.
7:19 “of the city” represents Abtw1 in the MT, and the distant similarity to byt ("house", “building”, or ^place") might be
a factor in this interpretation. The “ravines of buildings” are, in effect, a city’s open squares. Cf. the end of the verse.
7:20 “with nets among the inhabitants,” which refers here to trapping victims, is translated by Stenning, p. 26, as refer-
ring to clubs and saws. This follows the suggestion of Levy II, p. 137. But Levy's suggestion is built on the
supposition that “thornbushes” in the last verse is the inspiration of the rendering (cf. the term sbyk}, which seems
strained. While “clubs” might in certain contexts be an appropriate translation of sb ^ it is certainly not at 3:18, the
only other occurrence in the Tg. Any rendering of mgyry’(“inhabitants” here, and “saws” in Stenning) is bound to be
difficult to justify, as this is the only usage in the Tg. But the Second Rabbinic Bible and the Antwerp Polyglot alter
"nets" to read “borderers”, thus taking the second term in the direction I propose. Jastrow Il, p. 949, suggested
accepting this variant and taking "neighbours" as a gloss, but there is no textual support for that solution, and it
assigns priority to the generally less reliable witnesses. The present solution is an attempt to make sense of the
variant without assigning exaggerated importance to it. Indeed, the variant in the Second Rabbinic Bible and the
Antwerp Polyglot is taken simply as an alternative spelling of “nets” by Levy Il, p. 137, so that it is far from a certain
index of meaning.
Translation 17
little that you are wearying the prophets, that you weary the words of my God also?
7.14 Therefore the LORD himself will give you the sign. Behold the young woman is
pregnant and shall bear a son and shall call his name Immanuel. 7.15 He shall eat curd
and honey before he knows to refuse the evil and to accept the good. 7.16 For before
the child knows to refuse the evil and to accept the good, the land before whose two
kings you are distressed will be abandoned. 7.17 The LORD will bring upon you and
upon your people and upon your father’s house days which have not come since the
day that [those of] the house of Israel were divided against those of the house of
Judah— the king of Assyria." 7.18 And it will come to pass in that rime that the LORD
will call to a people of military units of mighty men that are as numerous as flies, and
will bring them from the land of Egypt, and to the tough men of the armies who are
powerful as bees, and bring them from the ends of the land of Assyria. 7.19 And they
will come and all of them dwell in the squares of the city, and in the clefts of the rocks,
and in all the deserts of thornbushes, and in all the famed buildings. 7.20 In that time
the LORD will kill by means of them as someone is slain with a sharp sword, with nets
among the inhabitants in the areas beyond the river—by means of the king of
Assyria—the king and the people of his armies he will destroy as one, and also the
rulers. 7.21 And it will come to pass in that time that a man will preserve a young cow
and two sheep. 7.22 And it will come to pass that because of the abundance of good he
will eat curd; for all the righteous who are left in the midst of the land will be nurtured
with curd and honey. 7.23 And it will coiné tó pass in that time that every place where
there used to be a thousand vines, worth a thousand mina of silver, will be turned into
briers and thorn. 7.24 With arrows and bows they will come there, for all the land shall
be briers and thorn; 7.25 and as for all the hills of the house of Judah which were tilled
with a hoe, you will not come there for fear of briers and thorn, but it will become a
place where herds of oxen lie and a place where folds of sheep stay.
Notes
7:1-7:9 Aside from an expected emphasis on repentance (v. 3) and prophecy (v. 9), most of the innovations in the
Tg are of an explanatory nature. The policy of annexation —- even though ascribed to Assyria — is described in
terms which may have been influenced by a knowledge of Roman administrative practice (v. 6). The policy of
incorporating territory into the Empire, giving its inhabitants certain civic rights under the protection of law, and
establishing a client king, was pursued in respect of Israel until more direct intervention was held to be necessary
(cf. Bruce [1982] 30-38). The reference in v. 9 to a prospective failure to believe “the prophets” reverses the
promise articulated in 2 Chronicles 20:20.
7:10-7:25 Far from being taken as prediction of a messianic figure (cf. Matthew 1:23), the present paragraph
speaks of the judgment which follows on the prophetic offer of wonders and signs (vv. 10, 11, 13). The divine
judgment is unequivocal, more military (v. 18) and specifically directed against the city (v. 19) than in the MT,
and at least some period of occupation seems to be involved. As in the case of the previous paragraph, an
experience of Roman rule may to some extent underlie the description of Assyrian domination. In this connec-
tion, v. 20 might be taken to be reminiscent of gladiatorial slaughter. (For “mina” [v. 23], cf. Luke 19:12-27; the
term also makes sense within Semitic usage [cf. Daniel 5:25]. The promise of v. 22 is specifically directed
towards “rhe righteous,” and the perspective of the entire passage is Judean (v. 25); “Zsrael” here is used unusually
of the northern kingdom (v. 17), which had revolted against the Davidic monarchy and suffered deportation at
the hands of the Assyrians.
18 Translation
CHAPTER 8
8.1 And the LORD said to me, “Take a large tablet and write upon it in clear writing,
‘He is hastening to plunder the spoil and to take away the booty.’ 8.2 And I will get
reliable witnesses before me, the curses which I threatened to bring in the prophecy of
Uriah the priest, behold, they have come; even so all the consolations which I promised"
to bring in the prophecy of Zechariah the son of Jeberekiah 7 am about to bring back."
8.3 And I went unto the prophetess, and she became pregnant and bore a son. Then
the LORD said to me, “Call his name ‘He is hastening to plunder the spoil and to take
away the booty’; 8.4 for before the child knows how to cry ‘My father’ or ‘My mother,’
the possessions of Damascus and the boory of Samaria will be caprured before the king
of Assyria.”
8.5 And the Memra of the LORD spoke to me again, saying: 8.6 “Because this
people despised the kingdom of the house of David which leads them gently as the
waters of Shiloah that flow gently, and are pleased with Rezin and the son of
Remeliah, 8.7 therefore, behold, the LORD is bringing and bringing up against them
the armies of the Gentiles which are as numerous as the waters of the river, strong
and hard, the king of Assyria and all his armies; and he will rise over all his channels
and go over all his banks. 8.8 And he will pass through into the land of the house of
Judah as an overflowing river; he will reach to Jerusalem and the people of his
armies will fill the open places of your land, O Israel.” 8.9 Bind yourselves together,
you peoples, and be shattered; give ear, all you at the ends of the earth; strengthen
yourselves and be shattered, strengthen yourselves and be shattered. 8.10 Take coun-
sel together, but it will pass away; speak the word, but it will not be confirmed, for
our God is our help. 8.11 For the LORD spoke thus to me when the prophecy was
strong, and taught me not to walk in the way of this people, saying: 8.12 “Do not call
Apparatus
8:2 “1 will get” might also be taken as an imperative, “Get.”
8:8 "Israel;" the MT and the Antwerp Polyglot read “Immanuel.”
8:10 “our help" might also be rendered "at our assistance,” as in the translation of Tg Jeremiah within the present
series.
8:13 “let him be" (second occurrence): in the Sperber edition (p. 17), the phrase appears as "let her (or: it) be". But
Stenning has “him” (p. 29), and neither editor lists variant readings at this juncture. Especially because the word is
pointed as if it read “him” in Sperber, it is taken as a misprint.
8:4 “the house of Israel" is absent from all extant texts but B.M. 2211. But the omission is explicable on the grounds
of grammar: the collective subject with a plural verb is a bit odd. Cf. 7:17, on the ground of which the reading is here
accepted, in agreement with Sperber, p. 17, and Stenning, p. 29. In the translation, "those of" is supplied in the
interests of English grammar; elsewhere, parentheses will be used to bracket such supplied formations.
Translation 19
a rebel everyone whom this people calls a rebel, and do not fear what they fear, nor
call their strength strong. 8.13 But the LORD of hosts, him you shall ca// holy, and
let him be your fear and let him be your strength. 8.14 And if you do not attend, his
Memra will become among you an avenger, and a stone of smiting and a rock of
stumbling to the two houses of the princes of Israel, a breaking and stumbling, because
those of the house of Israel have been divided against those of the house of Judah
that dwell in Jerusalem. 8.15 And many shall stumble against them; and they shall
fall and be broken; and they shall be caught and be taken."
Notes
8:1-8:4 There is a greater specification of God as the source of the spoiling in Tg as compared to the MT. This is
achieved both in wording (vv. 1, 3) and with reference to the "prophecy" of Uriah (v. 2). The prophetic priest men-
tioned in Jeremiah 26:20-23 is probably in the meturgeman's mind. Jerusalem, against which this Uriah prophesied,
is therefore perhaps envisaged, even though the text contines to speak of Damascus and Samaria, in accordance with
the MT. But, balancing this curse, indeed concommitant with the threat of destruction, there are also Jerusalem's
“consolations” to be reckoned with (v. 2). The name “Zechariah” seems to have caused the meturgeman to think in
terms of the biblical book which carries this name (cf. chapter 14 in particular). The interpretation of the Tg agrees
with that of Agiba in this case (cf. Bacher [1965] 325; Komlosh [1965] 40, and Lamentations Rabbah 5.18209 1).
8:5-8:15 The judgment against Jerusalem is portrayed in military terms (vv. 7, 8). It is occasioned by the rejection of
Davidic leadership (v. 6) in favour of false alliances (vv. 9-14).
20 Translation
8.16 Prophet, guard the testimony, do not testify among them, for they do not
attend. Seal and hide the law; they do not wish to learn from it. 8.17 The prophet
said, For this reason Y prayed before the LORD, who threatened to take up his
Shekhinah from those of the house of Jacob, and I besought before him. 8.18 Behold
while I exist, and the children whom the LORD has given me, signs and portents will
be realized among us which were promised to come upon Israel, that if they see and
repent, the decree which was decreed against them-that they go into exile so as not to
appear before the LORD of hosts, whose Shekhinah is on the Mount of Zion—will
be void. 8.19 And when the Gentiles that you are among say to you, "Inquire of
oracles and necromancy, those who chirp and twitter," is not this the way of the
Gentiles who serve idols? The people inquire of their idols, the living from the dead.
8.20 So you will say to them, To the law that was given to us we listen for testimony!
But you will go into exile among the Gentiles and they will speak to you according to
this word, From now on he has no one whom he will seek and beseech. 8.21 And
stumbling will pass through the land, and there will be distress and hunger; and when
they see hunger and affliction, they will curse and despise the name of their image
and their idol, and turn upward to beseech deliverance after the decree has been
sealed and they are not able to do so; 8.22 and they will seek help from the inhabi-
tants of the land, for there will come upon them distress, hunger and weariness,
distress, darkness and scattering.
CHAPTER 9
9.1 For none that comes to distress them will be wearied. As in the former time the
people of the land of Zebulun and the people of the land of Naphtali have gone into
exile, and a strong king will exile what remains of them, because they did not
remember the prodigy of the sea, the wonders of Jordan, the war of the Gentile
Sortresses.
Apparatus
8:17. “threatened” is more literally rendered “said,” but the term can be variously construed, depending on whether
threat or promise is the context at hand (cf. vv. 2, 18).
8:18 "Shekhinah" is here inspired by the verbal equivalent (škr) in the MT (RSV: "dwells").
8:20 “seek” (Shr): cf. the Hebrew term “dawn” (Far).
8:21 This verse is the cast in the singular in both the MT and the Tg, which makes the flow from v. 20 smoother. But
the sense of the pronoun is collective.
9:1 appears as 8:23 in printed editions of the MT and the Tg; the present enumeration follows the RSV.
9:5. “stain marks are not. . .": cf. Tg Jeremiah 2:22,
Translation 21
9.2 The people, the house of Israel, who walked in Egypt as in darkness have come
out to see a great light; those who dwelt in a land of the shadows of death, on them
light shined. 9.3 You have increased the people, the house of Israel, you have increased
their joy; they rejoice before you as with the joy of war victors, as men who rejoice
when they divide the spoil. 9.4 For you have removed the yoke of his mastery and the
rule of his tribulation, the ruler who was subjugating him is broken as on the day of
Midian. 9.5 For al! their dealing is with wickedness; they are defiled with sins, even asa
garment kneaded in blood whose stain marks are not cleansed from it, just as there is
no use for it except to be burned in the fire. Therefore the Gentiles who are strong as
the fire will come upon them and kill them. 9.6 The prophet said to the house of David,
For to usa child is born, to us a son is given; and Ae will accept the law upon himself to
keep it, and his name will be called before the Wonderful Counselor, the Mighty God,
existing forever, "The messiah in whose days peace will increase upon us." 9.7 Great
pride will belong to those who perform the law, and for those who keep peace there will
be no end, upon the throne of David and upon his kingdom, to establish it and to build
it with judgment and with virtue from this time forth and forever. By the Memra of the
LORD of hosts this will be done.
Notes
8:16-9:1 The people's rejection of the law becomes the ground of God's silencing of the prophet, and is associated with
the threatened departure of the Shekhinah (vv. 16, 17). V. 18 expresses a final offer of repentance while the She-
khinah is still present, so that exile might be averted. But the assumption in the remainder of the paragraph is that the
offer is not taken up. The perspective of vv. 19-9:1 is that of exile from Jerusalem: “Gentiles” invite Israel to serve
idols, to “inquire of the living from the dead”; the verb rendered “inquire” may also be translated “seek,” which
makes v. 19 reminiscent of Luke 24:5. Belated appeal will be made to the law; idolatry will belatedly be rejected
(vv. 20, 21), but the Gentiles will despise Israel as a people bereft of its god (v. 20). Their "distress" will be complete
(vv. 21-22), as complete as that of long ago, when the exodus, the crossing of Jordan, and the glorious possession of
the promised land were forgotten (9:1).
9:2-9:7 Against the most somber of backgrounds, the prediction of victory for the entire “house of Israel” (not merely
the divided northern kingdom, cf. 7:17) is all the sweeter (vv. 2, 3). It will involve the breaking of the present master
(v. 4), and yet the Gentiles have enough power left to serve as instruments of God's wrath (v. 5). Precisely in the
context of vindication and judgment, the messianic teaching of the Tg is introduced (vv. 6, 7). The distinction
between the Messiah and God is made out clearly in the Targumic rendering of v. 6 (cf. Levey [1974] 153 n. 31).
22 Translation
9.8 The LORD has sent the word among those of the house of Jacob, and it is heard
in Israel; 9.9 and all this people are puffed up, Ephraim and the inhabitants of Samaria,
who say in pride and in strength of heart: 9.10 “The leaders go into exile, but we will
appoint better than they; the possessions have been plundered, but we will purchase
even finer ones."9.11 So the LORD strengthens the adversary of Israel, Rezin, against
him, and wi// stir up his enemies. 9.12 Syria on the east and the Philistines from the
west plunder the possessions of Israel in every place. For all this they did not repent of
their sins that his anger might turn from them and still now they intensify their
apostasies and still his stroke is about to take retribution from them. 9.13 And the
people did not turn to the service of him who brought the stroke upon them, nor seek
teaching before the LORD of hosts. 9.14 So the LORD destroyed from Israel head and
commandant, ruler and tyrant in one day— 9.15 the elder and honoured man is the
head, and the scribe who teaches deceit is faint; 9.16 for the honoured ones of this
people lead them astray, and its princes annihilate. 9.17 Therefore the LORD does not
cause its young men (o rejoice, and has no compassion on its fatherless and widows; for
all of them are godless and evil and all their mouths speak deceit, For all this they did
not repent of their sins that his anger might turn from them and still now they intensify
their apostasies and still his stroke is about to take retribution from them. 9.18 For the
retribution of their sins burns like the fire, it destroys transgressors and sinners; and it
will rule over the remnant of the people and destroy the multitude of the armies. 9.19
Through wrath before the LORD of hosts the land is desolate and the people are like a
burning coal of fire; no man spares his brother. 9.20 He plunders from the south and is
hungry, and destroys from the north, and is not satisfied; they plunder each his neigh-
bour's possessions. 9.21 Those of the house of Mannaseh with those of the house of
Ephraim and those of the house of Ephraim with those of the house of Manasseh
together are a//ied to come against those of the house of Judah. For all this they did not
repent of their sins that his anger might turn from them and still now they intensify
their apostasies and still his stroke is about to take retribution from them.
Apparatus
9:14 “commandant” is a Greek loan word (hegemon], as is “tyrant” (turannos).
9:15 "faint" takes up imagery used earlier in the Tg (cf. 2:9, 11, 17; 3:4; 5:15).
9:16 “annihilate” is taken as a passive in Aruch, but the similar form at 49:19 suggests the meaning is active.
9:20 “south” and "north" take their meaning from the directional senses of "right" and “left” in the MT (cf. 54:3).
10:2 “fatherless”: B.M. 1474 reads "the peopies".
Translation 23
CHAPTER 10
10.1 Woe to those who decree decrees of robbery, and write toilsome writs, 10.2 to
turn aside the poor from judgment and to rob what they please from the needy of my
people in judgment, that the goods of widows may be their spoil, and that they may
plunder the possessions of the fatherless! 10.3 And what will you do on the day thar
your sins are visited upon you and in the tumult of distress which will come from afar?
Where will you flee for help, and where will you leave your glory? 10.4 Then outside of
your land you will be bound as prisoners and outside of your cities you will be cast as
slain. For all this they did not repent of their sin that his anger might turn from them
and still now they intensify their apostasies and still his stroke is about to take retribu-
tion from them.
Notes
9:8-9:21 The doom prophesied to Israel (v. 11), even as the Messiah is promised, is spoken of in social and economic
terms (vv. 10, 20). Chapter 3 has already made clear to us the sort of socio-political structure which is set aside, and
this is referred to again (vv. 14, 15, 16). The idea of the people's repeated refusal to repent is also brought to expres-
sion (vv. 12, 13, 17, 20; cf. 5:25 in the Notes).
10:1-10:4 The punishment is vividly expressed in terms of exile (v. 4), and is linked to the people's refusal to repent
(cf. above),
24 Translation
10.5 Woe to the Assyrian, the ruler’s staff of my anger, and a messenger sent from me
against them with a curse. 10.6 Against the godless congregation I will send him, and
against the people that transgressed my law I will give him command, to plunder the
spoil and to take away the booty, and to set it for trampling like the mire of the streets.
10.7 But he does not so intend, and in his heart he does not so think; but he determines
in his heart to destroy and to bring peoples to an end without pity; 10.8 for he says,
“Are not all my rulers altogether reckoned as kings before me? 10.9 Will not Calno be
suppressed before me as Carchemish? Will not Hamath be handed over into my hand
as Arpad? As / did to Damascus, so I will do to Samaria. 10.10 As my hand has found
kingdoms that worship idols, and their images—how do they differ from those of
Jerusalem and Samaria?— 10.11 shall I not do to Jerusalem and the images that are in
her as | have done to Samaria and her idols?” 10.12 And it will come to pass when the
LORD has finished doing all that he promised on the Mount of Zion and in Jerusalem
I will punish the deeds of the high heart of the king of Assyria and the celebrity of his
haughty eyes. 10.13 For he says: "By the strength of my hand I have done it, and by my
wisdom, for I am intelligent and I have exiled the peoples from province to province,
Apparatus
10:6 “it” refers to the "congregation".
10:10 “thar worship" in B.M. 2211, Reuchlinianus, and Ms. Jews’ College is changed to the participle in
some witnesses (B.M. 1474, the First and Second Rabbinic Bibles, the Antwerp Polyglot).
10:13. “by srrengrh” derives from taking the Hebrew term yr in reference to a man, as contrasted to a bull, as in the
RSV. Cf. also the end of the verse.
10:16 “a stroke" (mh?) can have the sense of "plague", so it is not distant from the Hebrew rzwn. On the other hand,
the Aramaic term is related to the verb ^to strike", as used in v, 15, and this association is not present in the MT.
Translation 25
and plundered the cities of their celebrity; 1 have brought down by strength the inhabit-
ants of strong fortresses. 10.14 And my hand has found like a nest the possessions of the
peoples and as men gather eggs that have been forsaken so I have gathered all the
residents of the earth; and there was none that moved from there or settled there or
opened his mouth or uttered a word. 10.15 Is it possible that the auger shall boast over
him who drills with it, saying, Did not I drill? Or will the saw magnify itself against him
who saws, saying, Did not I saw? When one lifts the rod to strike, the rod does not
strike, but he who strikes with it. 10.16 Because the king of Assyria has magnified
himself, therefore the master of the world, the LORD of hosts, will send a stroke
among his princes, and instead of their glory they will surely burn as the burning of fire.
10.17 And it will come to pass that the master of the light of Israel and his Holy One,
his Memra will be strong as the fire, and his words as the flame; and he will kill and
destroy his rulers and his tyrants in one day. 10.18 And the glory of his many armies
and his warriors, their soul with their body, he will destroy, and he will be broken and
fugitive. 10.19 And the remnant of the people of his armies will come to an end, to
become a people of small number and they will be esteemed a faint kingdom.
Notes
10:5-10:19 The military triumph of “the Assyrian” (v. 5) is portrayed in even more distinctive terms than are found in
the MT (cf. vv. 13, 14), perhaps because the meturgeman was familiar with destruction at the hands of the Romans.
By the same token, God's retribution is said to come upon the military hierarchy (vv. 16-19; cf. 2:13 in the Notes in
respect of "ryrants").
26 Translation
10.20 And it will come to pass in that time that the remnant of Israel and those
who have escaped of the house of Jacob will no more lean on the peoples that
subjugated them, but will lean on the Memra of the LORD, the Holy One of Israel,
in truth. 10.21 A remnant that have not sinned, and that have repented from sin, the
remnant of the house of Jacob will return to serve before the mighty God. 10.22 For
though your people, Israel, be many as the sand of the sea, a remnant that have not
sinned and that have repented from sin, for them there are done prodigies which are
mightily wrought and carried out with virtue. 10.23 For the LORD God of hosts is
accomplishing the extirpation and destruction of all the wicked of the earth. 10.24
Therefore thus says the LORD God of hosts: “O my people, who dwell in Zion, do
Apparatus
1625 “the abomination” (fbl) results from a word play on the MT term rblytm ("their destruction" in the RSV). The
play was lost on the scribe of B.M. 1474, who wrote tk!’ For the possible reference of the phrase, cf. Daniel 9:27;
11:31, 12:11.
10:26 “stroke” (on the second occasion) is the reading of B.M. 2211, which departs from all the other extant witnesses,
which attest "mastery". The latter variant is easier to understand, and is probably of an explanatory nature. "Stroke"
in any case suits the style of the Tg at this point (cf. v. 16).
10:27 "Messiah" is inspired by the appearance of the term “fatness” (mn) in the MT (cf. the RSV margin). The
meturgeman takes the word in the sense of oil used for anointing.
10:29 “lodge themselves”: the meturgeman uses a verb (btw), and /hwn therefore acquires reflexive force. In the MT,
Inw (sic) is present, and is related possessively to the noun miwn.
10:30 “poor” is the suggestion of Levy H, p. 229, and accords with Young's translation of the MT (I, p. 368). Jastrow ll,
p. 1094, followed by Stenning, p. 38, takes yh as a proper noun in the construct state. The Hebrew term ‘ny is
rendered as a verb in the RSV ("answer her").
10:32. “Assyria”: alter this term there is a major addition. The additional material is present in all extant witnesses with
the exception of the Antwerp Polyglot, but a marginal note in B.M. 1474 associates the reading with the "Targum
Jerushalmi”. In fact, the haggadic expansion contained in the addition is unusual within the Tg, and probably does
reflect a different interpretative tradition. Stenning, pp. 224, 225, accepts the assignment to the "Targum Jeru-
shalmi”, although he points out that Lagarde did not so head it in Prophetae Chaldaice (cf. Grelot [1983] 203, 204).
Lagarde's reticence, given the extensive manuscript attestation for the addition, was appropriate, but on stylistic
grounds the longer reading should be considered an uncharacteristic addition to the Targum. The margin of
Reuchlinianus reads as follows:
While the day was still young and he had much time to enter Jerusalem, behold Sennacherib the King of Assyria
set out and made three bivouacs, and he took with him four thousand of the King's sons, wreathed with crowns
which rested upon them. And he took with him four thousand warriors wielding swords, and those who draw
bows, and warriors as swift as the eagle, who ran before him, one hundred thousand. The number of his armies
was two hundred and six myriads, less one, because his armies were about to lack at the hands of Gabriel, one of
the commanders and ministers before the LORD. The length of his armies was four hundred parasangs, the neck
of his horses, from end to end, forty parasangs. They were divided into four. The first army, when they crossed
the Jordan, drank all the waters of the Jordan. The second army, when they crossed the Jordan, the hooves of
their horses brought up water, and they drank water. The third army, when they crossed the Jordan, did not find
water, and they dug wells and drank water. The fourth army, when they crossed the Jordan, there was in it
Sennacherib, and Nebuchadnezzar his son in law, and Adrammelech and Sharezer and Esarhaddon his sons
were crossing the Jordan, and the earth was sending up dust from the ground...
After this point, the reading of the addition follows the main text closely (although there is express reference to
Sennacherib and his arrogance). Even B.M. 2211 represents a form of the Targum Jerushalmi here. Following the
Statement about Gabriel, it reads:
So did they come against Abraham, our father, when they cast him into the midst of the burning furnace of fire,
and so are they about to come with Gog and Magog when the world achieves its end, to be delivered.
“fs not this. . .": substantially the same words are cited in Sanhedrin 95a.
10:33. "press" is spelled very nearly as the MT term “violence”.
Translation 27
not be afraid of the Assyrian when he strikes you with his rulers staff and throws his
mastery against you as in the manner of Egypt. 10.25 For in a very little while rhe
curses will come to an end for you that are of the house of Jacob, and my anger will
be upon the peoples who commit the abomination of their destruction." 10.26 And
the LORD of hosts will bring upon him a stroke, as when he struck Midian at the
cleft of Oreb; and his stroke will pass from you as the mastery of Pharaoh passed
from you at the sea, for prodigies are done for you as in the manner of Egypt. 10.27
And it will come to pass in that time that his stroke will pass from you, and his yoke
from your neck, and the Gentiles will be shattered before the Messiah. 10.28 He has
come to Aiath; he has passed through Migron, at Michmash he will appoint the
masters of his armies; 10.29 they cut through, cross over the Jordan, at Geba they
lodge themselves; the inhabitants of Ramah are shattered, the men of Gibeah of Saul
have fled. 10.30 Lift up your voice, O men of te daughter of Gallim! Hearken, O
you who dwell in Laish, who reside in poor Anathoth! 10.31 The men of Madmenah
are shattered, the inhabitants of Gebim go into exile. 10.32 While the day was still
young and he had much time to enter, behold Sennacherib the king of Assyria came
and stood at Nob, the city of the priests, opposite the wall of Jerusalem. He answered
and said to his forces, "Is not this Jerusalem, against which I stirred up all my
armies? Behold it is fainter than all the fortresses of the peoples which I have
suppressed with the strength of my hands." He stood over it shaking his head,
waving back and forth with his hand against the mount of the sanctuary which is in
Zion, and against the courts which are in Jerusalem. 10.33 Behold, the master of the
world, the LORD of hosts casts slaughter among his armies as grapes trodden in the
press; and the great in stature will be hewn down and the strong will be humbled.
10.34 And he will slay the mighty men of his armies who make themselves mighty
with iron, and his warriors will be cast on the land of Israel.
Notes
10:20-10:34 The repentance of Jacob (v. 21) consists especially of a refusal to co-operate with the occupying power
(v. 20), and has glorious results (v. 22). “The wicked" are to be destroyed (v. 23) in favour of Jacob (v. 25), and the
new release is compared to the liberation from Egypt (v. 26). Quite innovatively, “the Messiah" is assigned a promi-
nent place in the shattering of Gentile rule (v. 27) by military means (v. 28). “Sennacherib” appears as the image of
the Gentile military arrogance (v. 32) which God will utterly demolish (vv. 33, 34). This might be taken as an allu-
sionto experience of Parthian or Sassanid hegemony. On the other hand, Smolar and Aberbach (1983) 76-79 explain
how the passage might be taken in respect of the Roman advance on Jerusalem.
28 Translation
CHAPTER 11
{1.1 And a king shall come forth from the sons of Jesse, and the Messiah shall be
exalted from the sons of his sons. 11.2 And a spirit before the LORD shall rest upon
him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of
knowledge and the fear of the LORD. 11.3 And the LORD shall bring him near to his
fear. And he shall not judge by the sight of his eyes, and he shall not reprove by the
hearing of his ears; 11.4 but in truth he will judge the poor, and reprove with faithful-
ness for the needy of the people; and he shall strike the sinners of the land with the
command of his mouth, and with rhe speaking of his lips the wicked shall die. 11.5 And
the righteous shall be all around him, and the faithful shall be brought near him. 11.6
In the days of the Messiah of Israel shall peace increase in the land, and the wolf shall
dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the
lion and the fatling together, and a little suckling child shall lead them. 11.7 The cow
and the bear shall feed; their young shall lie down together; and the lion shall eat straw
like the ox. 11.8 And the suckling child shall play over the hole of an asp, and the
weaned child shall put his hands on the adder’s eyeballs. 11.9 They shall not hurt or
destroy in all my holy mountain; for the earth will be full of the knowledge of the fear
of the LORD as the waters cover the sea..11.10 And it will come to pass in that time
that to the son of the son of Jesse who is about to stand as an ensign to the peoples, to
him shall kingdoms be obedient, and his resting place will be glorious. 11.11 And it will
come to pass in that time that the LORD will extend his might yet a second time to
deliver the remnant of his people which is left, from Assyria, and from Egypt and from
Pathros, and from India, and from Elam, and from Babylon, and from Hamath, and
from the islands of the sea. 11.12 And he will raise an ensign for the peoples, and will
assemble the outcasts of Israel, and bring near the exile of Judah from the four winds
of the earth. 11.13 And jealousy shall pass from those of the house of Ephraim, and
Apparatus
11:2 "a spirit" (the second usage) is also indefinite in the MT. The fact that the meturgeman does not have "the holy
spirit" here makes the usage quite unequivocally indefinite. For the same reason, the insertion of the term “prophe-
cy" in the First and Second Rabbinic Bibles, the Antwerp Polyglot, Reuchlinianus, and Ms. Jews' College is to be
rejected as secondary; prophecy in the Tg is quite specifically connected with the holy spirit (cf. 40:13; 42:1; 44:3;
59:21).
1t:3 A marginal addition in Reuchlinianus reads as follows:
Behold, the Messiah, who is about to come, will be teaching judgment, and will judge by the fear of the LORD.
11:4 “wicked” is preceded by “Romulus” (rmylws; a cipher for Rome) in the First and Second Rabbinic Bibles. As Levy
1, p. 66, points out, this figure was also known in medieval Jewish mythology as an opponent of the Jews. Levy also
notes his connection to the figures of Gog and Magog, which seems to indicate that the present reading is to be
associated with the interpolation at 10:32.The thesis of Levey, (1972)jthat the reading is determinative for the date of
the Targum, is therefore not tenable (cf. Chilton [1982] 6). The related spellings, rmigws and rmigwz, appear in
marginal readings in Reuchlinianus, while 7m/gwn appears in the manuscript itself.
11:8 “eyeballs” is derived from m'wrh in the MT (cf. BDB, p. 22).
11:10 "resting place” might also be rendered "camping place”; for this and similar expressions, cf. M. McNamara (1979).
12:1 is plural in the Tg (unlike the MT), although the singular appears in some witnesses.
fter this term, "that I have repented to the law" is added in the First and Second Rabbinic Bibles.
12:2 "song" is replaced by "trust" in Ms. Jews’ College. The reading is not well enough attested to be accepted, but it
marks an interesting (and—for this witness—unusual) departure from the MT. It is probably occasioned by the use
of the corresponding verb earlier.
Translation 29
those who distress from those of the house of Judah will be destroyed. Those of the house
of Ephraim will not be jealous of those of the house of Judah, and those of the house of
Judah will not distress those of the house of Ephraim. 11.14 And they shall ally
themselves, shoulder to shoulder, to strike the Philistines who are in the west, together
they will plunder the sons of the east. They shall put forth their hand against Edom and
Moab, and the sons of Ammon shall be obedient to them. 11.15 And the LORD will
dry up the tongue of the sea of Egypt, and will /ift up the stroke of his might against the
Euphrates by his prophets’ command, and strike it into seven streams, and they will
walk in it with sandals. 11.16 And there will be a highway for the remnant of his people
which is left from the Assyrian, as there was for Israel in the day they came up from the
land of Egypt.
CHAPTER 12
12.1 And you will say at that rime: “I will give thanks before you, O LORD, since 1
sinned before you your anger was upon me; now your anger will turn from me, and you
will have compassion on me. 12.2 Behold, in the Memra of the God of my salvation I
trust, and will not be shaken; for the awesome one, the LORD, is my strength and my
song; he has spoken by his Memra, and he has become forme a saviour.” 12.3 And you
will accept a new teaching with joy from rhe chosen ones of righteousness. 12.4 And
you will say at that time: “Give thanks before and LORD, pray in his name, make
known his deeds among the peoples, proclaim that his name is strong. 12.5 Sing praises
before the LORD, for he does prodigies; this is disclosed in all the earth. 12.6 Shout,
and sing, O congregation of Zion, for the great one has promised to rest his Shekhinah
in your midst, the Holy One of Israel."
Notes
11:1-11:16 “Branch” language once again (cf. 4:2 in the Notes) occasions a reference to the messianic king, although
the term is nşr at this point in the MT (v. 1). The just rule of the Davidic figure is emphasized in terms which may
be related to the Psalms of Solomon (cf. v. 4 and Psalms 17:35). In any case, the focus on the co-operation of the
righteous, and the reign of peace which will ensue, is openly stated (vv. 5, 6). Particularly, the element of military
triumph comes to expression (v. 10), especially when one bears in mind that 10:27, with its innovative reference
to the shattering of the Gentiles by the Messiah, pravides the governing context for the messianic teaching in
chapter Il. At the same time, the shift in geographical focus which is achieved in v. H attests the eastern prove-
nience of the document as a whole (cf. the comment on 10:32 in the Notes), although the term "islands" would
suggest that sight has not been lost of the Romans. (The explicit reference to the “Euphrates” in v. 15 develops a
sense which is already present in the MT, but also attests the shift in geographical focus.) The association in the
mind of the meturgeman between the Messiah and a revived prophetic ministry becomes evident in v. 15.
12:1-12:6 The positive content of the messianic reign is spelled out in terms of forgiveness (v. I). “new reaching" (v. 3).
prayer (v. 4), "prodigies" (v. 5) and the *Shekhinah" (v. 6).
30 Translation
CHAPTER 13
13.1 An oracle of a cup of cursing to give Babylon to drink which Isaiah the son of
Amoz prophesied. 13.2 On the fortress which dwells contentedly raise the signal, lift up
a voice to them; wave a hand and they will enter its gates willingly. 13.3 | myself have
commanded my appointed ones, I have also summoned my mighty men, and the
strong ones of my renown will avenge my anger on them. 13.4 A noise of a tumult on
the mountains, as of many people! A noise of an uproar of kingdoms, of peoples
gathering together! The LORD of hosts is mustering armies in war. 13.5 They come
from a distant land, from the ends of the heavens, the LORD and instruments of a cup
of a curse before him, to destroy all the wicked of the earth. 13.6 Wail, for the day
which is about to come from the LORD is near; as spoil from the Almighty it will
come. 13.7 Therefore all hands will be feeble and every heart of man will melt, 13.8 and
they will be dismayed. Distress and birth pangs will seize them; they will be in anguish
like the woman in travail. They will be astonished at one another, their faces of flame.
13.9 Behold, the day from the LORD comes, cruel, with wrath and strength of anger,
to make the earth a waste, and he will destroy its sinners from it. 13.10 For the stars of
the heavens and their constellations will not give their light; the sun will be dark at its
going forth and the moon will not give its light. 13.11 And I will punish those who
reside in the world for [their] evil and the wicked for their sins, and I will put an end to
the pride of the wicked and humble the strength of the strong ones. 13.12 I will love
those who fear me more than the gold in which the sons of men glory, and those who
perform the law more than the refined gold of Ophir. 13.13 Therefore I will shake the
heavens, and the earth will shake from its place, in wrath before the LORD of hosts
and in the day of the strength of his anger. 13.14 And it will come to pass that like a
hunted gazelle, and like sheep with none to gather them, so every man will turn to his
Apparatus
13:2 “willingly” in Aramaic (mndb yn) is remarkably close in spelling to “nobles” (ndybym) in the MT.
13:6 "Almighty" renders “Shaddai” in both texts,
13:9 “comes” is changed to “is about to come” in the First and Second Rabbinic Bibles. The alteration is in the interests
of conventional style (cf. 13:6).
13:12 “glory” (var) is derived from “make rare" (pgr} in the MT.
"refined gold": the relation between the two words for “gold” seems clear in the Tg, especially as compared to the
rare words used in the MT.
13:13 "shake. . shake": cf. 1:2; 13:8. The MT can be translated in this way as well, but the associations with the verses
cited are not operative. In any case, the Hebrew text has two different verbs in the present verse.
13:16 “young men": the scribe of B.M. 1474 alters his text to "sucklings" out of deference to the MT.
13:20 “dwelt in [rom generation to generation” represents the active construction of both texts. The meturgeman re-
peatedly uses “dwell” (5r) for various Hebrew verbs in vv. 20-21, including rbs (cf. 11:6, 7 and below) and {kn (as
here).
13:21. "dwell" (second occurrence): cf. above. The present usage renders $k in the MT.
"play" is a possible translation of the Hebrew text (cf. Young I, p. 421), and the clear meaning of the Tg (cf. 11:8,
and especially 34:14).
Translation 3|
own people, and every man will flee to his own land. 13.15 Whoever is found in it will
be slain, and whoever enters into the besieged fortresses will be slain by the sword.
13.16 And their young men will be dashed to pieces before their eyes; their houses will
be plundered and their wives ravished. 13.17 Behold, 1 am bringing the Medes against
them, who are not influenced by silver and are not pleased with gold. 13.18 And their
bows will cut young men asunder, and they will have no mercy on the offspring of the
womb, and their eyes will not pity children. 13.19 And Babylon, which was formerly
the joy of the kingdoms, the boast of the Chaldeans’ pride, will be like the overthrow,
when God overthrew Sodom and Gomorrah. 13.20 It will never be inhabited or dwelt
in from generation to generation; no Arab will spread his tent there, no shepherds will
dwell there. 13.21 But wild beasts will dwell there and their houses will be full of
howling creatures; and there ostriches will dwell, and there demons play. 13.22 And
cats will growl in their palaces and jackals in the places of their pleasures; and the time
of the shattering of Babylon is close at hand, and its days will not be put far off.
Notes
13:11-13:22 The motif of “a cup of a curse" occurs repeatedly in the Tg (cf. 15:1; 17:1; 19:1; 21:11, 13; 23:1), and regu-
larly — as here (v. 1) — refers to the prophetic announcement of complete doom. Innovative features in this chapter
include an emphasis on retribution (v. 3), and the express use of military imagery (vv. 2, 13). The reference to “cats”
in v. 22, especially as related to the repeated reference to “ Babylon," becomes especially pointed when one considers
that such creatures figure prominently in Sassanid art (cf. Porada [1963] 178-227).
32 Translation
CHAPTER 14
14.1 For the LORD will have compassion on the house of Jacob and will again be
pleased with Israel, and will make them dwell in their own land, and proselytes will be
added to them and will rely on the house of Israel. 14.2 And peoples will /ead them and
bring them to their place, and the house of Israel will possess them in the land of rhe
Shekhinah of the LORD as male and female slaves; and they will be captors of their
captors and they will subjugate those who enslaved them. 14.3 And it will come to pass
in the day when the LORD gives you rest from your pain and mastery and the hard
subjugation which you were subjugated with, 14.4 you will take up this proverb against
the king of Babylon, and you will say: How the mastery of him who enslaved us has
ceased, the strength of the sinner has come to an end." 14.5 The LORD has broken the
strength of the wicked, the rule of sinners, 14.6 which was striking peoples in the
strength of unceasing blows, subjugating the peoples in strength, subjugating and
unrelenting. 14.7 The whole earth is at rest, quiet; they break forth into singing. 14.8
Indeed, rulers rejoice over you, the rich in possessions, saying, ‘From the time that you
were laid low, no destroyer comes up against us.’ 14.9 Sheol beneath is moved in your
regard, to meet you when you come, it rouses the mighty ones for you, all the rich in
possessions; they have raised from their thrones all the kings of the peoples. 14.10 All
of them will answer and say to you: ‘You too have become as sick as we! You have
become like us!’ 14.11 Your g/ory is brought down to Sheol, and the songs of your
music, beneath you they will set a maggot, and above you the worm. 14.12 How you
Apparatus
14:4. "sinner" is literally “debtor,” as is usual. The meturgeman seems to have rendered mrhbh, as attested at Qumran,
as well as in Greek and Syriac versions, rather than mdhbh (as in the MT).
14:9 “in your regard" renders both texts.
“rich” ( tyry) derives from a word play on “he-goats” ('rwdym) in the MT, which is rendered as a metaphor in the
RSV.
14:12 “the bright star" is, of course, Venus (cf. Pauli [1871] 48 n. 9), referred to as “the day star" (Ayl) in the MT.
14:14 "higher" (Ur) is a word play on “most high" (Iywn) in the MT.
14:19 “miscarriage” is quite unlike the MT, as the RSV margin indicates. With Symmachus, the meturgeman per-
haps took nsr ("branch") as npl.
14:20 “as one" (klid) sounds much as "joined" (Ad) in the MT.
14:20. “fill” is made reflexive in the First and Second Rabbinic Bibles, and in the Antwerp Polyglot. There is a gen-
eral tendency in the Tg to render usages of m?’ reflexively, but cf. 27:6 for the present idiom.
"enemies" is singular in Reuchlinianus, Ms. Jews' Coliege, and the Antwerp Polyglot.
14:22 "destroy": cf. 9:14 for another instance of 5ysy rendering kri in the MT. The present usage is therefore not
radically innovative, although it is unusual.
14:26 "he purposed”: the form of the verb is causative (Stenning fp. 50]), although it is a passive participle in B.M. 1474,
Reuchlinianus and the Second Rabbinic Bible. Against Stenning, the active reading of B.M. 2211 should be
retained, since the passive accommodates to the MT.
"kingdom" is construed as plural, to agree with the number of “nations” in the MT, in B.M. 1474, Reuchlinianus
and Ms, Jews' College.
14:27. “raised up"; Reuchlinianus, by changing mrmm 'to dmrmm’, may be taken to mean “of my exalted one”. Even
with d, however, as in v. 26 (and cf. B.M 1474), the change is not unequivocal in meaning, and 23:1! should be
accepted as the key to the idiom. Stenning (pp. 50, 51), who translates “the exalted one" in v. 26, agrees that this is
not the appropriate rendering of v. 27. But this involves postulating the usage of two different idioms in adjacent
sentences,
14:29. “wounding” (mpryr) is a term which is not clear in meaning, although it quite evidently does not mean “flying”
(cf. the MT). The present translation is suggested by Dalman, p. 354, but Levy II. p. 304, accepts the suggestion of
Kimhi that it means “brooding”, Stenning, p. 50, would appear to take Dalman's guidance. Jastrow H, p. 1244,
offers another option by referring to the Rabbinic notion that the very look of a basilisk dismembers a man. Not
surprisingly, there are several variant readings here.
Translation 33
are cast out from the height, you that were resplendent among sons of men as the
bright star among the stars! You are banished to the earth, you that were a slaughterer
among the peoples! 14.13 And you said in your heart, ‘I will ascend to the height, above
the people of God I will set the throne of my kingdom; and I will sit in the mount of
assembly in the far north, 14.14 I will ascend above all the people, 1 will be higher than
them all? 14.15 But you are brought down to Sheol, to the depths of the pit of the place
of perdition. 14.16 Those who see you will stare at you, they will ponder, they will say,
* Did this man make the earth tremble, waste the kingdoms, 14.17 make the world like
the desert and raze its cities; did he not open the gate for his prisoners? 14.18 All the
kings of the Gentiles lie in glory, each in his tomb; 14.19 but you are cast out from your
sepulchre like a hidden miscarriage, covered with those slain, those pierced by a sword,
who go down to the pit of the place of perdition like a corpse trodden under foot. 14.20
You will not be as one of them in the sepulchre, because you have destroyed your land,
you have slain your people. May the seed of evildoers nevermore be established! 14.21
Prepare slaughter for their sons because of the sins of their fathers, lest they rise and
possess the earth and fill the face of the world with enemies."
14.22 “1 will be revealed to take retribution from them,” says the LORD of hosts,
“and I will destroy from Babylon name and remnant, son and son's son, says the
LORD. 14.23 And I will make it a possession of porcupines, a house of devastation,
stagnant pools of water, and I will sweep it as they sweep with the broom, and I will
deliver it to destruction,” says the LORD of hosts. 14.24 The LORD of hosts has
sworn, saying: “As I have planned, so shall it be, and as I have purposed, so shall it
stand, 14.25 to break the Assyrian in my land, and upon the mountains of my people |
will trample him; and his mastery shall pass from them and his yoke will be broken
from their necks.” 14,26 This is the purpose that he purposed concerning the whole
earth, and this is the might that is raised up, by which he rules over every kingdom.
14.27 For the LORD of hosts has purposed, and who will remove it? And his might is
raised up, and there is none who will turn it back. 14.28 In the year that King Ahaz died
this oracle of prophecy came: 14.29 “Rejoice not, all you Philistines, because the ruler
who was subjugating you is broken, for from the sons of the sons of Jesse the Messiah
will come forth, and his deeds will be among you as a wounding serpent. 14.30 And the
needy of the people will be nurtured, and the poor in his days will dwell in safety; but he
will kill your sons with hunger and the remnant of your people he will slay. 14.31 Wail
for your gates; cry for your cities! All of you Philistines are shattered! For the avenger
comes out of the north, and there is none that delays in his assemblies. 14.32 And what
will the messengers of the Gentiles announce as good news? For the LORD has
founded Zion, and in her the needy of his people will trust and rejoice."
Notes
14:1-14:21 “The house of Jacob" is promised the addition of “proselytes” in a land in which the “Shekhinah” is re-
stored (vv. 1, 2), while Babylon is the butt of a taunt against the broken strength of its sinful mastery (vv. 4-6). Par-
ticular relief is expressed by rich rulers (v. 8), who presumably have borne the economic brunt of tyranny. But any
such relief is to be short lived, in that the rich are also named as the principal inhabitants of Sheol (v. 9, cf. 53:9).
(For the idca that imagery of 14:12 has influenced Luke 10:18, cf. Tarrech [1978]). The arrogance of the king of
Babylon is spelled out in vv. 13-14, and the Targumic-innovation is to replace the idea of his challenging God in the
MT with the motif of his attempt to dominate "the people of God,” Indeed, the chief threat he poses is that of prop-
agating "enemies" (v. 21).
14:22-14:32 The taunt (cf. above) is backed up by God's promise of destructive “retribution” (vv. 22-27, cf. v. 31). The
positive imagery of v. 30 is related specifically to the messianic reign (v. 29). In view of chapter Ef, there is perhaps
nothing surprising in the mention of the Messiah in an oracle of peace, but it may just be that the connection
between serpent imagery and messianic thinking was something of a conventional one (cf. John 3:14).
34 Translation
CHAPTER 15
15.1 An oracle of a cup of cursing to give Moab to drink. For the fortification of Moab
is plundered in the night while they sleep; and the fortress of Moab is suppressed in the
night while they slumber. 15.2 They go up to the houses of Dibon to the high places to
weep; over Nebo and over Medeba the Moabites wail. On all their heads is baldness,
every beard is shorn; 15.3 in their streets they gird on sackcloths; on their housetops
and in their squares ail of them wail, cry out and weep. 15.4 And the inhabitants of
Heshbon and Elealeh cry out, their voice is heard as far as Jahaz; therefore the armed
men of Moab cry out; they wail for their soul. 15.5 In their heart the Moabites hope to
flee to Zoar, a part grown heifer. For at the ascent of Luhith they go up weeping; on the
descent to Horonaim they announce as good news the cry of those broken in war; 15.6
the waters of Nimrim are a waste; the grass is withered, the new growth fails, the
verdure is no more. 15.7 Therefore the remnant of their possessions which they pur-
chased will be plundered and their border on the western sea will be taken from them.
15.8 For the cry has gone around the border of Moab; they wail as far as Eglaim, they
cry out [as far as] Beer-elim. 15.9 For the waters of Dimon are full of the blood of those
slain; yet I will appoint upon Dimon a gathering of armies, a king with his armies will
go up for those of Moab who have escaped and to plunder the remnant of their land.
Apparatus
15:1 “fortification” gives the sense of the Aramaic word, but it was used as a conventional name for Ar of Moab. To
this extent, the Targumic rendering is not innovative. Cf. Levy II, p. 408, Jastrow H, pp. 702, 703, Dalman, p. 216
15:3. “weep "is cognate to the verb in the MT, but the Tg presents it as an active participle.
15:4. “cry out" and “wail” are given in reverse order in the First and Second Rabbinic Bibles, Reuchlinianus, and
Ms. Jews’ College.
15:5. "a part grown heifer” takes up the suggestion of Jastrow H, p. 1674, and opposes Levy's “a great heifer in the third
year of age" (Il, p. 542). Stenning, p. 52, takes the phrase as a proper noun, in apposition to *Zoar" (cf. Jeremiah
48:34). The Hebrew text is notoriously difficult, and Young I, p. 458, n. 14, renders it just as Levy does the Tg. The
meturgeman is clearly attempting to represent the Hebrew text faithfully here. Although Stenning' suggestion is
attractive, in that Jeremiah 48:34 has the same geographical context (cf. also Isaiah 15:4), the two places are there
plainly distinguished, while they are closely identified in the present passage. In fact, Tg Jer. 48:34 uses the phrase in
apposition to Horonaim, just as it is used here in respect of Zoar. This militates against the idea that it isa proper
noun. It seems rather a disparaging reference to the size and strength of the places involved. The scribe of Ms. Jews'
College scems at least to have understood the phrase in this way when he wrote "slaughter" (bh?) for cry (swat). The
reading is not original, however; the scribe made several errors in writing this verse.
“those broken in war" renders "breaking" (Jr in the MT).
15:7. “western” (mnrbh) is derived from “willows” in the MT (A/rbym) by word play.
16:1. “They will: the term "send" in the MT is in the imperative mood.
“the one as”: the First and Second Rabbinic Bibles, the Antwerp Polyglot, and Reuchlinianus read “the ones",
and the latter three of these witnesses have “in the desert",
“the mount” is given as “at the mount" by Kimhi, which is presumably the sense of the Tg.
16:2. "fording" involves play on m“brt in the MT, in that the basic sense of the root “br is exploited. Stenning, p. 52,
suggests 4 conjectural emendation, in order to make the participle feminine. The sense, however, is that the ladies of
Moab will be reduced to the status by boy bearers. Reuchlinianus reads /hr instead of /hwn, which makes the
activity reflexive. The reading misses the point that the ladies are subjected, working for others.
16:3 "place" and "at the height of" are the readings of both texts. The sense of the reading is obscured by Stenning,
p. 32, who alters the text conjecturally (cf. above) to accord with the MT. The point is that the shadow is to be as
intensely dark as noontime is intensely bright.
“bring not. . near" is a somewhat imprecise phrase. The meaning appears to be, "Do not gather from exile" (cf.
13:12, 41:18; 43:5; 54:7; 56:8, where grh is employed in the sense suggested). The idea of exile has been derived from
the verbal form “betray” (rg/r) in the MT.
16:13 "from that time" is also the meaning of the MT (cf. Young L p. 461).
Translation 35
CHAPTER 16
16.1 They will offer tribute to the Messiah of Israel who prevailed over the one as the
desert, the mount of the congregation of Zion. 16.2 And it will come to pass that like a
bird which they drive from its nest and is cast out, so will the daughters of Moab be
sent out, fording for them at the Arnon. 16.3 “Take counsel, hold counsel; place your
shadow as the night, as the day at the height of noon; hide the outcasts, bring not the
dispersed near; 16.4 let the outcasts sojourn among you, Kingdom of Moab; be a refuge
to them from plunderers. When the one who distresses comes to an end, the plunderer
is destroyed, and all those who were trampling the land come to an end, 16.5 then the
throne of the Messiah of Israel will be established in goodness and he will sit on it in
truth in the city of David, a judge and seeking judgment and doing truth." 16.6 We have
heard of the princes of Moab who pride themselves exceedingly, their glorious ones
and their self-indulgent ones, and their haughtiness was not equal to their retribution.
16.7 Therefore the Moabites wail, the Moabites, all of them, cry out. Of the men of
their strong fortress they will say, Indeed they are suppressed. 16.8 For the armies of
Heshbon are plundered, the companies of Sibmah are Killed; the kings of the Gentiles
kill their rulers, they reached to Jazer, strayed to the desert, their outcasts cut [their way]
through, cross over the sea. 16.9 Therefore just as | brought armies against Jazer, so I
will bring killers against Sibmah; I will drench Heshbon and Elealeh with tears; for upon
your harvest and your vintage plunderers have fallen. 16.10 And joy and gladness are
gathered from the fruitful field; and in the vineyards they will not exult and they will not
play; no pressers press out wine in the presses; 1 have made wine pressing cease. 16.11
Therefore the Moabites’ bowels growl like the lyre, and their hearts are mournful over
the men of their strong fortress. 16.12 And it will come to pass when Moab is tired and
wearies himself upon the high places, and he comes to the house of his idol to beseech,
he will not prevail. 16.13 This is the word which the LORD spoke concerning Moab
from that time. 16.14 But now the LORD has decreed, saying, “In three years, like the
years of the hireling, the glory of rhe Moabites will come to an end, in spite of all the
tumult of the mob, with a very little remnant, all their glory will come to an end."
Notes
15:1-15:9 As in the case of chapter 13, the “cup of cursing” brings with it military doom (vv. If.). The same observation
obtains in the case of v. 5. The verb “to announce" (dsr) is generally used of military triumph; the usage here is
ironic. (The term may be the source of the New Testament usage of euanggelizomai, cf. Revelation 14:9 and P. Stuhl-
macher [1968]). Most notably, the picture of financial desolation is attached quite directly to the dominant military
power of the Mediterranean: the Roman Empire (v. 7). That is the force which threatens "Moab" — presumably.
Nabatean Arabs, cf. Smolar and Aberbach (1983) 56, 57 --- from "rhe western sea."
16:1-16:14 The picture of a gift sent freely in the MT is transformed in the Tg into one of submission to the Messiah
by means of tributes (v. 1). But Moab's submission is not merely a matter of defeat; his "kingdom" (v. 4) has a
specific purpose, a role to play, in the events leading up ta the messianic reign (cf. 15:71.). Moab is 10 serve as a
refuge from "the one who distresses” until the Messiah's throne is established in the "goodness" of just judgment
(v. 5). (This may explain why in v. 3 the "shadow" of Moab is said to be now "as the night" [against Israel] and now
“as the day" [in favour of the outcasts].) Because the Moabites have a positive function in protecting “the dispersed”
(v. 3) from the power which occupies the land, punishment is directed against “the princes of Moab.” “their glorious
ones" (v. 6), rather than against the people asa whole, But military suppression is the end of the retribution against
the “self-indulgent” of the Moabites (vv. 6-11). Although “the Kings of the Gentiles” arc the instrument of the killing.
it is God who brings them (vv. 8, 9). Still, it is in view of false "glory." their idolatry, that the Moabites' doom comes
(vv. 12-14).
36 Translation
CHAPTER 17
17.1 An oracle of a cup of cursing to give Damascus to drink. Behold Damascus is
removed from sovereignty and will become a ruined fortress. 17.2 Their cities will be
deserted and desolate; they will be a resting place for flocks of sheep, and they will lie
down, and none will scare away. 17.3 And rule will cease from Ephraim, and sover-
eignty from Damascus; and the remnant of notables from Syria will be like the glory of
the children of Israel, says the LORD of hosts. 17.4 And it will come to pass in that
time that the glory of Jacob will be humbled and the wealth of his glory will go into
exile. 17.5 And it will be as a harvester gathers standing grain, and with his arm
harvests ears, and as one gleaning ears in the plain of the mighty men. 17.6 And
gleanings will be left in it as the stripping of the olive tree—two or three berries on the
top of the highest bough, four or five on rhe rebellious branch, thus shall the righteous
be left alone in the midst of the world among the kingdoms, says the LORD God of
Israel. 17.7 In that time a man will rely on the service of his maker, and his eyes will
hope in the Memra ofthe Holy One of Israel; 17.8 and he will not rely on the altar, the
work of his hands, and what his fingers prepared will not be established, the Asherim
or the sun idols. 17.9 In that time their strong cities will be as a fortress that is desolate
and ruined, and is forsaken before the children of Israel, and it will become a waste.
17.10 For you have forsaken the God of your salvation, and you have not remembered
the fear of the strong one whose Memra is your help; for you were planted, as a select
plant, and multiplied corrupt deeds, 17.11 in the place where you were sanctified to be a
people, there you corrupted your deeds, and even when you went into the land of my
Shekhinah's house, where it was fitting for you to serve, you forsook my service and
served idols; you put off a day of repentance until the day of your breaking came, then
your sorrow was inconsolable. 17.12 Ah, a tumult of many peoples, who growl like the
growling of the sea! And a roaring of kingdoms which roar like the roaring of strong
waters! 17.13 Kingdoms roar like the roaring of many waters, but he will rebuke him,
and he will flee far away and be chased like chaff on the mountains before the wind and
the whirling dust before the storm. 17.14 At the evening time, behold, as if he was not!
Before the morning, as if he is no more! This is the portion of those who rob us and the
lot of those who plunder us.
Apparatus
17:6 "stripping": cf. Jastrow I, p. 164.
17:7 "rely on”: cf. 10:20. This appears to be a case when the meturgeman presupposes a different Hebrew text from
the one available to us in the MT (cf. Stenning, p. xviii). ' seems to have been replaced with Yn.
1758 “rely on”: cf. above.
"altar": only B.M. 2211 has the singular here, but in view of the MT it is the preferred reading.
17:11 “inconsolable” might more literally be rendered “breathless,”'or "exhausted of soul.”
17:13 “him” (with its related forms) is collective in both texts.
18:2. “plundered” (bzw, at the end of the verse) derives from word play on "divide" (bz’w) in the MT.
18:4. "quiet" is used intransitively in the MT (but first in the sequence of verbs).
"sunshine": the MT does not actually have the word for "sun", while the Tg does.
1&5 “blossom”: the meturgeman replaced a noun with a causative infinitive form of the cognate stem (pri).
18:6 "dwell in the summer": a noun phrase here renders the verbal form in the MT, cf. also “spend the winter".
“him” (twice) is the reading of both texts. The scribe of B.M. 2211 erroneously adds another / afterward. Ail the
other extant manuscripts omit it.
18:7. "he will bring him": "he" is the collective agent of punishment, and "Aim" the collective object of desolation;
both make their appearance in vv. 5, 6.
Translation 37
CHAPTER 18
18.1 Ah, the land to which they come in ships from a far land, their sails spread out as
the eagle which soars on its wings, which is beyond the rivers of India; 18.2 which sends
messengers by the sea and in fishing boats upon the waters! Go, swift messengers, to
the people robbed and plundered, to the people which was strong before and continu-
ally, the people robbed and plundered whose land the Gentiles plundered. 18.3 All you
who inhabit the world, you who dwell on the earth, when a signal is raised on the
mountains, you will see the signal, and when the trumpet is blown, you will hear
deliverance. 18.4 For thus said the LORD to me: "I will give rest to my people, Israel,
and give them quiet, and I will be pleased from my holy dwelling to do good to them;
blessings and consolations I will bring to them speedily like clear heat in sunshine, like
a cloud of dew in the heat of harvest.” 18.5 For before the time of harvest comes, the
tree to blossom and its unripe grape [to] flower, he will kill the rulers of the Gentiles
with the sword, and their strong ones he will take away and remove. 18.6 They shall all
of them be left to the birds which are on the mountains and to the beasts of the earth.
Every bird of the heavens will dwell in the summer upon him, and every beast of the
earth will spend the winter upon him. 18.7 In that time Ae will bring him with a gift
before the LORD of hosts, to the people robbed and plundered, and to the people
which was strong before and continually, the people robbed and plundered whose land
the Gentiles plundered, to the land where the name of the LORD of hosts is called,
whose Shekhinah is on the Mount of Zion.
Notes
17:11-17:14. The prediction of military decimation is now extended to Damascus, Ephraim, and to Syrian “notables”
(vv. 1-3, cf. vv. 5, 9), and exile is specified as the punishment of Jacob (v. 4). It is, perhaps. worth observing that the
Damascus Document also associates Damascus with the exile of Israel (VIl,15; XIX.34; XX.12, cf. Davies[1982].
Although the intersection of the Qumran covenanters' ideology with that of the meturgeman is far too incomplete
to warrant speculation as to the precise relationship between them, such passages in the Tg may suggest that the
Qumran documents should not be considered to be soSectarian that they do not sometimes represent carly Judaism
generally (cf. Wieder [1952] and Brownlee [1956]). The divine purpose within these events becomes clear in v. 6:
everything is to be stripped from “rhe rebellious branch" except "rhe righteous.” Those who are left will turn from
idols to trust and serve the true God (vv. 7, 8). By means of v. 9, the perspective shifts to those who have not re-
pented, but have “forsaken” God and the "service" of his *Shekhinah s house" (vv. 10, 11). Clearly, the rebellious ones
among Israel are understood as addressed here, but in two senses such people are associated with Gentiles. First,
Damascus is the leading context of the curse from v, | (and is also joined with Ephraim and Syria from v. 3).
Second, the innovative references to “kingdoms” in vv. 12, 13 reinforces the idea that the same punishment over-
takes other nations as now confronts Isracl. To an important degree, the MT already associates Israel and the
nations, but the association becomes all the more emphatic in the Tg because the address to Israel in vv. 10, 11 is
accentuated, while the reference to Gentiles in vv. 11-14 is also more explicit.
18:1-18:7 The mention of */ndia" rather than “Ethiopia” in the Tg changes the géographical focus of the text radically
(v. 1, cf. 1E TL). lt probably reflects the Babylonian perspective of this passage, in that trading relations involving
the Indian Occan were established from an early period. (Reference may be made to the finds of pearls from the
Indian Ocean at Hasanlu described by Porada [1963] 102 [cf. Rosh Hashannah 23a], and to the Achemenid expan-
sion into India.) Eagles featured prominently in the decorative art of the Sassanids (Porada [1963]) 226), which may
be sufficient to explain the imagery of the Tg. But it may be worth mentianing that the emblem of the god Ahura
Mazda was a winged solar disc (Porada, pp. 139, 145, 147, 148, 151, 154; indeed, at times the winged bearer of the
disc would appear to be an eagle, cf. p. 151, figure 81), In that Zoroastrianism (in which Ahura Mazda played a
prominent, if not dominant, role) was revived by the Sassanids (cf. Yamauchi [1973) 73), the symbol might have
been invoked here to identify the Gentile régime allusively. The perspective of v. 2 is also distinctive. Instead of
Egypt sending to Mesopotamia (the “land the rivers divide" in the MT) Babylon sends to the people who have already
been “plundered” by Rome. But the move to Babylonia is purely temporary: “ The signal" of “deliverance” is about
to be raised (v. 3). The people are explicitly identified as "/srae^" and “hlessings and consolations” are promised
them (v. 4). These people are promised the spoils following a military action against “the Gentiles" (vv. 5. 6): the
people are indeed to be strong once again, and the “Shekhinah” is warrant of the promise (v. 7.
ef. v. 2).
38 Translation
CHAPTER 19
19.1 An oracle of a cup of cursing to give Egypt to drink. Behold, the LORD is
revealed in the cloud of his glory to take retribution from Egypt; and the Egyptians’
idols will be broken in pieces before him, and the Egyptians’ heart will melt in their
bowels. 19.2 And I will stir up Egyptians against Egyptians, and they will wage war, a
man against his brother and a man against his neighbour, city against city, kingdom
against kingdom; 19.3 and the Egyptians’ spirit will melt in their bowels, and I will
annihilate their wise men; and they will inquire of idols and sorcery and oracles and
necromancy; 19.4 and | will hand over the Egyptians into the hand of a hard master;
and a strong king will rule over them, says the Lord of the world, the LORD of hosts.
19.5 And the waters from the sea will be devastated, and their river will be desolate and
dry up; 19.6 and the canals will be devastated, and their deep rivers will dry up and be
desolate, reed and rush will not come up. 19.7 The greater part of the river will dry up,
and will become as its stones, and every place where they sow by the river will dry up,
be desolate and not sprout. 19.8 And the catchers of fish are devastated and lament, all
who cast a hook in the river; and they will be devastated who spread nets upon the
water. 19.9 And the workers in flax will be ashamed, who comb and beat nets from it.
19.10 And the place where one drinks its water will be crushed, the place of those who
make dam and gather water, each man for himself. 19.11 The princes of Zoan have
Apparatus
19:2. "wage war" (vgyhwn qrb) differs slightly from the MT (n/Amw) in wording, but the meaning of the two texts is
the same.
19:5. "from the sea" is in both texts. The reference to the Nile in the RSV is ad sensum.
“desolate”. Aramaic yhrwb here renders phbr in the MT. The usage departs from the normal practice of the
meturgeman, even though it is quite understandable in terms of etymology.
19:6 “canals”: “their” is added in the First and Second Rabbinic Bibles, the Antwerp Polyglot, Reuchlinianus and Ms.
Jews' College.
“desolate”: cf. v. 5 in the Apparatus; the same two stems are involved.
19:7. "greater part": cf, Jastrow II, p. 1455. The meaning of the term (rwb'A) might also be "growth".
19:10 “one drinks" (ty) is a play on "its (that is, the land's) pillars" (Seth) in the MT.
“dam” (svkr) derives from "hire" (skr) in the MT.
19:13. “the Egyptians”. so B.M. 1470, the First and Second Rabbinic Bibles, the Antwerp Polyglot and Reuchlin-
ianus (against B.M. 2211, which accords with the MT).
19:14 “deception” is the nominal counterpart of the verb “to go astray”, cf. v. 13 and below. The noun also has associa-
tions with the language of idolatry (cf. the Glossary).
"goes astray” involves only slight deviation from “staggers” in the MT, and a cognate stem is used.
19:15. “commandant” (hgmwn): cf. 9:14. In both cases, there may be word play on gmwn ("reed" in the RSV) in the MT.
"tyrant": cf. 9:14.
19:17. “who makes mention of it to him" renders both texts literally. The sense would appear to be that the prospect for
Egypt is so frightening that even one who speaks of it will tremble. The translators of the RSV construe the phrase
impersonally, "everyone to whom it is mentioned", That rendering of the Hebrew is possible, but the meturgeman
would probably have used a plural form, had that been the intended sense of the Tg.
19:18 “zo be desolate” is a verbal form which seems to render "destruction" (Ars) in the MT, which the RSV takes as
“sun” (Ars) in accordance with the Isaiah Scroll (“a”) from Qumran. The meturgeman perhaps shows an aware-
ness of both possibilities, although his preference would appear to be for the second. Cf. Young II, pp. 49, 50.
19:20 "a judge": the MT reads ^a great one" (cf. Young ll, p. 31).
19:22 “their prayer” is quite innovative; the similar phrase in the RSV is supplied.
19:23 "baitle": the same verb is used in v. 2, but is there followed by the noun “war”.
“with” renders the preposition cognate with "into" (5), as rendered in the RSV.
Translation 39
indeed become dull, the wise men who counsel Pharaoh a deceitful counsel. How can
you say to Pharaoh, “We are sons of wise men, and you are a son of kings of ancient
times?" 19.12 Where are your wise men? Let them tell you and know what the LORD
of hosts has purposed against Egypt. 19.13 The princes of Zoan have become dull, the
men of Memphis have gone astray; the masters of its districts have led the Egyptians
astray. 19.14 The LORD has cast in their midst a spirit of deception, and they have led
the Egyptians astray in all their deeds as the drunken man goes astray and staggers in
his own vomit. 19.15 And ihe Egyptians will not have a king who will reign, head or
commandant, ruler or tyrant. 19.16 In that time the Egyptians will be faint like women
and tremble and be broken before the lifting up of the might of the LORD of hosts
which he /ifts up over them. 19.17 And the land of the house of Judah will be a terror to
Egypt; everyone who makes mention of it to him will tremble before the purpose of the
LORD of hosts which he has purposed against them. 19.18 In that time there will be
five cities in the land of Egypt speaking the speech of the Canaanite and swearing by
the name of the LORD of hosts. Of the city, house of the sun, which is about to be
desolate, it shall be said, This is one of them. 19.19 In that time there will be an altar
established before the LORD in the midst of the land of Egypt, and a pillar before the
LORD at its border. 19.20 And it will be a sign and a witness before the LORD of
hosts in the land of Egypt; for when they pray before the LORD because of their
oppressors he will send them a saviour and a judge and he will deliver them. 19.21 And
the might of the LORD will be revealed to do good to the Egyptians; and the Egyptians
will know [how] to fear before the LORD in that time and they will serve with holy
Sacrifices and with offerings, and they will make vows before the LORD and fufill
jthem. 19.22 And the LORD will strike the Egyptians with a stroke, and he will heal
them, and they will return to the service of the LORD, and he will accept their prayer
and heal them. 19.23 In that time there will be a highway from Egypt to Assyria, and
‘the Assyrians will battle with the Egyptians and the Egyptians with rhe Assyrians, and
the Egyptians will serve the Assyrians. 19.24 In that time Israel will be a third with rhe
.Egyptians and the Assyrians, a blessing in the midst of the earth, 19.25 whom the
“LORD of hosts has blessed, saying, “Blessed are my people whom I brought forth from
Egypt; because they sinned before me I exiled them to Assyria, and now that they
repent they are called my people and my heritage, Israel.”
i Notes
19:1-19:25 The threat of God's wasting of Egypt as presented in the MT is largely maintained in the Tg, although
special attention is given to the prediction that “the river,” the Nile, will dry up (v. 7 and vv. 8-10). Further, the utter
destruction that awaits Egypt is signalled by the use of such verbs as “annihilate” (v. 3) and “waste” (vv. 5, 6, 8);
indeed, the “cup of cursing” formula itself threatens military downfall (v. 1, cf. 15:1 in the Notes). “Deception” is all
that comes of Egypt's leaders (vv. 11, 14), so that its fall is inevitable (v. 15). (In that "deception" is part of the
vocabulary of idolatry [cf. the Glossary], religious perversion seems to be in the meturgeman's mind.)
The reference to a Canaanite speaking settlement, swearing “by the name of the LORD,” “which is about to be
desolate" (v. 18) probably reflects the meturgeman's awareness of the destruction of Jewish communities in Egypt
early in the second century (cf. Smallwood [1976] 405-406 and Collins [1974] 94, 95). (Smolar and Aberbach
[1983] 17, 18 argue that v. I9 corresponds to Aqiba's opinion that the Temple of Onias was not legitimate. In
context, however, whatever place is in mind, the meturgeman assumes prayer directed there will be efficacious
[cf. vv. 20f.]. But their contention that “house of the sun" [v. 18], “Beth Shemesh,” refers to Heliopolis [p. 116] is
plausible, and accords with the opinion of Pauli [1871] 62 n. 10, although Gordon [1983] 123, 124 believes the
reference is to Leontopolis, which was destroyed c. A.D. 73.) Such Jewish Egyptians are the beneficiaries of the
promise in vv. 21, 22: for the meturgeman, Egypt per se is no blessing (cf. v. 24), but the land of servitude (v. 25).
The outcome of explicitly military action in v. 23 is that they are to "serve the Assyrians,” but only for a time:
repentance is to secure release from Assyria as surely as God brought his people out of Egypt. In other words, the
promise of chapter [8 is restated.
40 Translation
CHAPTER 20
20.1 In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent
him, waged war against Ashdod and suppressed it,— 20.2 at the time the LORD
decreed by Isaiah the son of Amoz, saying, “Go and bind sackcloth upon your loins
Apparatus
20:1 “Tartan” appears in both texts, with the sense “second in command” in Hebrew (cf. Young II, p. 52). The me-
turegeman has reproduced the word he found in his Hebrew text, but apparently as a proper noun.
*waged war": cf. 19:2, where the determined state of the noun is not used. The same idiom is used in 7:1.
20:4 "uncovered" is in the plural in the Tg, corresponding to hswpy in the MT. *Nakedness" (‘ry ) is a unique occur-
rence in the Tg, and is related to “nakedness” (‘rwr) in the MT ("shame" in the RSV, for which a synonym is
substituted in the Tg). For its form, which the dictionaries do not mention, cf. Syriac ‘rv’, which is derived from the
cognate root (^r) from which the usual term for "nakedness" is derived (cf. Payne Smith, p. 428). The spelling is
nonetheless odd, and is corrected in Reuchlinianus and Ms. Jews' College. Notably, the verb "uncovered" itself is
derived from the same root which can refer to exile.
“go into exile” is not as innovative as may at first appear, because the verb (g/) also may mean “to be uncovered",
albeit in a different form.
20:6 "we hoped" is innovative; the similar phrase in the RSV is an expansive translation of mbinw (“our expectation").
“Until daylight" is emended to “until now" by van Zijl, p. 84, which involves replacing krn (so Sperber, p. 40) with
kdn (cf. kdw in 12:1). Stenning's translation (“hitherto”, p. 40) is strained by comparison, since Reuchlinianus—
which he claims to follow (p. 65)—actually reads kdw. (kdwn in the Second Rabbinic Bible and the Antwerp
Polyglot is an alternative form.) Stenning's rendering is really only supported by Ms. Jews’ College (kdyn), since the
masculine form better suits "place". But such emendation is hasty here, even as practised by van Zijl. Although he
claims to depart from B.M. 2211 only when it is “absolutely necessary" to do so (1979, Preface"), the reading he
corrects here is supported by B.M. 1474 and the First Rabbinic Bible. This consideration, and the instability of the
kdw reading militate against van Zijl and Stenning, and in favour of Sperber (p. 40), who'stands by krn. The sense
seems to be, "They struggled all night to be free, but the day finds them caught out". Admittedly, the absence of the
term for “day” (cf. Levy I, p. 389) makes this rendering less than certain, but it seems preferable to the emendations
proposed. €
21:1 "march" (miin) is a play on the Aramaic word for “oracle” (mi; cf. the MT), for which it is taken in the Second
Rabbinic Bible, the Antwerp Polyglot, by Lagarde and Stenning, p. 65. i
“whirlpools”: the same term is used for “whirlwind” in 5:28; 17:13. The change of rendering is the result of an
alteration in context.
“the south" translates "Negeb" in the MT, rather than merely transliterating it (as in the RSV).
“carried along”: cf. 10:22. The form (mydbryn) is to some extent a play on "desert" (mdbr).
21:4 "has gone astray” also renders the MT in this case (cf. Young Il, p. 59).
“horrors” (by wtyn) is related to “appalled me” (b‘rny) in the MT.
21:5 The margin of Reuchlinianus presents an innovative interpretation, which reads as follows:
Set the table before Belshazzar king of Babylon, light the lamp, eat and drink! Arise, Michael and Gabriel, the two
authorities, take revenge on the kingdom of Babylon, and give dominion to Cyrus and Darius, kings of Persia and
Media!
21:7 "many" represents "great" (rb) in the MT, which is rendered “very” in the RSV. The term is omitted in the First and
Second Rabbinic Bibles. But the latter, along with Reuchlinianus, adds a compensating word (/hd’, “very”) at ihe
end.
21:8 "standard": Levy H, p. 156, reads the plural variant of the First and the Second Rabbinic Bibles, and Antwerp
Polyglot and Reuchlinianus margin. He suggests that posts for a bulwark might be in mind. He alternatively emends
the text to read "flags". Dalman, pp. 66, 67, following Reuchlinianus proper and Ms. Jews’ College, understands
*war chariots", which is the meaning Stenning also accepts. In view of the meturgemans preferred "chariot" usage
(cf. v. 7), however, this meaning is quite unlikely. Jastrow IL, p. 978, suggests “commissary” (from the Greek sitones),
but this meaning does not appear likely in context, although it is possible. "Standard" suits the present context, and
may be derived from styw, meaning column (sroa in Greek, cf. Levy's suggestion, mentioned above). It is an aspect
of the military panoply which could be compared to an idol (cf. v. 9). But the present rendering is offered only as
another suggestion.
“a lion" (cf. the RSV margin): there is some evidence that lions were a heraldic device among the Sassanids (cf.
above and Paroda [1963] 220).
Translation 4
and pull off your sandals from your feet,” and he had done so, going il] clad and
barefoot— 20.3 the LORD said, “As my servant Isaiah has walked ill clad and barefoot
for three years as a sign and portent against the Egyptians and the Ethiopians, 20.4 so
shall the king of Assyria lead away the captivity of Egypt and the exile of Ethiopia,
young men and elders, i// clad and barefoot, and nakedness uncovered, to the shame of
Egypt. 20.5 They will be broken and be ashamed because of Ethiopia their place of
safety and of the Egyptians their boast. 20.6 And the inhabitant of this coastland will
say in that time, "Is this what has become of our place of safety where we hoped to flee
for help, to be rescued before the king of Assyria? Until daylight they have not rescued
themselves, and how shall we be rescued?"
CHAPTER 21
21.1 The march of armies which are coming from the wilderness is like the waters of the
sea which flow in whirlpools. They come in the way of the south, carried along and
coming from the desert, from the land where hard things are made. 21.2 The prophet
said, A stern prophecy is told to me; the robbers are robbed, and the plunderers are
plundered. Go up, Elamites, strong men of the Medes; | sigh for all those who were
sighing before the king of Babylon. 21.3 Therefore their loins are filled with shaking;
fear has seized them, behold like pangs of a woman in travail; they have become dull so
that rhey cannot hear, they have gone astray so that they cannot see. 21.4 Their heart
has gone astray, distress and horrors have seized them; their place of safety has become
to them fracture. 21.5 Prepare tables, set up watchmen, eat, drink. Arise, O princes, rub
down and polish the weapons. 21.6 For thus said the LORD to me, "Go, set up a
watchman, let him announce what he sees, 21.7 when he sees a man's chariot and with
it a pair of horsemen, a rider on an ass, a rider on camel,”-the prophet said, [listened
diligently and saw and behold, many armies were coming. 21.8 The prophet said, "The
sound of armies coming with their standard of a lion; upon the watch before the
7
Notes
20:1-20:6 The fate of Egypt itself, along with Ethiopia, is here vividly conveyed in terms of “exile” (v. 4, and see the
Apparatus).
21:1-21:17 The military operation described in v, 1 is quickly ascribed to “the king of Babylon” (v. 2): the period of
the Amoraic interpreters seems here to be represented. The extent of Sassanid military power is again spoken of in
v. 7, and the reference to a heraldic lion (v. 8, cf. the Apparatus) supports this identification. The keen expectation
42 Translation
LORD I stand continually by day, and at my post I am stationed all the night. 21.9
And, behold, here comes a man's chariot and with it a pair of horsemen!” And he
answered and said, “Fallen, and also about to fall, is Babylon; and all the images of her
idols will be pulverized to the ground." 21.10 Kings who are skilled in waging war will
come against her to plunder her even as the farmer who is skilled in threshing the grain.
The prophet said, What 1 have heard before the LORD of hosts, the God of Israel I
announce to you. 21.11 An oracle of a cup of cursing to give Dumah to drink. He calls
upon me from the heavens, “Prophet, interpret for them the prophecy; prophet, inter-
pret for them what is about to come." 21.12 The prophet said, " There is reward for the
righteous and retribution for the wicked. If you are penitent, repent while you are able
to repent." 21.13 An oracle of a cup of cursing to give the Arabians to drink. In the
forest in the evening the caravans of the sons of Dedan will lodge. 21.14 Valleys, go
forth with water to the thirsty; prepare from that which you are eating for the fugitives,
O inhabitants of the land of the south. 21.15 For they have fled before killing, before
drawn sword and before bent bow and before the strength of war. 21.16 For thus said
the LORD to me, “At the end of the years, as the years of a hireling, all the glory of the
Arabians will come to and end; 21.17 and the remnant of the warriors' strength, the
mighty men of the Arabians, will be few; for by the Memra of the LORD, the God of
Israel, it is so decreed."
CHAPTER 22
22.1 The oracle of prophecy against the city which lies in the valley, against which the
prophets prophesied. What do you mean that you have gone up, all of you, to the
housetops, 22.2 with which the boastful city, the joyful town, is full? Your slain were
Apparatus
21:10 "before" is replaced by "the voice of the Memra of" in the First and Second Rabbinic Bibles. If it were better
attested, this variant would be accepted as quite a characteristic expression. As it stands, however, it should
probably be viewed as a secondary reading in the style of the meturgeman which is designed to avoid any suggestion
that Isaiah was immediately in God's presence.
21:13 "forest" and "evening" render both texts.
21:14 "valleys" (gydwnyn) is the translation suggested by Jastrow I, p. 235. Levy I, p. 126, and Dalman, p. 71, con-
jecture "waterskins", but as Stenning points out (p. 66), the acceptance of this view involves changing the form of the
verb. Stenning himself emends the text to read "streams" (ngdyn). The latter word is indeed commonly found; but
for precisely that reason it is difficult to see why no manuscript would preserve the allegedly original reading. Yet the
sense of Stenning's rendering is supported by some manuscript evidence, although not in the wording he suggests:
Reuchlinianus has "to the sea" instead of “with water", and Antwerp Polyglot has "of water". The gydwnyn are
therefore susceptible of being understood as heading in a direction (cf. the present context) and as consisting of
water (cf. the variants just cited). Jastrow himself explained the term was a wadi between steep embankments (cf.
gydwd?. The sense of the Tg seems to be that the full wadi is commanded to meet the thirsty.
21:17 “Arabians” is preceded by “sons of" in mosts tests. But this accommodation to the MT is resisted by the scribes
of B.M. 2211 and the Antwerp Polyglot.
22:3 “archer” is the reading of all the extant witnesses except B.M. 2211, which has an oddly pointed "blow", owing to
metathesis. In this case, Sperber (p. 42) rightly corrects the manuscript.
22:4 “weep in bitterness” renders “be bitter in weeping” in the MT (cf. Young II, p. 85).
22:6 "weapons" is actually in the singular, and the image which follows is also to be taken in a collective sense.
22:9 "my" is the reading of B.M. 2211 and Reuchlinianus; the other witnesses have “the”,
22:12 “day” is replaced by "time" in B.M. 1474, which is the conventional usage in the Tg.
Translation 43
not slain with the sword nor even did they die in war. 22.3 All your rulers were cast out
together, before the archer they went into exile. All who were found in you were killed
together, though they fled far away. 22.4 Therefore I said: “Leave me, let me weep in
bitterness; do not be troubled to comfort me for the breaking of the congregation of my
people." 22.5 For there is a day of tumult and trampling and Killing before the LORD
God of hosts in the city which lies in the valley, against which the prophets prophesied.
They are searching through houses, encircling the towers on the tops of the mountains.
22.6 And the Elamites bore weapons in a man's chariot, and with it a pair of horse-
men, and upon a wall they hung shields. 22.7 And it came to pass that your choicest
plains were filled with chariots, and horsemen were stationed at gates. 22.8 He has
uncovered the hiding place of the house of Judah, and he has looked in that time upon
a weapon of the treasure house of the sanctuary. 22.9 And you saw that the breach of
the city of David was great, and you collected my people to the waters of the lower
pool, 22.10 and you counted the houses of Jerusalem, and you broke down the houses
to strengthen the wall. 22.11 You made the reservoirs between the walls for the water of
the old pool. But you did not consider him who did it, or have regard for him who
created it long ago. 22.12 And the prophet of the LORD God of hosts called on that
day for weeping and mourning, and for shearing of head and girding with sackcloths;
22.13 and behold, joy and gladness, they say, “Let us slay oxen and slaughter sheep, eat
Notes
that this powerful régime is itself “about to fall" victim to “kings who are skilled in waging war" (vv. 9, 10)
would appear to reflect an experience of persecution under the Sassanids, an experience which made the
prospect of Babylon's demise welcome (cf. Churgin [1927]) 28-29; Chilton [1982] 5). Jewish experience under the
Sassanids, however, was by no means consistently bad; persecution was especially a fourth century phenomenon,
under Shapur II (cf. Neusner IV [1969] 32-33, and, for the later and more vicious persecurion under Yazdagird 11
and Peroz, cf. V [1970] 60-69). Although we might plausibly relate the present interpretation to that period, it
must be borne in mind that local frictions might have resulted in such expressions of joy at Babylon's end during
almost any period. (Indeed, van der Kooij [1981] 188, 189 argues that the reference is to Rome, cf. Aberbach
[1974]. But innovative usages of "Babylon" elsewhere in the Tg [cf. 11:11; 13:22; 44:27] would seem to suggest the
reference is geographical.) The particular reference to the king does not require that we restrict our attention to
evidence of royally inspired persecution, since subjects might lay the responsibility for any ills on the king, as the
ultimate authority. Against the background of the near dissolution of Babylon and her “idols” (v. 9), the
meturgeman reminds his hearers of the coming judgment, and calls for repentance (v. 12). But he adddresses this
call to those who are already “penitent” (tybyn): the assumption is that some are prepared to listen (cf. 33:13;
57:19 and Chilton [1982] 43-44 and the distinctive meaning in 28:6; 60:8). The usual assumption in the Tg is that
Israel refuses to repent (cf. Chilton [1982] 37-46), and to this extent there is linguistic and literary support for the
point of view that the present chapter should be seen as distinctive within the Tg. The references to the Arabians
in v. 13-17 suggest that they are possessed of some degree of military strength in the understanding of the meturge-
man. This need not reflect the period of Islamic ascendancy, since (1) the Arabs proved troublesome for the
Sassanids long before the defeat of 642 at Nehavend (cf. 60:7 in the Notes; Neusner [IV; 1969] 44f.; [V; 1970] 69,
114), and (2) there is no reference to the actual domination of the Arabs, only to their growing power (so Churgin
[1927] 29, who puts the point rather too strongly). Further to the second observation, the similarity of v. 16 to the
prediction against the Moabites in 16:14 might be mentioned: in both cases, local kingdoms, rather than global
empires, are in view.
22:1-22:14 The focus now changes radically to the city "against which the prophets prophesied” (vv. 1, 5), Jerusa-
Jem (v. 10). Exile and death are to be its lot (v. 3), the outcome of an encircling siege and search (v. 5). “The
Elamites" are named as the military agents of this destruction (v. 6), and the Romans are evidently in view. (Such
may be the intended reference to the Elamites in Megillah 18a, although Neusner [II 1966] 71 is quite uncertain.
Normally, “Elam” referred to an area within Babylon among the Amoraim, cf. Neusner, pp. 241-243 and 21:2.)
As Smolar and Aberbach (1983) 79 point out, the Romans placed their standards on Jerusalem's towers after the
city was captured (cf. v. 6 and Bellum Judaicum 6.8.5$ 403). V. 8 appears to be a rather specific historical
allusion: it was the victorious Pompey who in 63 B.C. entered the Temple treasury (cf. van der Kooij [1981]
44 Translation
flesh and drink wine. Let us eat and drink, since we will die and not live.” 22.14 The
prophet said, With my ears I was hearing when this was decreed before the LORD God
of hosts: "Surely this sir will not be forgiven you until you die the second death," says
the LORD God of hosts.
22.15 Thus says the LORD God of hosts, “Come, go to this guardian, to Shebna,
who is appointed over the house, and you will say to him: 22.16 What have you to do
here and why do you act this way, that you have prepared a place for yourself here?" He
has prepared his place on the height, sers his residence in the rock. 22.17 “Behold, the
LORD casts you out, a mighty man is cast out, and shame will cover you. 22.18 He will
take away from you the turban and encircle you with enemies as an encircling wall and
he will exile vou to a wide land; there you shall die, and there shall your glorious
chariots return in shame, because you did not guard the glory of your master's house.
22.19 And I will thrust you from your place and throw you down from your ministry.
22.20 And it will come to pass in that time that I will exa/t my servant Eliakim, the son
of Hilkiah, 22.21 and I will clothe him with your robe, and gird him with your cincture,
and place your authority in his hand; and he shall be a father to the inhabitants of
Jerusalem and to the house of Judah. 22.22 And I will place the key of the sanctuary
and the authority of the house of David in his hand; and he will open, and none shall
shut; and he will shut, and none shall open. 22.23 And I will appoint him a faithful
Apparatus
22:15 "Come, go": the order of the verbs is reversed in the MT, despite the impression given in the RSV.
“and you will say to him" is added in Tg, and just happens to accord with the addition to the same effect in the
RSV.
22:17 "will cover": the meaning of the MT is “covers” (from “(h).
22:18 “turban” in Aramaic is that which is twirled around the head: the verbal stem involved is cognate with that of
the MT.
22:21 *cincture" (hmyn? simply means “girdle”, but refers especially to the cermonial garment of an official (cf. Levy
Il, p. 201).
22:23 “faithful” (mAymn) derives from the Aramic equivalent of the root form of "sure" (n mn) in the MT.
“officer” ('mrkl) refers to a position of higher authority within the Temple (cf. Levy I, pp. 38, 39).
22:24 "juniors" might be taken as a straightforward translation of "small", which is substantive and singular
in the MT. But d‘dqy’is unique in the Tg, and it appears to be used here with comparative force (cf. Levy 1, p. 183).
“harps” is a rendering of the same term in the MT which is rendered "flagons" in the RSV.
22:25 “faithful officer": cf. v. 23 in the Apparatus.
23:1 "no entry" (mImyty) renders mbw' in the MT as an infinitive, cf. “entrance” in Young II, p. 121, and “haven”
in the RSV.
“Kittim” is rendered “Cyprus” in the RSV, cf. Young H, p. 145. In Ms. Jews’ College, the reference is instead to
“Samaratians” (kwy).
23:3 "in" becomes "as" in the First and Second Rabbinic Bibles, Reuchlinianus, and Ms. Jews’ College. The point,
however, is that Sidon actually makes its money in Egypt by trade.
“she was" renders the MT (cf. Young Il, p. 121).
“business” (Aramaic swr) renders shr in the MT almost exactly (and cf. Young's translation). The same word
is used earlier in the verse to explicate "Shihor" (hr) in the MT.
Translation 45
officer ministering in an enduring place, and he will become a throne of glory to his
father's house. 22.24 And all the glorious ones of his father's house will re/y on him, the
sons and the sons' sons, from the princes to the juniors, from the priests wearing the
ephod to the sons of the Levites holding the harps. 22.25 In that time, says the LORD
of hosts, a faithful officer ministering in an enduring place will pass away; and he will
be cut down and fall, and the oracle of prophecy that was concerning him will be void,
for by the Memra of the LORD it is so decreed."
CHAPTER 23
23.1 An oracle of a cup of cursing to give Tyre to drink. Wail, those who go down in
ships of the sea, for their harbours are plundered, so that there is no entry! From the
land of the Kittim they come against them. 23.2 Be shattered, O inhabitants of the
coast, O merchants of Sidon; those who passed over the sea have filled you, 23.3 who
was supplying business for many peoples, whose revenue was in a harvest gathering of
i Notes
166-167 and Bellum Judaicum 17,6 152-153). The hard saying about the second death (v. 14, cf. Revelation
2:11; 20:6, 14; 21:8) is directed precisely against those who in their laxity permitted such a thing to take place.
(For other usages of the phrase, cf. Pauli [1871] 69 n. 3; Drazin [1982] 297.)
22:15-22:25 The prophetic attack on Shebna in vv, 15-19 is occasioned by his abuse of priestly office. The “sanc-
tuary" has been at the centre of attention from v. 8, and “rhe turban” (v. 18) in the Tg is the emblem of priestly
authority (cf. 28:1, 4). The exaltation of Elaikim (v/ 20) is also in virtue of his priesthood: he dresses as a priest (v.
21). has the authority “of the sanctuary" (v. 22), and is surrounded by cultic inferiors (v. 24). .Ultimately, of
course, the meturgeman does not depict all power as concentrated in priestly hands; there is the Messiah to be
reckoned with, as well, and elsewhere in Tg Jonathan the messianic and priestly figures are paired, but not
confused (cf. Tg 1 Samuel 2:35; Tg Zechariah 6:13 and Chilton [1982] 23-24). Eliakim probably does point to such
a fundamental hope in the mind of the meturgeman, but he would appear in v. 22 to picture the priest as
exercising royal as well as cultic power. (Van der Kooij [1981] 161-164 argues on this basis that the meturgeman
has in mind Aristobulus Il and Hyrcanus I; but this appears a more specific exegesis than the text can support.)
But the situation is purely temporary, as v. 25 makes altogether plain. In fact, of course, priestly power was — at
least temporarily — enhanced from the time of Herod 'until the destruction of the Temple. During that time,
which might generally be called the Herodian settlement, the royal function was so thoroughly under Roman
control that the priestly aristocracy acquired new national stature. Although the high priests were themselves
ultimately little more than political appointees, their relative power, as compared to other Jews, was great, and
they appeared authoritative. Only the events of 66-70 A.D. dislodged them. Possibly, the “prophecy” concerning
Shebna and Eliakim alluded to Hasmonean rulers originally, since they combined in themselves royal and
priestly power (cf. van der Kooij, and Smolar and Aberbach [1983] 64-67); the evident reference to Pompcy lends
some support to this point of view. But this tradition is presently incorporated within the Tannaitic framework of
the Tg, which has a more global Roman military policy in mind (cf. chapter 23). Indeed, Smolar and Aberbach
themselves admit that v. 3 (p. 81) and v. 6 (cf. above) allude to later experience under the Romans.
23:1-23:18 Those of Tyre, “who go down in ships of the sea” (cf. Psalm 107:23, and 2:16 in the Apparatus), are the
next object of the curse formula (v. 1, cf. 13:1; 15:1; 17:1; 19:1; 21:11, 13), The military disaster is said to come from
the Romans, who are referred to under the well known cipher of "Kittim" (vv. 1, 12). The noun actually refers to
Cyprus, but in rabbinic literature it come to denote Rome’s threat from the sea (cf. Stemberger [1983] 3, 4, 16f., 20f.).
Rome is precisely “from the west the one who dwells in the stronghold,” and his threat is all the more frightening
46 Translation
the river; and she was business to the peoples. 23.4 Be ashamed, O Sidonians, for from
the west the one who dwells in the stronghold of the sea has spoken, saying: “If only 1
was not sick and did not remove, and had not reared young men, indulged virgins.”
23.5 When they heard of the stroke with which the Egyptians were smitten, the Tyreans
quaked when they heard. 23.6 Go into exile to the province to the sea, wail, O
inhabitants of the coast! 23. 7 Is this your mighty one, Tyre, from days of old, from
antiquity were they giving her gifts from a far land? Now, behold, she is exiled to
sojourn. 23.8 Who has purposed this against Tyre, who was making kings reign, whose
merchants were princes, her rulers the glorious ones of the earth? 23.9 The LORD of
hosts has purposed it, to defile the glory of all her joy, to degrade all the glorious ones
of the earth. 23.10 Go into exile from your land like the waters of the river; flee to the
province of the sea, there is no longer a stronghold. 23.11 His might is raised up over
the sea to shake the kingdoms; the LORD has given command concerning Canaan to
destroy its strongholds. 23.12 And he said; *You will no longer be strong, you who
were robbing the people who were in Zion; arise, go into exile to Kittim, even there
you will have no rest." 23.13 Behold the land of the Chaldeans! This is the people; when
it was not, the Assyrian founded it for islands. They erected its fitments, they razed its
palaces, they made it a ruin. 23.14 Wail, those who go down in ships of the sea, for the
harbours of your stronghold have been plundered. 23.15 And it will come to pass in
that time that Tyre will be rejected for seventy years, like the days of one king. At the
end of seventy years, it will happen to Tyre as a harlot's song: 23.16 “ Your glory has
been overthrown, cast out to a province, the city that was as a harlot is rejected! Turn
your harp to lamentation and your music to keening, that you might be remembered."
23.17 And it will come to pass at the end of seventy years that the remembrance of Tyre
will come before the LORD and she will return to her place and supply business to all
the kingdoms of the people which are on the face of the earth. 23.18 And her business
Apparatus
23:4 "west" involves taking the first reference to the sea in the MT as directional.
“remove” might also be rendered “become pregnant," which would bring the Tg into line with the MT. But the
personified speaker in the Tg is emphatically masculine, so that this alternative seems less appropriate than taking
the statement metaphorically, as a reference to the burden of keeping hostages (cf. the Notes).
23:10 “stronghold” renders “girdle” (mzh) in the MT, but the translation may presuppose nr'wz in the Hebrew text
(cf. Stenning, p. xviii, and 17:9; 23:4, 11, 14; 30:2, 3). On the other hand, the MT makes excellent sense as it stands
(cf. the RSV), and the Targumic style certainly runs to the repetition of characteristic words, particularly in discrete
sections, The word is probably innovative.
23:12 "you": this verse is cast in the plural masculine, rather than the feminine singular.
“Kittim”: cf. v. 1.
23:13 “islands” (ngwwn) quite often stands for 'yym in the MT (cf. the Glossary, here: syyrn), but nys'is used in v. 2 for
the singular, when the meaning is "coast". Effectively, “islands” may refer, as here, to military colonies.
“fitments™: “watchtowers” is suggested by Jastrow I, p. 442, and this is how Stenning, p. 72, translates hzyth* This
involves deriving the term from Azw?’, which is supported by variant readings in the First and Second Rabbinic
Bibles, the Antwerp Polyglot, and Ms. Jews’ College. But the readings of B.M. 2211 and 1474 may be derived from
hz' (c£. Azyt’, Dalman, p. 142) and taken asa feminine formation, referring to “things fitting" (or visible"). A similar
analysis would obtain in the case of the instance at 41:21, which Stenning construes in an altogether different way (p.
138). The sense here is probably similar to "siege towers" in the MT.
23:16 "that you might be remembered” could more literally be rendered, “that your remembrance might come".
24:2 "borrower. . .lender": the words are equivalent in the two texts. Only the order is changed in the Tg.
247 “wither” (tprykw) is replaced by “show themselves false” (tkdybw) in Ms. Jews’ College. The reading should
be regarded as an explantory one, occasioned by a hapax legomenon. It also involves a sophisticated use of an
unexplicated metaphor (of disappointing vines equating to Israel) which relies on 5:2 for its sense. The interpretative
style of the meturgeman is generally not quite so opaque.
Translation 41
and her profit will be holy before the LORD; it will not be stored or hoarded, but her
profit will be for those who minister before the LORD, to eat to satiety and for clothing
of glory.
CHAPTER 24
24.1 Behold, the LORD is giving the earth for plunder and handing it over to the
adversary, and shame will cover the face of its princes because they transgressed the
law, and he will scatter those who inhabit it. 24.2 And the layman shall be as the priest;
the servant as his master; and maid as her mistress; the buyer as the seller; the borrower
as the lender; the debtor as one who credits him. 24.3 The earth will be utterly plun-
dered and utterly trampled; for the LORD has spoken this word. 24.4 The earth
mourns, is desolate, the world is devastated, desolate; the strength of the people of the
earth comes to an end. 24.5 And the earth has sinned under its inhabitants; for they
have transgressed the law, annulled the feasts, changed the covenant which was from
eternity. 24.6 Therefore from oaths of deceit the earth is desolate and those who inhabit
it are devastated; therefore the inhabitants of the earth come to an end, and few men
are left. 24.7 All who drink wine mourn, for the vines wither, all the merry-hearted sigh.
24.8 The mirth of timbrels is still, the tumult of the strong has ceased, the mirth of the
lyre stops. 24.9 They will no more drink wine to music; old wine will be bitter to those
who drink it. 24.10 Their city is broken down, devastated, all the houses are shut up so
that none can enter. 24.11 They cry out for wine in the streets; all the joy has finished;
gladness has gone into exile from the earth. 24.12 Desolation is left in the city, and
tumult in the collapse of gates. 24.13 For thus shall the righteous be left alone in the
midst of the world among the kingdoms, as the stripping of the olive tree, as gleanings
Notes
because he is tired of a policy of taking hostages (v. 4). The *Egyptians" have already succumbed, and now the
“Tyreans” and ali the inhabitants of the west can look forward only to "exile to the province of the sea" (vv. 5, 6, 7,
10, 16). (Notably, Roman military policy in response to Jewish revolts appears to have included deportation from
coastal ports, cf. Stemberger [1983] 69, citing Lamentations Rabbah 1.48. The particular reference to horrific events
in Egypt would seem better to correspond to a second century setting, cf. Smallwood [1976] 405-406.) The shift to
the plural usage in v. 12 (cf. the Apparatus) appears to signal a change in focus, and the reference to *robbing the
people who were in Zion” is reminiscent of the charge against Israel's inadequate leaders in 3:14. In fact, the link
between Tyre and the Jewish hierarchy is quite understandable: Tyrean currency was used in the Temple long after
Tyre's demise, and the practice is reflected in vv. 17, 18 (cf. Jeremias [1969] 36).
24:1-24:23 The desolation which is to come from God is particularly directed against "princes because they trans-
gressed the law" (v. 1); in view of chapters 22 and 23, the Temple hierarchy is at issue. The specific charge in v. 5, that
they have “annulled the feasts,” has the same group in view. (A charge involving reference to “deceit” [v. 6] is also
levelled against community leaders in 5:23.) From v. 13, however, there is a radical shift in emphasis: aif the ills chat
are to occur happen in order to leave “rhe righteous” alone. They will celebrate new “prodigies” of redemption which
48 Translation
after vintage. 24.14 They will lift up their voice, they will sing in the name of the
LORD; they will shout as they broke forth over the prodigies that were done for them
at the sea. 24.15 Therefore when the light comes to the righteous they will give glory
before the LORD; in the coastlands of the sea they will praise and bless the name of the
LORD, the God of Israel. 24.16 From the sanctuary, whence joy is about 10 go forth to
all the inhabitants of the earth, we hear a song for the righteous. The prophet said,
“The mystery of the reward for the righteous is visible to me, the mystery of the
retribution for the wicked is revealed to me! Woe to the robbers, who are robbed, and
to the plunder of the plunderers, which now is plundered." 24.17 Fear, pit and snare are
upon you, O inhabitant of the earth! 24.18 And it will come to pass that he who will
flee before fear will fall into the midst of the pit; and he who wi// come up from the
midst of the pit shall be caught in the net. For prodigies are done in the heavens, and
the foundations of the earth tremble. 24.19 The earth indeed will tremble, the earth
indeed will shake, the earth indeed will rock. 24.20 The earth will indeed stagger like a
Apparatus
24:4 “broke forth" (dyb'w) is the reading of B.M. 2211 and Ms. Jews’ College. The other extant witnesses read
“shouted” (db^w).
24:15 "when the light comes" renders “in the lights" in the MT (cf. Young II, p. 170). The translators of the RSV take
the phrase in reference to the place of dawning light, and paraphrase it (so BDB, p. 22).
24:6 “mystery” (rz) represents a play on the Hebrew phrase, “leanness to me" (rzy-/v; cf. Young LH, p. 170). The term is
replaced by “this” (dyn) in Reuchlinianus. On its first occurrence it is omitted by Ms. Jews’ College, and then
replaced on its second occurrence. These alternative readings do not represent accommodation to the MT, but they
are so unstable they should not be accepted as thc interpretation of our meturgeman. They probably derive from
another Targumic tradition.
“is plundered” appears as "are plundered” in Reuchlinianus, and the reading is accepted by Stenning (pp. 76, 77).
24:9 "rremble" picks up the usage from v. 18. The Aramaic verb (zw^) might better be rendered "quake" or "shake", but
the present translation brings out the similarity to the RSV/MT.
“rock” is a reflexive form, as in the MT, and there is no appreciahle change of meaning in the Tg (cf. Gescnius
[1847] 504). In the Tg, the finite verb is preceded by a noun (pyrwg) rather than the infinitive; but the force of the
construction is as in the MT, and avoids a long-winded, repetitive form.
24:20 "come and go" is actually in the reverse order; otherwise the English idiom renders the Aramaic usage well.
2422 “they will be remembered" might more literally be rendered, “their remembrance will come" (cf. 23:16).
24:233 "ashamed" would be a suitable rendering of the second verb in the MT, and “humiliated” a characteristic render-
ing of the first (Apr, cf. 1:29).
“kingdom” is replaced by “might” in the First and Sccond Rabbinic Bibles, and in the Antwerp Polyglot.
“in Jerusalem" is omitted in Ms. Jews’ College.
25:2 “built” is the reading of both texts, and the syntax of the two is practically the same. There is, however, a no-
table oddity in each. The MT has “from” before ‘yr ("city", the first and third usages in the RSV; Young's translation
[II, p. 184] does justice to the preposition). B.M. 2211 uniquely reads “prophesied” (yrnby) instead of “built” (ytbny).
Stenning, p. 79, and—more emphatically—Sperber, p. 47. rightly rejected the reading. It is clearly motivated by a
desire to avoid the scandal that the Temple site was in fact dedicated to Jupiter Capitolinus as a result of the revolt
led by Bar Kokhba.
25:4 “against” is present in the Tg, and supplied by the transiators of the RSV.
25:6 "strokes" (mhn) is distantly related to “full of marrow” (mmhym) in the MT, which the meturgeman has taken
as derived from the Hebrew mhh in the sense, "strike".
25:7 "kingdom" is put in the plural in B.M. 1474, Ms. Jews’ College and Bibliotheque Nationale 1325. The variant
conforms to a Targumic usage (cf. van Zijl, p. 106), but also to the number of "nations" in the MT. The singular
usage is quite sensible, however, since *kingdom" can refer to dominion in general.
Translation 49
drunken man, and it will come and go like a booth; its sins will be strong upon it, and it
will fall and will not rise again. 24.21 And it will come to pass in that time that the
LORD will visit the forces of the stronghold, those who dwell in strength, and the kings
of the sons of men who reside on the earth. 24.22 And they shall gather them together
in a prison and shut them in the jail, and after many days they will be remembered.
24.23 Then those who serve the moon will be ashamed and those who worship the sun
will be humiliated; for the kingdom of the LORD of hosts will be revealed on the
Mount of Zion and in Jerusalem and before the elders of his people in glory.
CHAPTER 25
25.1 OLORD, you are my God; I will exalt you, I will praise your name; for you have
done wonders, counsels which you promised to bring from of old you have now
brought and established. 25.2 For you have made open cities heaps, a strong fortress a
ruin; a temple of the Gentiles will never be built in the city of Jerusalem! 25.3 Therefore
strong people will glorify before you; cities of hard peoples will fear before you. 25.4
For you have been a stronghold to the poor, a help to the needy in a time of distress, as
those who hide from before a storm, as shade from heat---for the sayings of the wicked
to the righteous are like a storm which beats against a wall—25.5 like heat in a thirsty
land. You humble the roaring of the strong; as shade of a cool rock in a weary land, so
is the rest of the spirit of the righteous when the wicked are humbled. 25.6 On this
mountain the LORD of hosts will make for all peoples a feast and a festival; they think
that it is of glory, but it will be to them for shame, strokes from which they will not be
rescued, strokes by which they will come to an end. 25.7 And the face of the great one
who is master over all the peoples, and the face of the king who rules over all the
Notes
are as marvelous as the events surrounding the exodus (vv. 14, 16, 18, cf. 10:22, 26). The "sanctuary" is to be the locus
of a new song of thanksgiving (cf. Exodus 15), which is sung in order to celebrate eschatological reward and
punishment (v. 16). As in the case of Exodus 15:18 in Tg Ongelos, God's intervention on behalf of his people is
veferred to as his "kingdom" (v. 23). This intervention is final both for the earth itself (vv. 19, 20), and particularly for
the military (v. 21) and idolatrous (v. 23) occupants of the “stronghold” (v. 21). Although this allusion to military
occupation is oblique, it is also quite deliberate, and perhaps refers to the Roman Antonia fortress in Jerusalem (cf.
25:12 and Schürer [I, 1973] 366f.) (There is also discussion in Schürer of the other garrisons in the area [p. 365], and
of the garrison left behind after the siege, which had largely centred on the Antonia [pp. 367, 508].
25:11-25:12. The celebration of God's eschatological redemption and judgment continues (v. 1) with reference to the
destruction God will bring (v. 2a). In this connection, a daring promise is made, to the effect that a Gentile temple
will never be built in Jerusalem (v. 2b). Such a vigorous assurance has a rather clear terminus ad quem, since in 136
A.D. Jerusalem was renamed Aelia Capitolina, and the Temple of Jupiter Capitofinus was dedicated there (cf.
Smallwood [1976] 459-464, 432-434; Schürer [1, 1973] 553, 554). (By the same token, Daniel 11:3] suggests that,
before the first century, such confidence was not likely to have been expressed.) It is part of the national confidence
that the LORD will make a festival of “strokes” on Mount Zion for all peoples, especially their chief “master” and
“king,” the Roman Emperor (vv. 6, 7). Under the cipher of “Moab,” which couid later by used in respect of
50 Translation
kingdom will be annihilated on this mountain. 25.8 They will forget death forever, and
the LORD God will wipe away the tears from all faces and the reproaches of his people.
he will take away from all the earth; for by the Memra of the LORD it is so decreed.
25.9 And he will say in that time, "Lo, this is our God; we have waited for him, that he
might save us; this is our LORD; we were waiting for his Memra; let us be glad and
rejoice in his salvation." 25.10 For the might of the LORD will be revealed on this
mountain, and the Moabites will be trodden down in their place, as the straw is
trodden down in the mire. 25.11 And he will spread the stroke of his might among them
as the swimmer who spreads [his hands] to swim; and he will /tumble his glory with the
lattice of his hands. 25.12 And a fortress of a stronghold, the fortresses of the Gentiles,
he will bring down, lay low, and cast to the ground, even to the dust.
CHAPTER 26
26.1 In that time they will sing this song in the land of the house of Judah: “We have a
strong city; salvation will be set on its walls, and mercies. 26.2 Open the gates, that the
Apparatus
2541 "lattice" is offered as a translation here on the understanding that. ¥ywr derives from 3wi'(so Jastrow 1, p. 127),
and is used by the meturgeman because he followed a non-Masoretic pointing of rbwr (cf. BDB, p. 70). In offering
this suggestion, 1 depart from Jastrow 1, p. 128, because he requires an entirely conjectural emendation of the text,
and from the improbable "wall" reading posited on somewhat different grounds by Levy 1, pp. 70-71, and Daiman,
pp. 43, 44, but both on the supposition of defective plurals. The only oddity involved in my suggestion is that—just
as in v. 7—the meturgeman has employed a singular where a plural might have been expected. The present
translation is supported by Jastrow 1, p. 127, insofar as the derivation is concerned, but the connection to the
Hebrew term "lattice" is a new suggestion. In any case, the agreement of Stenning, p. 78, with Levy and Dalman is
here doubted. The image is that God's out-stretched hands are as a powerful lattice formed by his fingers.
26:3 “With a perfect heart” in the Tg derives from the Hebrew text, “(With) a firm intention". The phrase is paraphrased
in the RSV (cf. Young Il, p. 206). N
“Perfect” (¥/ym) is an adjective related to “peace”, a nominal usage which follows,
“peace”: the substantive appears twice in both texts, “Perfect peace" in the RSV is a paraphrase.
26:4 “by”: the preposition represents b in both texts, which is not translated in the RSV.
26:10 "are dealing treacherously” (hww kqryn) renders “bl in the MT; gr elsewhere in the Tg renders its cognate (63:8)
or bgd (48:8).
26:11 "it will not shine" is a prediction of destruction, just as the verb "shine" can be used positively, of prosperity (sec
60:1, 5).
26:12 "has been made" is written “you have made” in B.M. 1474, Reuchlinianus, Ms. Jews’ College, the
First and Second Rabbinic Bibles, and the Antwerp Polyglot. The variant brings the Tg into accord with the syntax
of the MT. In either case, the sense of the Tg is that God has dealt sparingly with sin.
26:14 "mighty ones”: cf. 14:9, where rp'ym in the MT is also rendered by means of this term.
26:15 "gather" (kn) generally renders ‘sp or gbs in the MT. It here renders ysp, and is a play on words (cf. sp).
"send away" renders the exact equivalent of the verb used in the MT; only context demands a change of meaning.
On the Hebrew verb rhq, cf. BDB, pp. 934, 935.
26:16 “ina whisper" (bwäßy) is in an adverbial phrase which renders /h3 in the MT (cf. Levy 1, p. 287). The latter term
is rendered “prayer” in the RSV, but the Tg is closer to its basic meaning (cf. Young Il, p. 222).
26:17 “in the time” is innovative, despite the impression given in the RSV. The MT reads “draws near to deliver" (cf.
Young Il, p. 222). The use of the Hebrew verb grb is approximated in the First and Second Rabbinic Bibles by the
use of mp’
26:18 “rushed” is altered to “seized” in Reuchlinianus and the Antwerp Polyglot. The alteration is recommended
by van Zijl, p. 6 and Stenning, p. 83. But the weight of the testimony to the more difficult reading makes it clearly
preferable.
26:19 "rheir": the Hebrew text reads “my body” (cf. the RSV margin and Young H, p. 222).
*your law" becomes "the law" in Reuchlinianus and the Antwerp Polyglot.
"might" is in the plural, meaning “prodigies”, in B. M. 1474 and Ms. Jews’ College.
Translation si
innocent people which kept the law with a perfect heart may enter in. 26.2 With a
perfect heart they have kept peace, peace will be accomplished for them, for they
trusted in your Memra. 26.4 Trust in the Memra of the LORD for ever, for then you
will be saved by the Memra of the fearful one; the LORD is strong for ever. 26.5 For he
has humbled the inhabitants of the height, the strong city. He will humble it, cast it to
the ground, bring it to the dust. 26.6 Feet will trample it, the feet of the righteous, the
steps of the poor, the needy of the people." 26.7 The ways of the righteous are level;
indeed you will establish the deeds of the righteous’ ways. 26.8 Indeed, for the way of
your judgment, O LORD, we have waited; for your name and for your remembrance
our soul yearns. 26.9 My soul yearns to pray before you in the night, my spirit also in
my bowels blesses you. For when your judgments are established in the earth, the
residents in the world will learn to do the truth. 26.10 You gave the wicked respite, that
if they returned to your law-and they did not repent all the days they were alive-they
would do truth on the earth; they are dealing treacherously, they also do not look on
the praise of your glory, LORD. 26.11 O LORD, when you will be revealed in your
might to do good to those who fear you, it will not shine for the adversaties of your
people; the wicked will see and be ashamed. The retribution of the people will cover
them, indeed fire will destroy your enemies. 26.12 O LORD, you will establish peace
for us, for in every time a concession for our sins has been made for us. 26.13 O LORD
our God, rhe Gentiles have ruled over us, to become lords over us besides you, but we
trust in your Memra, we praise your name. 26.14 They serve the dead who will not live,
their mighty ones who will not rise; therefore when you visit their sins upon them and
destroy them, you will wipe out all remembrance of them. 26.15 You were revealed to
gather the dispersed of your people, O LORD, you are also about to bring near their
exiles, to be revealed in your might, to send away. al the wicked to Gehenna. 26.16 O
LORD, in distress they were remembering your fear, in their distress they were teach-
ing the teaching of your law in a whisper. 26.17 Like a pregnant woman who in the time
of her delivery writhes and cries out in her pangs, so were we because we are sinners
before you, O LORD; 26.18 distress has rushed upon us as a pregnant woman whose
time to deliver speeds as the wind. Those who reside in the world have not brought
deliverance to the earth, they also have not done wonders, neither will they be able to
do so. 26.19 You are he who brings alive the dead, you raise the bones of their bodies.
Notes
Babylon among the Amoraim (cf. Neusner [II], 1968] 219, citing Shabbath 145b-146a), the end of the Roman
military presence (cf, 24:21) is predicted (v. 12, cf. 24:21).
26:1-26:21 The song of eschatological triumph acknowledges the divine “mercies” on which vindication is based
(v. D, and rejoices in the obedience and trust of the “innocent people" (vv. 2-4). The defeat of the wicked is
celebrated, in that it means the ways of the righteous and God's own judgments are established: as a result “ the
world will learn to do the truth” (vv. 5-9, for the last phrase, cf. 1:21 in the Notes). Vv. 10, 11 establish the justice
of God's rough handling of the wicked: they failed to avail themselves of the possibility of repentance (v. 10a, cf.
42:142). On the other hand, v. I2 suggests that Israel's obedience, although it may be some obeyed with a “perfect
heart" (vv. 2, 3), is not complete. God has reduced the “sins” in Israel's account, while punishing “the Gentiles”
according to the measure of “their sins" (vv. 12-14). As presented here, Israel's peace fies in their trust in the
Memra, not in any claim to complete adherence to the law, (In fact, active resort is made to the law precisely out
of an awareness of sin [vv. 16-18].) This is the basis on which God is "about to bring near their exiles" and deliver
“the wicked to Gehenna" (v. 15). A similar, double-edged judgment is expressed in v. 19, this time with the explicit
52 Translation
All who were thrown in the dust will live and sing before you! For your dew is a dew of
light for those who perform your law, and the wicked to whom you have given might,
and they transgressed against your Memra, you will hand over to Gehenna. 26.20 Go,
my people, make for yourself good deeds which will protect you in a time of distress;
hide yourself a little moment until the curse is past. 26.21 For behold, the LORD is
revealed from the place of his Shekhinah to visit the sin of the inhabitant of the earth
upon him, and the earth will disclose the innocent blood which is shed on her and will
no longer cover her slain.
CHAPTER 27
27.1 In that rime the LORD with his great and strong and hard sword will punish the
king who exalts himself like Pharaoh the first king, and the king who prides himself
like Sennacherib the second king, and he will slay the king who is strong as the dragon
that is in the sea. 27.2 In that time, “The congregation of Israel which is like a choice
vineyard in a good land, sing of it! 27.3 I, the LORD, keep for them the covenant of
their fathers, and I will not destroy them, except that in the moment that they incite to
anger before me, I make them drink the cup of their retribution. But though their sins
already demand that retribution be taken from them, night and day my Memra pro-
tects them. 27.4 Behold, there are many prodigies before me! If the house of Israel set
their face to do the law, would I not send my anger and my wrath among the Gentiles
who are stirred up against them and destroy them as the fire destroys briers and thorn
together? 27.5 Or if they laid hold of the words of my law, peace would be made with
them, from then on peace would be made with them.” 27.6 They shall be gathered from
among their exiles and they shall return to their land, there those of the house of Jacob
will receive (children), those of the house of Israel will grow and increase, and sons’
Apparatus
26:20 "protect": cf. 4:5, 6 (where the verb is rendered "shelter") and 1:6. The Hebrew sgr, however, is also rendered with
gnn at 24:22. gnn at 24:22.
26:21 "to visit. .. upon him" renders both texts (cf. Young Il, p. 229).
“which is shed on" is supplied in the Tg, and also— practically word for word--in the RSV.
27:4 “Behold” (h)) may be considered a distant word play on “wrath” (hmh) in the MT.
277 “they”: by a slight change, the obscure question of the Hebrew text acquires rhetorical force in the Tg. The point
is that Israel's enemies have acted quite disproportionately to anything he actually did.
27:8 "measure" is, in both texts, a “seah”, a unit of grain.
“mutter(ing)” is actually the first meaning of the Hebrew verb used (Agh, cf. BDB, pp. 211, 212; RSV: "remove").
"as" is the reading of B.M. 2211 against the other extant witnesses, which have "in", the reading of the MT.
27:9 "the full effectuation" might more literally be rendered, "ali the deeds".
27:11 "will be shortened" (ytqsr) is something of a pun on “bough” (qr) in the MT.
27:12 “the rock" renders "the stream" ($b/t) in the MT (cf. BDB, p. 987), which is not represented in the RSV.
^ Euphrates" is the reading of the Tg, and the implicit meaning of the MT. The term is supplied in the RSV.
Translation 53
sons will fill the face of the world. 27.7 Have they smitten him as the stroke he was
smiting, or is he killed as the slaughter of those slain by him? 27.8 With the measure
you were measuring with they will measure to you, because you were sending away and
distressing them, muttering against them in speech, becoming strong against them asa
day of cursing. 27.9 Therefore by this the sins of the house of Jacob will be forgiven,
and this will be the full effectuation of the removal of his sins: when he makes all the
stones of the altar like chalkstones crushed to pieces, no Asherim or sun pillars will be
established. 27.10 For the city which was fortified will dwell alone, it will be cast out
and forsaken, like the wilderness; with it the righteous will battle and plunder its
possessions, and its armies will cease to go forth. 27.11 Their force will be shortened,
they will be ashamed of their deeds, they will be broken; women come fo their temple
and teach them. For they are not discerning people; therefore he who made them will
not have compassion on them, and he who formed them will not pity them. 27.12 And
it will come to pass in that time that the slain will be cast before the LORD from the
rock of the river Euphrates to the brook of Egypt, and you will be brought near one by
one, O house of Israel. 27.13 And it will come to pass in that time that the great
trumpet will be blown, and those who were exiled in the land of Assyria and those who
were cast out to the land of Egypt will come and worship before the LORD on the holy
mountain in Jerusalem.
Notes
promise of resurrection. (This verse was associated with the resurrection by the rabbis from the end of the first
century, cf. Sanhedrin 90b and Chilton [1982] 15, 16.) In the face of imminent judgment, *good deeds" alone
offer some protection (v. 20, cf. Romans 2:7; 1 Peter 4:19). The reference to the "Shekhinah" in v. 21 is hardly
surprising; the Temple has been at issue from chapter 22, and now it is presented as the locus of judgment (cf.
24:16).
27:1-27:13 The punishment of Leviathan in the MT occasions a Targumic reference to Roman power at sea, and a
comparison between the Emporor and two earlier enemies, Pharaoh and Sennacherib (v. 1). The obvious point is
that Rome is to prove as weak before God as the Egyptians and Assyrians. Meanwhile, by a now familiar
application of “vineyard” imagery (cf. 5:1, 2 above ail), the special promise and forbearance towards Israel are
spelled out (vv. 2, 3). But the promise is also expressed much more positively in terms of “peace” (v. 5), a return
from exile and fruitfuiness (v. 6). Vv. 7, 8 (see the Apparatus) return to the issue of Israel's enemy, and v. 8b, c
seems to be a particularly indignant reference to occupation. (In v. 8a, à proverbial threat is applied to the enemy,
which is also reflected in Matthew 7:2; Mark 4:24 and several rabbinic texts, cf. Chilton [1984] 123-124) The
complete, military (v. 10) and religious (v. 11) domination of the enemy by those who return from exile is the final
image of his chapter (vv. 9-13).
54 Translation
CHAPTER 28
28.1 Woe to him who gives the crown to the proud, the foolish master of Israel, and
gives the turban to the wicked one of the sanctuary of his praise, which is on the head
of the rich valley of those wounded with wine! 28.2 Behold, strong and hard strokes
come from the LORD; like a storm of hail in a whirlwind, like a storm of strong,
overflowing waters, so the Gentiles will come upon them and exile them from their
land to another land with the sins which are in their hands. 28.3 The crown of the
proud, the foolish master in Israel will be trodden under foot; 28.4 and he who gives the
turban to the wicked one of the sanctuary of his praise, which is on the head of the rich
valley, will be like a first-ripe fig before the summer: when a man sees it, he eats it up as
soon as it is in his hand.
28.5 In that time the Messiah of the LORD of hosts will be a diadem of joy and a
crown of praise, to the remnant of his people; 28.6 and a command of true judgment
to those who sit in the house of judgment, to judge true judgment and to give the
victory to those who go forth in the battle, to return them in peace to their houses.
28.7 These also are drunk with wine and annihilated with old wine: priest and scribe
Apparatus
28:1 "proud" appears in the plural in B.M. 2211 and Ms. Jews’ College, but in the singular in B.M. 1474, Reuchlin-
ianus, the First and Second Rabbinic Bibles, and the Antwerp Polyglot. While the plural variant is possible here, the
singular “crown” makes it unlikely, and it may represent accommodation to the form of “drunkards” in the MT,
and/or an attempt to coordinate the usage with the last phrase in the verse (cf. v. 6 also). Stenning, p. 87. prefers the
singular here and in v. 4. Rather oddly, van Zijl, p. 37, accepts the emendation here and prefers the plural in v. 3,
where it is even more difficult from the point of view of grammar. Van der Kooij [1981] 168 accepts the plural as the
lectio difficilior. But he then interprets the text as if “leader” were plural, which it is not (cf. also p. 169). He believes
the Tg refers to Herod the Great dividing his kingdom. There is simply no evidence to support the contention that
the text has such an exact reference. Even an acceptance of the plural reading would see woe pronounced on him
who gives the crown to proud people, including the leader of Israel and the wicked priest. That is a less precise
statement than the hypothesis of van der Kooij would require.
“wicked one” is the reading of B.M. 2211 and Reuchlinianus, while the other extant witnesses use the plural form
(cf. also v. 4). The plural may attest the attempt noted above to coordinate the adjective with the last participle in the
clause. The usage of the plural of “wicked” is in any case so common in the Tg that the singular reading is not likely
the result of an oversight (pace van der Kooij [1981] 169).
28:3 "proud": cf. v. | above. At this point, the plural reading seems rather more unlikely. If the variant is accepted,
the sense is, “the proud ones of the foolish master”,
“in Israel" is uniquely the reading of B.M. 2211. The other extant witnesses have “of Ephraim”.
28:4 “wicked one": cf. v. 1 above.
28:6 “sit” appears as "return" in B.M. 2211. It is a slight spelling mistake, perhaps under the influence of the end of
the verse. V. 7 shows the scribe was not at his best in this section.
28:7 "priest. . .annihilated" is omitted from B.M. 2211. Stenning, p. 87, suggests homoioteleuton as the cause of the
omission, but it may also be that the scribe found this criticism of Israel's leaders rather too sharp. The charge of
drunkenness is even more severe than it is in the MT (cf. the omission of a later phrase in Ms. Jews' College).
“her judges" (dyynh ) is inspired from plylyh in the MT. The latter term is translated “in giving judgment" in the
RSV; the meturgeman, however, took the final # as pronominal.
28:10 “if they repented. . .” is supplemented in the First and Second Rabbinic Bibles with “it would be forgiven them".
The other witnesses omit the words, although the implied sense of the clause is the same. Stenning, p. 87, supports
Lagarde's acceptance of the reading. Although it is quite a sensible reading, it is probably secondary: within the Tg,
the consequences of repentance are so well known they need not be spelled out.
Translation 55
are drunk from old wine. They are annihilated from wine, they stagger from old
wine; her judges have turned after sweet food, they have gone astray. 28.8 For all
their tables are full of defiled and abominated food, no place of theirs is innocent of
oppression. 28.9 "To whom was rhe law given, and who was commanded to appre-
hend wisdom? Was it not the house of Israel who were beloved more than all the
peoples, and cherished more than ail the kingdoms? 28.10 They were commanded to
perform the law, and what they were commanded they did not wish to do. The
prophets prophesied concerning them, that if they repented, . .and they did not listen
to the sayings of the prophets; they went in their own pleasure and did not desire to
perform my pleasure; they hoped that the service of idols would be established for
them, and they did not hope for the service of my sanctuary. My sanctuary was as little in
their eyes, to serve there; my Shekhinah was as little in their eyes there.” 28.11 For with odd
speech and mocking tongue this people were scoffing at the prophets who prophesied to
them; 28.12 to whom the prophets were saying, “This is the sanctuary, serve in it; and this is
the heritage of the house of rest;” yet they would not listen to teaching. 28.13 And this will be
the cup of their retribution, because they transgressed the word of the LORD, even because
they were commanded to perform the law and what they were commanded they did not
wish to do; therefore they will be handed over to the Gentiles, who do not know the
law. And because they went in their own pleasure and did not desire to perform my
pleasure, therefore they will hope for help in the time when I bring distress upon
them, and there will be neither help nor support for them. And because my sanctuary
was little in their eyes, to serve there, therefore they will be left as little among the
Gentiles where they will be exiled; that they may go, and stumble backward, and be
broken, and caught and taken. 28.14 Therefore listen to the word of the LORD, you
wicked men, rulers of this people in Jerusalem! 28.15 Because you have said, "We
have cut a covenant with death, and with the destroyer we have made peace,” the
stroke of the adversary will come upon you as a swelling river. Because you say, "lt
will not come upon us; for we have based Our safety on a lie, and hidden ourselves in
Notes
28:1-28:4 This chapter directs its woe against both the Roman authority and the royal and priestly figures who rely
on Rome for their power (v. 1). (Notably, the secular ruler is not called a king, which tells against the specific
identification with Herod by van der Kooij [1981] 168. More probably, the settlement right up to the formal
outbreak of the revolt in A.D. 66 is in view, with Rome appointing Herodian or prefectorial rulers, and high
priests courting the power of the day.) Judgment is first of all directed against those in Israel; it appears in the
familiar shape of exile from their land (v. 2, cf. also v. 13). But the “foolish master" is also to have his power
smashed, and he may be associated with him “who gives the turban to the wicked one of the sanctuary" (vv. 3, 4).
(The janguage is reminiscent of “the wicked priest” who was the object of Essene scorn; this figure is also not
susceptible of precise historical identification, cf. Brownlee [1982] 3-9.) In the end, however, it is Rome that
stands behind the high priest (cf. v. 1). so that v. 4 should be seen as directed against the ultimate, not only the
proximate, seat of power. (Such a connection between a ruined fig and the fate of Temple authorities might lie
behind Mark 11:12-23.) Smolar and Aberbach (1983) 69-71 agree with this interpretation, and identify the
“foolish master" with Agrippa II. Their argument is plausible. but the fact that the leader is not called a king (cf.
above, in respect of van der Kooij) perhaps tells against it.
28:5-28:29 The end of Roman power heralds the "true judgment’, "victory "and “peace” of messianic power (vv. 5, 6).
which is totally different from the polluted régime of priest and scribe (vv. 7, 8). Fundamentally, however, the
failure in respect of the Temple reflects Israel's failure to meet its vocation (vv. 9-12). The result of this failure is
“the cup of their retribution” exile (v. 13). (The phrase “cup of cursing” used in respect of the Gentiles [cf. van Ziji
(1979) 89], refers to a final punishment, while Israel's is only temporary.) The “strong, mighty and terrible king"
56 Translation
a cover of falsehoods;" 28.16 therefore thus says the LORD God, “Behold I am
appointing in Zion a king, a strong, mighty and terrible king. I will strengthen him
and harden him," says the prophet, "and the righteous who believe in these things
will not be shaken when distress comes. 28.17 And I will make judgment straight as a
building line and righteousness as a plummet stone; and my anger will burn up your
safety of lies, and because you hid yourselves from the one who distresses, Gentiles
will exile you." 28.18 And your covenant which is with death will be void and your
peace which is with the destroyer will not be established; when the stroke of the
adversary will come upon you as swelling river, you will be beaten down by it.
28.19 In the moment he passes through he will exi/e you, for morning by morning he
will pass through, by day and by night; and it will happen, before the moment of the
curse comes, that you will consider the sayings of the prophets. 28.20 For their force will
be shortened by strong slavery and a distressing ruler will increase mastery. 28.21
For as the mountains shook when the glory of the LORD was revealed in the days of
Uzziah the king, and as the wonders which he did for Joshua on the plain of Gibeon,
to take retribution from the wicked who transgressed his Memra, so wil he be
revealed to take retribution from those who do deeds, strange are their deeds, and
from those who serve a service, their service of idols. 28.22 And now do not be
wicked, lest your bonds be made strong; for I have heard of extirpation and destruc-
tion before the LORD God of hosts upon all the inhabitants of the earth. 28.23 The
prophet said, Give ear and hear my voice; turn, and attend to my Memra. 28.24 The
prophets prophesy in every time to teach-what if the ears of the sinners were opened
and they listened to teaching? 28.25 If the house of Israel set their face to perform the
law, would he not repent and gather them from among the Gentiles among whom
they are scattered, behold, as dill and’ cummin which is strewn? And he will bring
them near by families to their tribes, behold, as seeds of wheat in rows and barley in
proper places and spelt on the borders. 28.26 Behold all these things are for them a
teaching of judgment, that they might know that God tells them the correct way, in
which they should go. 28.27 For they do not thresh dill with threshing sledges of
iron, nor do they turn the wheels of a cart upon cummin; for they beat dill with the
Apparatus
28:17 "hid yourselves" represents “hiding place" in the MT (RSV: "shelter").
28:20 “distressing” (m'yq) is derived from srh in the MT, and is associated with srr (cf. BDB, p. 864), a regular equiv-
alent of ‘wg in the Tg.
28:25 "set... face" represents the same phrase translated “levelled. . . .surface" in the RSV.
28:28 "separates" (mpry’) is derived from “his horses" (pr&yw) in the MT, by means of a play on words.
"dust" (dwq’, cf. 40:15) is developed from “crush” (dgrw) in the MT (cf. BDB, p. 200).
29:3 “siege”: cf. Jastrow I, p. 669. The deviation from the MT is not great (cf. BDB, p. 663).
29:5 “dispersed”: Stenning, p. 92, quite understandably construes the participle as active, but cf. 11:12; 26:15; 56:8 and
Daiman (1960) 286.
29:6 "commanded" is a translation of the analogous Hebrew term (pgd), which is reproduced in the Tg; but new mean-
ing is developed by virtue of the regular use of this verb (also pgd) in the Tg.
29:9 “Delay” and “be astounded” are the readings of both texts (cf. BDB, pp. 554, 1069 and Young Il, p. 314).
“They are drunk” and “they stagger” also render both texts (ef. Young).
Translation 57
stick, and cummin with the rod. 28.28 They indeed thresh grain, but they do not
thresh it forever; and he stirs with the wheels of his cart and separates the grain and
lets the dust fly. 28.29 This also comes from the LORD of hosts, who prepared the
world with the thoughts of his great knowledge, increased the deeds of creation with
the abundance of his wisdom.
CHAPTER 29
29.1 Woe to the altar, the altar which they built in the city where David settled, from
the gathering of armies which are gathered against it in the year the feasts cease in you.
29.2 Yet I will distress the city where the altar is, and it will be desolate and evacuated,
and it will be encircled before me with the blood of the slain as the encircling of the
altar with the blood of holy sacrifices all around on the feast day. 29.3 And 1 will make
armies settle against you, and build a siege against you and pile a rampart against you.
29.4 And you will be humbled, from the earth you will speak and from the dust your
utterances will whine, and your voice will be like a ghost from the ground, and from the
dust your utterances will whine. 29.5 But the multitude of your dispersed shall be like
small dust, and a tumult of strong ones like chaff which passes, and there will be a
tumult suddenly. 29.6 It will be commanded before the LORD of hosts with thunder
and with earthquake and much noise, with whirlwind and with wind and flames of
destroying fire. 29.7 And the multitude of all the peoples that gather against the city
where the altar is, and all their forces and their armies and those who distress them,
shall be like a dream, a fantasy of night. 29.8 As when the hungry man dreams he is
eating and awakes, and his hunger is not satisfied, or as when the thirsty man dreams
he is drinking and awakes, and he is faint and his soul és faint, so shall the multitude of
all the peoples be that gather against the Mount of Zion. 29.9 Delay, be astounded, be
confused and appalled! They are drunk, but not with wine; they stagger, but not with
Notes
through whom the exile comes is, no doubt, the Roman Emperor, perhaps Vespasian in particular (vv. 16-I9), and the
point is that the Roman victory punishes Israel's cultic laxity (cf. Mekhilta Bahodesh | and Stemberger [1983]
107-108). A weakened Israel will be all the easier to master (v. 20), and will make God's retribution all the swifter
(v. 21). The surety of this judgment is such that the law alone is Israel's option for return to the land. By prophecy
(vv. 23-26) and natural example (vv. 27-29), this is the message God seeks to deliver.
29:1-29:14 The final drive against “she altar" is associated with the cessation of festal sacrifice (v. 1), and the
victims of the siege (cf. v. 3) take the place of “rhe blood of holy sacrifices" (v. 2). Two features are particularly
reminiscent of the events of A.D. 70. First, the success of the siege is also related to the cessation of sacrifice by
Josephus (cf. Bellum Judaicum 6.2.1. $94 and, in respect of v. 3, 5.1.3 $ 17, and Schürer [1,1973] 505). More
particularly, Josephus also speaks in Bellum Judaicum 5. 1.3¢ 16-18 of victims of the internecine conflict having their
blood sprinkled on the altar (cf. v. 3 and Smolar and Aberbach [1983] 75, 76). Second, although the fire was started
in the Temple (cf. v. 6), the Temple itself may not have been entirely destroyed; rather, the city absorbed the brunt of
the attack (cf. v. 7). (According to Josephus, Bellum Judaicum 6.4.39 241-242, Titus decided to spare the Temple,
and it was fired despite his orders to put the conflagration out, cf. Schürer [1, 1973] 506; but the city was
58 Translation
old wine! 29.10 For the LORD cast among you a spirit of deception, and has hidden
himself from you, the prophets, the scribes and the teachers who were teaching you the
teaching of the law he has hidden. 29.11 And all prophecy has become to you like the
words of a book that is sealed. When men give it to one who knows the book, saying,
“Read this," he wi// say, “I cannot, for it is sealed." 29.12 And the book will be given to
one who does not know the book, saying, “Read this," and he wil/ say, “I do not know
the book." 29.13 And the LORD said: "Because this people exalts itself with their
mouth and honour before me with their lips, while their heart is far from my fear, and
their fear before me is as a commandment of men w/o teach; 29.14 therefore, behold, I
will again strike this people with comprehensive strokes; and the wisdom from their
wise men shall perish, and the discernment from their understanding shall be hid."
29.15 Woe to those who try to hide counsel before the LORD, and their deeds are as
in the dark, and who say, “No one sees us, and no one knows our deeds.” 29.16 Are you
seeking to turn your deeds upside down? Behold, as the clay in the potter 's hand, so are
you regarded before me! Is it possible that the clay should say to its maker, “ You did
not make me;” or the creature say to its creator, “You have no understanding of me”?
29.17 Is it not yet a very little while until Lebanon shall return zo be as a fruitful field,
` and the fruitful field will cause many cities to be inhabited? 29.18 And in that time
those who are as deaf shall hear the sayings of a book, and out of gloom and darkness
the eyes of the blind shall see. 29.19 And those who have accepted mortification will
Obtain fresh joy in the Memra of the LORD, and the needy sons of men shall exult in
the Memra of the Holy One of Israel. 29.20 For the one who distresses ceases and the
plunderer is destroyed, and all who watch to rob cease, 29.21 who by their sayings
make the sons of men sinners and seek the stumbling of him who reproves them in the
Judgment house with words of the law, and with deceit turn aside the judgment of the
innocent, 29.22 Therefore thus says the LORD, who redeemed Abraham, concerning
Apparatus
29:10 “hidden himself" is made causative rather than reflexive in B.M. 1474 and Bibliotheque Nationale 1325. This read-
ing is preferred by Stenning, p. 92, who accordingly construes the syntax differently. In the present translation, the
variant reading is rejected as a weakly attested and perhaps secondary attempt to avoid anthropomorphism (cf.
Genesis 3:8 in Ongelos, cited by Levy I, p. 308).
29:13 “exalts itself": Stenning's emendation (p. 95), which brings the Tg into line with the MT and the RSV, is entirely
conjectural,
29:14 “understanding”, the same word as is rendered “discernment”, is the reading of all texts but B. M. 1474 and the
Antwerp Polyglot. Stenning, p. 95, agrees with the latter two witnesses, but their harmonization with the MT is
evident,
29:16 “to turn...upside down”: the term in the MT is actually a noun, with “your” appended (cf. BDB, p. 246).
29:17 "cause many cities to be inhabited" refers to the population the fruitful field will be able to support.
29:23 “the prodigies which is done” is so odd that Stenning, p. 94, follows B.M. 1474, the First and Second Rabbinic
Bibles, and the Antwerp Polyglot in reading “I shall do”, which avoids the grammatical error. The use of the similar
phrase in 10:26, however, suggests that B.M. 2211 is more accurate here, despite being less grammatical.
30:2. "strength" elsewhere renders ‘wz (cf. 23:4; 25:4), and may here mean “stronghold”, cf. 24:21 and “protection” in
the RSV.
30:3 “strength”: cf. above.
30:6 "the south” is simply an alternative rendering to “the Negeb" in the RSV.
“wounding”: cf. 14:29.
30:7 "help": despite the impression given in the RSV, the Hebrew form used is verbal.
30:10 “sweet things”: cf. 5:20; 28:7.
"alterations": cf. Iwny in Syriac (Payne Smith, p. 566). On the basis of this observation, it seems unnecessary to
emend the text of the Tg in order to translate it (cf. Stenning, p. 96).
Translation 59
the house of Jacob: “From now on those of the house of Jacob shall not be ashamed,
and from now on their face shall not be changed. 29.23 For when he sees the prodigies
which is done for his sons, the benefits of Abraham for his seed after him upon their
land, in their midst, they will sanctify my name and say, The Holy One of Jacob is holy,
and will say concerning the God of Israel, He is strong. 29.24 And those who have not
learned a spirit of understanding will know, and those who say, All these things are not,
will /isten to teaching."
CHAPTER 30
30.1 “Woe to the rebellious sons,” says the LORD, “who make a plan, but not of my
Memra; and who take counsel, but do not ask of my prophets, that they may add sins
to the sins of their soul; 30.2 who set out to go down to Egypt, without asking of the
words of my prophets, to strengthen themselves with the strength of Pharaoh, and to
trust in the shadow of Egypt! 30.3 And the strength of Pharaoh shall turn to your
shame, and trust in the shadow of Egypt to humiliation. 30.4 For though his princes
are in Zoan and his messengers reach Hanes, 30.5 all of them go to be ashamed, to the
people who will not profit them, that brings neither help nor profit, but shame and
disgraces." 30.6 They bear upon their beasts in the way of the south through a land of
trouble and anguish, a place of the lion, of a son of lions, and of poisonous, wounding
serpents, they carry their possessions on the backs of asses, and bring what is in their
treasures on the humps of camels, to a people that cannot profit them. 30.7 For the
Egyptians are nothing and their help is emptiness, therefore I have summoned from
them the slain; I will bring the appointed ones upon them. 30.8 Now, go, write in their
midst on a tablet, and in lines of a book inscribe, that it may be for a day of judgment
as a witness before me for ever. 30.9 For they are a disobedient people, lying sons, sons
who will not /isten to teaching of the law from the LORD; 30.10 who say to the
prophets, “Do not prophesy;" and to the teachers, “Do not teach us the law; speak with
us sweet things, recount to us alterations, 30.11 turn us aside from the correct way,
make us cease from the tradition, remove from before us the Memra of the Holy One
Notes
systematically destroyed, cf. Bellum Judaicum 6.63$ 353-355.) Blame for the disaster is not laid on "the prophets,
the scribes and the teachers" (v. 10, cf. 28:7); the point is that God has removed them (cf. 3:1-3; 9:14-16).
29:15-29:24 At last, a word of promise is spoken, albeit one which is not easily understood by those who seek to
evade the divine purpose (vv. 15, 16). The restoration of "Lebanon" (v. 17) is probably taken to refer to the
Temple, since Johanan ben Zakkai, a prominent rabbi of the first century, attests such an understanding of the
term (cf. Stemberger [1983] 67, 68 and, more particularly, Vermes [1961] 26-39). In any case, v. 20 certainly
predicts an end of Roman military occupation, and of the tyranny of local rulers (v. 21, cf. 3:14, 15). The
foundational promise to “Abraham” (cf. Genesis 15) is to mean fresh “benefits” and new obedience (vv. 23, 24).
30:1—30:17 Almost by way of resumé, woe is pronounced against Israel’s apostasy. especially in respect of the
“prophets” and prophetic "tradition" (vv. i, 3, 10, 11). In terms of what has preceded (cf. 29:1, 2), the threat of
60 Translation
of Israel.” 30.12 Therefore thus says the Holy One of Israel, “Because you despise this
word, and trust in deceit and oppression and rely on them; 30.13 therefore this sin shall
be to you like a fortress that is desolate and ruined, like a reinforced wall whose crash
comes down suddenly, in an instant; 30.14 and its breaking is like that of pottery which
is smashed so ruthlessly that among its fragments not a sherd is found to rake fire from
a hearth, or to dip up water from a brook.” 30.15 For thus said the LORD God, the
Holy One of Israel, “J thought, You will return to my law, rest, be saved, be quiet, lie in
safety, be mighty.” And you would not, 30.16 but you said, “No! We will flee upon
horses,” therefore you shall flee; and, “We will ride upon swift steeds,” therefore your
pursuers shall be swift. 30.17 A thousand at the threat of one, at the threat of five you
shall flee, until you are left like a bonfire on the mountain top, like a signal on a hill.
30.18 Therefore the LORD is about to pity them; and he who will have mercy on you
is strong. For the LORD is the God who performs the judgment; blessed are the
righteous who hope for his deliverance. 30.19 Because, people in Zion who dwell at
Jerusalem, you shall weep no more. He will surely have mercy on you; he will attend to
the sound of your prayer and carry out your request. 30.20 And the LORD will give you
the possessions of the adversary and the plunder of the one who distresses, and he will
not any more take up his Shekhinah from the sanctuary, but your eyes will see the
Apparatus
30:14 “rake” differs in meaning from the MT, but the meturgeman uses the cognate root.
30:15. "my law": all the extant witness apart from B.M. 2211 read “the law",
30:17 “bonfire” (bw'r), used for the purpose of signalling, is a letter away from “flagstaff (bw‘r), but the difference is
important for assessing the context in which the meturgeman is speaking. Aruch attempted such an emendation (to
bw'd), and was followed by Levy I, pp. 85, 86.
30:18 “them” becomes “you” (as in the MT) in B.M. 1474, Reuchlinianus, and Ms. Jews’ College. Stenning, p. 99, pre-
fers this reading, which is, however, an accommodation to the Hebrew text.
30:19 "who" is innovative in that the MT reads “will dwell". Winton Thomas, p. 46, suggests that the original Hebrew
text agreed with the Tg (and the Peshitta). But it is perhaps easier to suppose that the later two versions have
coincidentally adopted similar, more straightforward syntax.
30:22 "castings" represents both texts (cf. BDB, p. 651 and Jastrow II, p. 862).
“your” is plural in the Tg, and singular in the MT.
“menstruant” renders both texts (cf. BDB, p. 188 and Jastrow I, p. 524), although there are syntactical difficulties
in the Hebrew which this rendering poses (cf. Young II, p. 359).
30:23 “your land": Stenning, p. 98, reads “your seed" (cf. the RSV), following Reuchlinianus, Ms. Jews’ College, the
First and Second Rabbinic Bibles and the Antwerp Polyglot. But B.M. 2211 and B.M. 1474 confirm the non-
harmonized reading.
“fat” is transposed in the Tg from earlier on in the MT (“plenteous” in the RSV). Similarly, *fed beasts" is
probably inspired by din in the MT (RSV: “rich”).
30:26 “will be" is repeated in B. M. 2211, but Stenning, p. 101, and Sperber, p. 60, agree that the repetition is an error.
30:29 “flow” describes the movement of the festai throng.
“thanksgiving” (rwdt!) becomes “cow” (rwrr* cf. 11:7) in B.M. 2211.
“holy” (q«Y' ) becomes “sanctuary” (mqd3' ) in B.M. 2211, while B.M. 1474. Reuchlinianus, and the First and
Second Rabbinic Bibles retain the adjective. The waywardness of B.M. 2211 here (cf. above, and v. 26) is confirmed
by the absence of “house” with the sanctuary usage (an absence which Ms. Jews’ College alone tries to make up).
30:30 “graven things" (pslyn) is an unusual reading. The First and Second Rabbinic Bibles add “of scattering", which
takes the verb ps/ in its second sense, cf. Levy II, p. 277. But this is a later reading, and represents an attempt to
maintain some reminiscence of nps in the MT by using a form of bdr (cf. 24:1; 28:25; 41:16).
30:32 "war" is present in the MT (cf. Young IL, p. 364). The RSV translators give us “arm”, assuming an emenda-
tion on the basis of Isaiah 19:16. The Tg offers no practical support for such a conjecture.
30:33. "dwelling" derives from the cognate term, meaning “pyre”, in the MT.
Translation 61
Shekhinah in the sanctuary. 30.21 And your ears shall hear the word behind you
saying, "This is the correct way, walk in it," you shall not turn aside from it to the right
or to the left. 30.22 Then you will defile your silver-covered images and your gold-
plated castings. You will depise them, as they despise the menstruant, so you will
despise them. 30.23 And he will give rain for your land, the land which you will sow,
and grain, and produce will increase in the land, and there will be nurture and good. In
that time the righteous will be nurtured from their cattle, the fat of tender, fed breasts;
30.24 and the oxen and the asses with which they work the land will eat mixed
provender, which one winnows with the shovel and the fork. 30.25 And upon every
lofty mountain and every high hill there will be brooks running with water, a cause of
stumbling for kings and their armies in a day of great slaughter, when princes fall. 30.26
Moreover the light of the moon will be as the light of the sun, and the light of the sun
will be about to shine three hundred forty-three times more, as the light of seven days,
in the day when the LORD will return the exiles of his people, and will heal the
sickness inflicted by his blow. 30.27 Behold, the name of the LORD is revealed just as
the prophets from of old prophesied concerning it; his indignation is strong and too
hard to bear. Before him a curse goes forth upon the wicked, and his Memra is like a
devouring fire; 30.28 his Memra like a river overflowing to the neck will kill the strong,
to sift the Gentiles with a sieve of emptiness, as a bridle of deception on the cheeks of
the peoples. 30.29 You shall have a song as in the night in which a feast is sanctified,
and gladness of heart just as when they flow with [a hymn of] thanksgiving and with
pipe to go to the holy mountain of the LORD, to appear before the Strong One of
Israel. 30.30 And the LORD will cause the brilliant voice of his Memra to be heard and
disclose the strength of his mighty arm, in strength of anger and flames of the fire which
destroys graven things and tempest and hailstones. 30.31 For the Assyrian who strikes
with a dominion is broken up at the voice of the Memra of the LORD. 30.32 And every
passage of their princes and their strong ones among whom the LORD will lay his
mighty retribution will be to the sound of timbrels and lyres; the house of Israel will
sing for the strong war which will be made for.them with the Gentiles. 30.33 For
Gehenna has long been prepared in view of their sins; indeed, the eternal king has made
it ready, deepening and widening its dwelling. Fire burns in it as in abundant wood; the
Memra of the LORD like a mighty stream of brimstone, it burns in it.
Notes
specifically military ruin in v. 13 is not startling, but it is a departure trom the MT. V. 17 would appear to allude to the
ancient use of bonfires for signalling, cf. Safrai and Stern (1976) 850f. and Rosh Hashannah 22b.
30:18-30:33 The “deliverance” which awaits “the righteous" (v. 18) is expressed in terms of the permanent presence
of the Shekhinah in the Temple, a presence which assures their "prayer" is answered (vv. 19, 20, cf. 1:15). But even in the
midst of such positive statements, the meturgeman feels compelled to mention the “stumbling” of enemy “armies”
and their “kings” (v. 25). God's return of the exiles is to be a supernatural event; the light of the sun will not only be
“sevenfold” (as in the MT/ RSV), but seven cubed (“three hundred forty-three times more", v. 26). The imagery then
turns to the burning of God's Memra, prophesied by the very prophets Israel had rejected (vv. 27, 28, 30, 33 cf. v. 10).
The destruction of “the Gentiles" (vv. 28, 32) and their “graven things” (v. 30) will be celebrated as a cultic feast
(vv. 29, 32).
62 Translation
CHAPTER 31
31.1 Woe to those who go down to Egypt for help and rely on horses, who trust in
chariots because they are many and in horsemen because they are very strong, but do
not rely on the Memra of the Holy One of Israel or seek teaching from the LORD. 31.2
And yet he in his wisdom brings evil on the one who does it, he does not let his words
cease, but confirms [them] against the house of the evildoers and against those who
help deceitful labour. 31.3 The Egyptians are men and not prince(s); and their horses
are flesh and not spirit. When the LORD /ifts up the stroke of his might, help will
stumble and help will fall, and they will all be destroyed together. 31.4 For thus the
LORD said to me, As a lion or a young lion roars over its prey, and, when a band of
shepherds are appointed against it, it is not broken up at their shouting or checked at
their rumult, so the kingdom of the LORD of hosts will be revealed to settle upon the
| Mount of Zion and upon its hill. 31.5 Like the bird soars, so the might of the LORD of
: hosts will be revealed over Jerusalem; he will protect and deliver, rescue and remove.
1 31.6 Return to the /aw, for you have increased sinning, O sons of Israel. 31.7 For in that
i time every one will cast away their idols of silver and their idols of gold, the sin which
your hands have made for you. 31.8 “And the Assyrian shall fall by a sword, not of
man; and a sword, not of man, shall destroy him; and he shall flee before those who
slay with the sword, and his mighty ones [shall flee] to their breaking. 31.9 His rulers
Apparatus
31:1 "rely" may result from deriving “look” (s"4) in the MT from "lean" (37), cf. 17:7. In the present, innovative phrase,
however, it should probably be regarded as a departure from thc MT.
31:2 "confirms" is a causative form of the verb which may mean "arise" (cf. the MT/ RSV).
"those who help": the form of the MT is actually nominal. The meturgeman foliows the vocabulary of *help" in the
syntax of “those who work" (cf. the RSV).
31:3 "help. . . help": Stenning, pp. 102, 103 follows those variants which tend to make the Tg agree with the MT. Only
B.M. 1474 offers a plausible reading along these lines, and even this departs from what seems to be the preferred
Targumic construction of the passive (cf. 5:6). For this reason, the reading of B.M. 2211, with its emphasis on the
help Egypt was thought to have offered (cf. v.1),is here accepted.
31:8 “their breaking" becomes “shall be for breaking” in the witnesses other than B.M. 2211, but the majority reading
approximates the MT.
32:2 “like” (on the second occasion) is written “in” by the scribe of B.M. 2211 alone.
32:4 “dreamers” is arrived at by a play on words on the part of the meturgeman. The root mAr in the MT is taken
to suggest the participle of Arhr in Aramaic. Cf. 29:7 (misprinted in van Zijl, p. 51, as 27:9).
32:5 The verse is cast in the plural in the Tg, rather than the singular; but the syntax of the two texts is the same.
32:7 “and the pleas" renders “when he pleads" in the MT (cf. Young ll, p. 388, and RSV).
32:8 “will be established" renders thc root cognate with the verb represented “stands” in the RSV, but in a different form.
Although the imperfect tense is used in both texts, in the MT its sense its durative, whole it is emphatically future in
the Tg.
32:9 “in safety" (as in vv. 10, HI: drwhsm) is, as usual, related to the root bpi in the MT (ef. 30:15; here: bihwr).
32:10 “produce” (H) is derived from the cognate root of “will come" in the MT.
32:11 "strip" is syntactically innovative in the Tg, in respect of both mood and number (cf. the other verbs in v. 1 ib,
as well, and Young H, pp. 394, 395). Dalman (1960) 277. 278 classifies hw as a feminine imperative, but in view of
the formations in v. 9, this construction is unlikely. The analysis of Stenning, p. 105, and of van Zijl, p. 191, is here
preferred.
Translation 63
shall pass away before terror, and his princes break up before the standard," says the
LORD, whose splendour is in Zion for those who perform his law, and whose burning
furnace of fire is in Jerusalem for those who transgress his Memra.
CHAPTER 32
32.1 Behold, the king will reign for truth, and the righteous will be exalted to take just
retribution from the Gentiles. 32.2 The righteous who hide themselves from the wicked
will be like those who hide themselves from a tempest; they will return and be exalted
and their teaching will be accepted in haste like streams of water that flow in a thirsty
land, like the shadow of a cool rock in a weary land. 32.3 Then the eyes of the righteous.
will not be closed, and the ears of those who listen to teaching will hearken. 32.4 The
mind of the dreamers will have good judgment, and their tongue, which was dumb, will
speak readily and distinctly. 32.5 The wicked will no more be called righteous, nor will
those who transgress his Memra be said to be strong. 32.6 For the wicked speak
wickedness, and in their mind they conceive oppression: to practise deceit, to utter
error before the LORD, to weary the soul of rhe righteous, who desire teaching as a
hungry person [desires] bread, and the words of the law, which they desire as a thirsty
person [desires] water, they think to void. 32.7 The deeds of the wicked are evil; they
devise over sinful plans to ruin the poor with lying words and the pleas of the needy in
judgment. 32.8 But the righteous devise truth; and they will be established by their
truth.
32.9 Rise up, you provinces who dwell contentedly, hear my voice; you fortresses
that lie in safety, give ear to my Memra. 32.10 Days with years those who lie in safety
will shudder; for the grain has ceased, there is no produce to gather. 32.11 Those who
dwell contentedly are shattered, those who lie in safety shudder; they strip, and make
themselves bare, and gird [sackcloth] upon loins. 32.12 They beat upon breasts for
the pleasant fields, for bearing vines, 32.13 for the land of my people which will bring
Notes
31:1-31:9 The scene of judgment continues, and is directed against those who have rejected “rhe Memra" and “teaching”
(vv. 1,2, 3); they shall be associated with “rhe Assyrian” (v. 8) in the "burning furnace of fire" (v. 9) which is Gehenna
(cf. 30:33). On the other hand, “splendour” is promised “those who perform his law" (v.9) on the basis of God's
mighty intervention, which is called “the kingdom of the LORD" (v. 4, cf. 24:23).
32:1-32:8 The “king,” who is the agent of the scene which is depicted, is probably God himself (cf. 30:33; 31:4), and
he offers "the righteous” exaltation at the expense of “the Gentiles" (v. 1, cf. 66:24). “Just retribution” (v. 1)
includes the acceptance, at long last, of the righteous’ “reaching,” which is based on the law and truth (vv. 2-8),
32:9-32:20 The reference to “provinces” (cf. 2:13 in the Notes) and “fortresses” which are at ease is rather surprising,
given all that has preceded (vv. 9-11). Indeed, vv. 12-14 make it quite plain that “rhe sanctuary" and “the cities”
around it have already been destroyed. The perspective of the passage is quite clearly of the period after A.D. 70; the
return of the Shekhinah, and consequent redevelopment, is awaited, Two features may suggest that the Amoraic
meturgeman is here represented. First, vv. 9-11, 19b have in mind settled residence, not military occupation, so that
the Roman period does not seem to be alluded to. Second, the intervention against “the armies of the Gentiles” is
64 Translation
up briers and thorn; yea, for all the joyous houses in the strong city. 32.14 For the
sanctuary is desolate, the multitude of the cities which were its service are devastated;
our stronghold and our hiding place has been searched, now it is desolate and
devastated for a time; a place that was a house of joy, a pleasure for kings, now has
become a plundering of armies; 32.15 ail this until a spirit comes for us from him
whose Shekhinah is in the heavens of the height, and the wilderness becomes a
fruitful field, and the fruitful field causes many cities to be inhabited. 32.16 Then
those who perform judgment will dwell in the wilderness, and those who do right-
eousness abide in the fruitful field. 32.17 And those who do righteousness will be
quiet and dwell in safety for ever. 32.18 My people will abide in their habitations at
Apparatus
32:14 "cities" is the form required by the syntax of the passage, although B.M. 2211 agrees with the singular usage
of the MT. But cf. 29:17 (and 32:15, 18) for the characteristically Targumic usage.
“service” is repointed as a participle in witnesses other than B.M. 2211 and Ms. Jews’ College. (Van Zijl, pp. 152.
171, rather curiously accepts the present variant, but not "cities", cf. above.) This reading is clearly dependent on the
reading “cities”, but it is not a necessary precondition of it. The use of the noun in such a context is stylistically to be
expected (cf. 28:10), although by (“in it”, here rendered "its") is admittedly odd. Quite plausibly, however, the odd
syntax of the original reading has resulted in a later correction to smoother grammar, rather than the reverse
progression.
“a pleasure" in the Tg is arrived at by a play on the Hebrew root r^^ (cf. BDB, p. 946); van Zijl’s derivation (p. 61)
is probably misleading.
32:15 "causes many cities to be inhabited" is the reading proposed by Stenning (p. 104) on the basis of 29:17 (and
cf. B.M. 1474). It is, however, not necessary to alter the pointing of the verb (cf. the usage of ‘d’, especially in B.M.
2211). Indeed, v. 16 shows that the seribe of B.M. 1474 is also inconsistent in his habits of pointing.
33:1 "tire" does not support the emendation of thc Hebrew text suggested by Winton Thomas, p. 50, BDB, p. 649, the
RSV, and Young I], p. 404. Rather, alh, as in the MT, can be understood.
33:2 "every" is present in the Tg, and supplied in the RSV.
33:3. "shattered" beeomes "scattered" in B.M. 1474, and the First and Second Rabbinic Bibles (cf. the end of the verse).
334 “setting afire” follows Jastrow I, p. 37 (and Stenning, p. 106), as a translation of the Aramaic text, against Levy I,
p. I8. Rather than deriving zn from z’, Levy posits a causative form of zyn which he otherwise (cf. p. 219) does not
instance. The verb was probably arrived at by the meturgeman from the Hebrew root $/q (taken as the basis of mig
by word play), rather than gq (cf. van Zijl, p. 5).
33:6 "happen" does not represent a Targumic innovation, but an alteration of the sense of the verb “to be" which results
from the additional phrase.
^is about" is used in the sense of being imminent, in accordance with normal Targumic usage.
33:7 The margin of Reuchlinianus presents the following reading:
Behold, when | revealed myself to Abraham, their father, and promised to give him Isaac, he believed in my Memra,
And after that, the seeond time, when | commanded that he offer him up as a burnt offering, hc did not delay, but
went and built the altar on Mount Moriah, and offered him up asa burnt offering. All thc angels of the height arose,
quaking messengers, shaking messengers, and were crying out back to their place, saying, Lord of the world, is this
not Abraham, the righteous, for whose virtuc the world is founded? To him you gavc a son after onc hundred years,
and you promised him, by Isaac sons will be named after you. But the messengers of pcace which stood in the camp
of the Shekhinah were weeping in bitterness until mercies were revealed, and | had pity on him. Now the righteous
arc destroyed, who walked in the paths of the patriarchs. The faithful have ceased, who walked in ways that are
correct before mc. They have changed thc covenants of the law. Because when they were cast away from their cities
and went into exile, the sons of men did not consider him. Those who dwelt in the land mourned the devastation,
and the sanctuary was destroyed. The city of Jerusalem lies waste, as the wilderness; the walls are demolished; those
who produce hard things are as Bashan and Carmel.
33:8. "changed the covenant": cf. 24:5. The noun in the MT is also singular at this point, despite the impression given in
the RSV. .
"cast away” is syntactically innovative, but rhg elsewhere renders (m5 in the MT, cf. van Zijl, pp. 178, 179.
Translation 65
peace, upon their land in safety, and in their cities contentedly. 32.19 And hail will
come down and kill the armies of the Gentiles, and their residents will be devastated
and come to an end. 32.20 Happy are you, the righteous; you have made good deeds
for yourselves, you who resemble those who sow beside irrigation, who send the
oxen to thresh and the asses to gather.
CHAPTER 33
33.1 Woe to you, who comes to plunder-will they not plunder you?, who comes to
rob-will they not rob you? When you come to plunder, they will plunder you; and
when you tire of robbing, they will rob you. 33.2 O LORD, be gracious to us; we wait
for your Memra. Be our stronghold on every day, our saviour in the time of trouble.
33.3 At the thunderous noise the peoples are shattered, at many prodigies the kingdoms
are scattered; 33.4 and the house of Israel will gather the possessions of the Gentiles,
their adversaries, just as those who gather the caterpillar; setting afire weaponry just as
those who set kindling afire. 33.5 The LORD is strong who makes his Shekhinah dwell
in the heavens of the height, who promises to fill Zion with those who perform true
judgment and virtue. 33.6 And that which you promised, to do good to those who fear
you, will happen, you will bring and establish in its time, strength and salvation,
wisdom, and knowledge; for those whofear-the LORD, the treasure of his goodness is
33.7 Behold, when it will be revealed 10 them, the messengers of ‘the
Gentiles will cry out in bitterness; those who went to announce peace return to weeping
in soulful bitterness. 33.8 The highways lie waste, the wayfaring men cease. Because
they changed the covenant, they will be cast away from their cities; the sons of men did
not regard that the evil was coming upon them. 33.9 The land mourns and is desolate;
Lebanon is dried up and fades; Sharon is like the desert; and Bashan and Carmel are
devastated.
Notes
purely supernatural; the picture of the Messiah’s military triumph is not appealed to (v. 19, cf. 10:27; 14:29; 16:1).
The hope of vindication remains, but there would seem to be some reluctance to approve rebellion against the
contemporary Gentile authority (cf. Neusner [1972]).
33:1-33:9 Although the conditions reflected in this oracle are much as in chapter 32 (cf. vv. 8, 9), it promises a reversal
of the order of plundering and robbery, to the benefit of Israel (vv. 1, 4, 7). The basis of this revolution is God alone,
whose Shekhinah awaits its disclosure “in the heavens of the height" (vv. 5, 6).
66 Translation
33.10 “Now I will be revealed,” says the LORD, “now I will lift myself up; now I will
be exalted. 33.11 You conceive for yourselves wicked conceptions, you Gentiles, you
make yourselves evil deeds; because of your evil deeds my Memra, as the whirlwind the
chaff, will destroy you. 33.12 And the peoples will be burned with fire; thorns cut down
are burned in the fire.” 33.13 Hear, you righteous, who have kept my law from the
beginning, what I have done; and you penitent, who have repented to the law recently,
acknowledge my might. 33.14 Sinners in Zion are shattered; fear has seized them. To
the wicked whose ways are thieving they say, “Who can dwell for us in Zion, where the
splendour of the Shekhinah is like a devouring fire? Who can sojourn for us in
Jerusalem, where the wicked are about to be judged and handed over to Gehenna,
everlasting burning?" 33.15 The prophet said, The righteous will sojourn in it, everyone
who walks in innocence and speaks uprightly, who despises mammon of deceit, who
removes his soul from oppressors, who withholds his hands, lest they accept a bribe,
who stops his ears from hearing those who spill innocent blood and averts his eyes from
looking upon those who do evil, 33.16 he, his camping place will be in a high and
exalted place, the sanctuary, his soul will amply provide his food, his water will be sure
as a spring of waters whose waters do not cease. 33.17 Your eyes will see the glory of
the Shekhinah of the eternal king in his celebrity, you will consider and behold those
who go down to the land of Gehenna. 33.18 Your mind will reckon up great things:
“Where are the scribes, where are the reckoners?" Let them come if they are able to
reckon the number of the slain heads of the armies of the mighty ones. 33.19 You will
no more see the mastery of a strong people, the people whose obscure speech you
cannot comprehend, scoffing with their tongue because there is no understanding
among them. 33.20 You will look upon their downfall, Zion, city of our assemblies!
Apparatus
33:13 “my law" becomes “the law” in the First and Second Rabbinic Bibles, and the Antwerp Polyglot.
33:14 “they say”. that is, the “sinners” turn to the “wicked” for advice.
33:16 “sanctuary” is inspired from the verb ¥ kn (which is related to “Shekhinah”) in the MT (RSV:"dwell").
“amply provide his food" is the reading of B.M. 2211 and 1474. Stenning, p. 108, follows the pointing of
Reuchlinianus, Ms. Jews’ College, and the First and Second Rabbinic Bibles in reading “will eat to satiety”.
Although the reading of the British Museum manuscripts is unusual, it is just about sensible, when understood as
referring to the provision of food for oneself.
33:18 "scribe(s)" renders the MT, as well (cf. Young H, p. 415).
"reckoners": a phrase is added (“ where are the princes?) in the First and Second Rabbinic Bibles, and the Antwerp
Polyglot.
33:19 “more” is supplied in the RSV, and present in the Tg. Instead of “no more”, Ms. Jews’ College, the First
and Second Rabbinic Bibles and the Antwerp Polyglot have “not be able to”.
“obscure” (or "difficult", literally: *deep"), in respect of speech, is the construction of the Tg. The form in the MT
should be construed in respect of the people (cf. Young II, p. 415).
"scoffing" takes up the diction of the MT, but ignores the niphal form (cf. BDB, p. 541).
3321 "ship" is the reading of both texts (cf. Young II, p. 416).
"sailboar" is a Greek loan word (cf. liburnis), and is also used in a discussion of this passage attributed to Rab in
Rosh Hashannah 23a.
Translation 67
Your eyes will see the consolation of Jerusalem in its prosperity, in its contentedness,
like a tent which is not loosed, whose stakes are never plucked up, nor will any of its
cords be broken. 33.21 But from there the might of the LORD will be revealed to do
good for us, from a place of rivers going forth, overflowing, broad, where no fisher-
men's ship can go, nor any great sailboat can pass through. 33.22 For the LORD is our
judge, who brought us by his might out of Egypt, the LORD is our teacher, who gave
us the teaching of his law from Sinai, the LORD is our king; he will save us and take
just retribution for us from the armies of Gog. 33.23 In that time the Gentiles will be
broken of their strength, and will resemble a ship whose ropes are cut, which has no
strength in their mast, which has been cut, and it is not possible to spread a sail on it.
Then the house of Israel will divide the possessions of the Gentiles, booty and spoil in
abundance; although there are blind and lame among them, even they will divide
booty and spoil in abundance. 33.24 From now on they will not say to the people who
dwell in safety all around the Shekhinah, “From you a stroke of sickness has come
upon us”, the people, the house of Israel, will be gathered and return to their place,
forgiven of their sins.
Notes
33:10-33:24 God's revelation is the punishment of the “Gentiles” (vv. 10, L1, 12), and the reward of all those who keep
the law (v. 13). V. 13 would seem to assume that the “penitent” (thy) have already responded to the message
concerning repentance (in which other forms of rw^ predominate, cf. 57:19 and Chilton [1982] 39, 40, 135 n. 6, 154 n.
13). This is a distinctive usage within the Tg, in which repentance is generally demanded, not assumed. and it coheres
with the interpretation of 57:19 by the Amoraic meturgeman (cf. the Notes). Nonetheless, both consolation and
punishment are associated with the Shekinah's restored presence in Jerusalem (vv. 14, 15, 16, 17, 18). By definition,
such a situation means the end of the present "mastery" (v. 19) in order to permit of Jerusalem's “consolation” (v.
20). Just as God brought Israel from Egypt and gave the law, he will crush “rhe Gentiles” (vv. 21-23). The particular
reference of “armies of Gog” (v. 22), inspired by Ezekiel 38 and 39 (directly or indirectly), is probably Babylon.
although it may also be quite figurative (cf. “Gog and Magog" in Revelation 20:8 and Tg Is. 10:32 in an alternative
recension [cf. the Apparatus]). In either case, the image is in stark contrast to the security offered "the house of
Israel" by the presence of the Shekhinah (v. 24).
68 Translation
CHAPTER 34
34.1 Draw near, O peoples, to hear, and hearken, O kingdoms! let the earth listen, and
all that fills it; the world, and all that reside in it. 34.2 For there is anger before the
LORD against all the Gentiles, and slaughter against all their armies, he has declared
them sinners, handed them over for slaughter. 34.3 Their slain will be cast out, and the
smoke of their corpses shall rise; the mountains shall flow with their blood. 34.4 All the
forces of heaven shall melt completely and be wiped from under the skies just as was
said concerning them in the scroll. All their armies shall come to an end as leaves fall
from a vine, like what is withered from a fig. 34.5 For my sword will be revealed in the
heavens; behold it will be revealed for the judgment upon Edom, upon the people /
have declared sinners. 34.6 The sword from the LORD is sated with blood, it is gorged
with fat, with the blood of kings and rulers, with the fat of the kidneys of princes. For
there is slaughter from the LORD in Bozrah, and great sacrifice in the land of Edom.
34.7 Mighty ones shall be killed with them, and rulers with tyrants. Their land shall be
soaked with their blood, and their soil made rich with their fat. 34.8 For there is a day
of vengeance before the LORD, a year of recompense, to take just retribution for the
mortification of Zion. 34.9 And the streams of Rome shall be turned into pitch, and her
soil into brimstone; her land shall become burning pitch. 34.10 Night and day it shall
not be quenched; its smoke shall go up for ever. From generation to generation it will
be desolate; none shall pass through it for ever and ever. 34.11 But pelicans and
porcupines shall possess it, owls and ravens shall dwell in it. The line of desolation and
Apparatus
34:4 "completely": cf. Levy U, p. 76.
34:5 “I have declared sinners”: the nominal phrase of the MT (cf. Young II, p. 432) is rendered with a verbal one in
the Tg.
34:6 “slaughter”: B.M. 1474 here adds "confusion" (before the term). The other witnesses simply invert the order of
the MT.
34:7 “Their land” becomes “the land" in Reuchlinianus.
34:9 “Rome”: cf. the RSV margin and Young Il, p. 435. The term is effaced in the First Rabbinic Bible (cf. Sperber,
p. 68; Pauli [1871] 113 n. 3).
34:12 “free” (hwryn) is arrived at by a play on “its nobles" (Aryi) in the MT, which is transposed to the end of v. 11
in the RSV.
34:15 “porcupine”: the translation can be explained by taking the Hebrew text as qpwd, rather than gpwz.
“their young" (qwryhwn): cf. Jastrow II, p. 1341. Stenning, p. 112, rightly rejects Levy's “their partridges” (11, p.
383), but too hastily appeals to the marginal reading in Reuchlinianus (“their cubs” [ewryhwn]), which is clearly
explanatory. The use of “their”, which seems odd at first sight, anticipates the thought of the second part of the
verse.
“each one": the term in the MT is "female", which is copied in the First and Second Rabbinic Bibles, and the
Antwerp Polyglot (cf. v. 16 in all the extant manuscripts).
35:1 “thirsty” (shy) sounds much as "dry" (sph) in the MT.
"land" is supplied in the RSV, and present in the Tg.
35:4 "to take just retribution” is the characteristically Targumic phrase, although “retribution” (or “vengeance”, cf.
34:8) is already present in the MT.
Translation 69
the plummet of devastation shall be stretched over it. 34.12 They were saying, We are
free, and did not wish to accept a kingdom over them, and all its princes will be for
nothing. 34.13 Thorns shall grow over its palaces, and nettles and thistles in the
stronghold of its fortresses. It shall be a haunt of jackals, a p/ace for ostriches. 34.14
And wild beasts shall meet with cats, demons will play, one with his fellow; yea, there
will night hags /ie, and find for themselves a resting place. 34.15 There shall a porcupine
nest and lay and their young mew in her shadow; yea, thence shall kites be gathered,
each one with her mate. 34.16 Seek and search in the book of the LORD: not one of
these is missing; no female is without her mate. For by his Memra they will be
gathered, and by his pleasure they will draw near. 34.17 He by his Memra has cast the
lot for them, by his pleasure he has portioned it out to them with the line; they shall
possess it for ever, from generation to generation they shall dwell in it.
CHAPTER 35
35.1 Those who dwell in the wilderness, in a thirsty land, shall be glad, those who settle
in the desert shall rejoice and blossom like /ilies. 35.2 They shall exult abundantly, and
rejoice with joy and gladness. The glory of Lebanon shall be given to them, the
brilliance of Carmel and Sharon. The house of Israel-these things are said to them-
they shall see the glory of the LORD, the brilliance of the celebrity of our God. 35.3
The prophet said, Strengthen weak hands, and make firm feeble knees. 35.4 Say to
those who are eager in their heart to perform the law, “Be strong, fear not! Behold,
your God is revealed to take just retribution, the LORD is master of recompenses, he
will be revealed and save you.” 35.5 Then the eyes of the house of Israel, that were as
blind to the law, shall be opened, and their ears, which were as deaf to listen to the
Notes
34:1-34:17 The present chapter does little more than repeat the scenario of the supernatural (vv. 5-8) destruction of
Gentile armies (vv. 2, 4). But it is notable that Rome (from the Greek spelling, A Rome) is openly mentioned (v. 9).
The connection between Rome and Edom is well established in rabbinic literature (cf. Stemberger [1983] 178), but
the Tannaitic merturgeman was far more circumspect in chapter 28, There is nonetheless some indication that the
present, Amoraic meturgeman has incorporated earlier traditions (for vv. 136, cf. 13:21f.; in respect of v. 12, cf. John
8:33).
35:1-35:10 The clear, positive promise to “rhe house of Israel" (vv. 2, 5. 10), last expressed in 33:24, is voiced again as
prophecy (v. 3). Particularly, it is portrayed as a new acceptance of the law and the prophetic message (v. 5), and
70 Translation
sayings of the prophets, shall listen; 35.6 then, when they see the exiles of Israel who are
gathered and going up to their land, even as swift harts, and not to be checked, their
tongue which was dumb shall sing for joy. For waters have broken out in the wilder-
ness, and streams in the deserts; 35.7 and the parched gound shall become pools of
water, and the thirsty area springs of water; the place where jackals dwell, there reeds
and rushes will increase. 35.8 And a fine highway shall be there, it shall be called the
way of holiness; the unclean shall not pass over it, and wayfarers shall not cease, and
those who have not learned shall not err. 35.9 No king who does evil shall be there, nor
any ruler who distresses pass through it; they shall not be found there, but the
redeemed shall walk there. 35.10 And the redeemed of the LORD shall be gathered
from among their exiles, and come to Zion with singing; everlasting joy shall be theirs,
that does not cease, and a cloud of glory shall cover your heads; they shall obtain joy
and gladness, and sorrow and sighing shall cease from them, from the house of Israel.
CHAPTER 36
36.1 In the fourteenth year of King Hezekiah, Sennacherib the king of Assyria came
up against the fortified cities of the house of Judah and took them. 36.2 And the king
of Assyria sent Rabshakeh from Lachish to King Hezekiah at Jerusalem with many
armies. And he stood by the conduit of the upper pool which is on the highway to the
Apparatus
35:6 “have broken out" renders both texts (cf. Young II, p. 450).
"deserts": B.M. 2211 alone attests the plural reading.
35:7 “increase” becomes "go up” in the First and the Second Rabbinic Bibles, Reuchlinianus, and Ms. Jews' College.
35:8 “fine” (tyqwn) in the Tg renders the repetition of “way” in the MT (cf. Young II, p. 452).
“wayfarers...” cf. the RSV margin. The previous clause in the Tg is also cast in the plural.
35:10 “your heads": the extant manuscripts other than B.M. 2211 agree with "their" in the MT.
36:4 "great" appears in a form (drbin) used particularly of the king of Assyria in the Targums (cf. v. 13, Levy II, pp. 403,
404, and Tg 2 Kings 18:19).
36:5 “I say indeed" and "speech of lips" are the readings of the MT (cf. Young II, p. 459).
"as" is the reading of B.M. 2211, while the other extant witnesses have “with”. The sense seems to be, “I say now
quite precisely. ..". The variant would have the king making war in speech, plan, and execution.
36:7 “you” in the Tg is plural, rather than singular, as in the MT (cf. Young II, p. 360). Cf. also Winton Thomas, p. 54,
for the reading of the LXX and the Qumran Isaiah Scroll (a), which is also plural. B. M. 1474 agrees with the MT in
this case.
36:8 “you” here is singular, as in the MT.
"to muster” (Imn'hy. “to set" is the reading of B.M. 2211 (literally, “to give", as in the MT). The other extant
witnesses read “to muster”, which accords with the style of the Tg (cf. van Ziji, p. 108). In this case, B.M. 2211 might
be taken to give the more harmonistic reading (but cf. below, in respect of v. 9).
36:9 "rulers", without qualification, is the reading of B.M. 2211, while the other witnesses insert "servants" thereafter,
and so approximate the MT. These witnesses also read "Egypt" later in the verse, rather than “the Egyptians”.
36:10 "land" (on the first occasion) becomes “place” in Reuchlinianus, which possibly refers to the Temple.
36:16 "drink" is singular. The use of the imperative which precedes accords with the syntax of the MT (cf. Young II,
P. 464; the RSV presents a paraphrase here). All the extant witnesses except B.M. 2211 also follow the plural
imperative usage here, and Stenning, p. 119, accepts their reading. A transcriptional error of the sort Stenning
presupposes could easily be made, but the usage of "cistern" with the singular pronominal suffix perhaps makes
the singular usage more natural here.
Translation 71
field where the fullers spread [cloth]. 36.3 And there came out to him Eliakim the son
of Hilkiah, who was appointed over the household, and Shebna the secretary, and Joah
the son of Asaph, who was appointed over the records. 36.4 And Rabshakeh said to
them, “Say to Hezekiah, ‘Thus says the great king, the king of Assyria: On what do you
rest this confidence of yours? 36.5 I say indeed, as speech of lips, wirh strategy and
power 7 will make war. On whom do you now rely, that you have rebelled against me?
36.6 Behold, you are relying on Pharaoh king of Egypt, that broken reed of a staff,
which will pierce the hand of the man who leans on it. Such is Pharaoh king of Egypt
to all who rely on him. 36.7 But if you say to me, “We rely on the Memra ofthe LORD
our God,” is it not he whose high places and altars Hezekiah has removed, saying to rhe
men of Judah and the inhabitants of Jerusalem, “You shall worship before this altar”?
36.8 Come now, make a wager with my master the king of Assyria; I will give you two
thousand horses, if you are able on your part to muster riders upon them. 36.9 How
then can you think to repulse a one among the least of my master's rulers, when you
rely on the Egyptians for chariots and horsemen? 36.10 Moreover, is it without the
Memra of the LORD that I have come up against this land to destroy it? The LORD
said to me, Go up against this land, and destroy it.’” 36.11 Then Eliakim, Shebna, and
Joah said to Rabhsakeh, "Pray, speak with your servants in Aramaic, for we under-
stand it; do not speak with us in the language of Judah before the people who are on
the wall." 36.12 But Rabshakeh said, "Has my master sent me to speak these words
against your master and against you, and not against the men sitting on the wall, who
are doomed with you to eat their own dung and drink their own urine in the siege?"
36.13 Then Rabshakeh stood and cried out in a loud voice in the language of Judah:
“Hear the words of the great king, the king of Assyria! 36.14 Thus says the king: ‘Do
not let Hezekiah deceive you, for he will not be able to deliver you. 36.15 Do not let
Hezekiah make you rely on the Memra of the LORD by saying, "The LORD will
surely deliver us; this city will not be handed over into the hand of the king of Assyria."
36.16 Do not /isten to Hezekiah; for thus says the king of Assyria: Make peace with me
and come out to me; then eat, everyone the fruit of his own vines, and everyone the
fruit of his own fig trees, and drink, everyone the water of his own cistern; 36.17 until I
come and /ead you to a good land like your own land, a land of grain and wine, a land
of fields and vineyards. 36.18 Beware lest Hezekiah mislead you by saying, "The
LORD will deliver us." Has any of the gods of the peoples delivered his land out of the
hand of the king of Assyria? 36.19 Where is the god of Hamath and Arpad? Where are
the gods of Sepharvaim? Have they delivered Samaria out of my hand? 36.20 Who
among all the gods of these provinces have delivered their land out of my hand, that the
LORD should deliver Jerusalem out of my hand?’” 36.21 But they were silent, and
answered him not the word, for the king's command was, “Do not answer him." 36.22
Notes
return from exile (vv. 6, 10). The new protection afforded Israel (v. 10, cf. 4:5) involves the defeat of those who resist
the divine will (v. 9).
36:1-36:22 The Targumic innovations in this chapter are slight, although the sense of its translation of v. 5 is notable as
compared to the RSV. The reading “rulers” (v. 9) may be interpreted in terms of 35:9 and 28:20, but it probably
shouid not be pressed for a specific meaning. It might also be worthy of mention that Eliakim and Shebna are here
clearly involved in a temporary but powerful administration, which may partially explain the treatment of these
figures in chapter 22.
72 Translation
Then Eliakim the son of Hilkiah, who was appointed over the household, and Shebna
the secretary, and Joah the son of Asaph, who was appointed over the records, came
to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
CHAPTER 37
37. 1 When King Hezekiah heard, he rent his clothes, and covered himself with sack-
cloth, and went into the sanctuary of the LORD. 37.2 And he sent Eliakim, who was
appointed over the household, and Shebna the secretary, and the senior priests, clothed
with sackcloths, to the prophet Isaiah the son of Amoz. 37.3 They said to him, “Thus
says Hezekiah, ‘This day is a day of distress, of reproaches, and of disgrace; distress has
encircled us as a woman who sits at the birth, and there is no force in her to bring forth.
37.4 Perhaps there is heard before the LORD your God the words of Rabshakeh,
whom his master the king of Assyria has sent to mock the people of the living LORD,
and the LORD your God will take retribution for all the words which are heard before
him; therefore you will supplicate in prayer for this remnant that is left." 37.5 When
the servants of King Hezekiah came to Isaiah, 37.6 Isaiah said to them, “Say to your
master, “Thus says the LORD: Do not be afraid before the words which you have
heard, with which the young men of the king of Assyria have mocked before me. 37.7
Behold, I will put a spirit in him, and he will hear a report and return to his own land;
and I will make him fall by the sword in his own land.” 37.8 Rabshakeh returned, and
found the king of Assyria waging war against Libnah; for he had heard that the king
had left Lachish. 37.9 Now he heard concerning Tirhakah king of Ethiopia, “He has set
out to wage war against you." And when he heard it, he sent messengers to Hezekiah,
saying, 37.10 “Thus shall you speak to Hezekiah king of the tribe of the house of
Apparatus
37:3 “disgrace”: the reading of B.M. 1474 is plural.
37:9 “he heard”: “it was heard" is the reading of B.M. 2211 and Ms. Jews’ College (cf. vv. 4, 17), against the MT and
all the other extant witnesses. But the lack of gdm following “heard™ suggests that the unusual form is not a
deliberate innovation, but the result of careless copying under the influence of similar forms.
37:10 "rely": B.M. 1474 adds, "to be delivered”.
37:13 "cast. . . out" is derived from hn‘ in the MT, as if it were a causative form of nw" (cf. 37:22). The Hebrew term is
construed as a proper noun in the RSV, and by Young (II, p. 479).
“exile” relates to “wh in the MT, and is perhaps taken by the meturgeman as an intensive verb, rather than a
proper noun (cf. above, and RSV and Young).
37:16 "above" is actually used in the Tg; it is supplied in the RSV (cf. Young II, p. 482).
37:22 “head” is put in the plural by the extant witnesses apart from B.M. 2211.
3725 "deep" ('myqyn) presents no problems, despite the appearance given by the misprint in Stenning, p. 123.
37:26 “waves” is the same word as “heaps” (ef. the RSV)in both Hebrew (cf. BDB, p. 164) and Aramaic (cf.
Jastrow I, p. 243).
“subside” (hw) is derived from "fall in ruins" (ns ym) in the MT (cf. BDB, p. 663). Stenning emends the text
to “are stilled” (Shw), largely on the basis of conjecture (but following Aruch). B.M. 1474 reads a form of $a’
("toss"), which also appears at 10:14 in the First and Second Rabbinic Bibles, the Antwerp Polyglot,
Reuchlinianus, and Ms. Jews' College. The variants both appear to reflect attempts to explain an unusual
original form.
Translation 73
Judah: ‘Do not let your God on whom you rely deceive you by promising that Jerusa-
lem will not be handed over into the hand of the king of Assyria. 37.11 Behold, you
have heard what the kings of Assyria have done to all the provinces, destroying them
utterly. And do you think to be delivered? 37.12 Have the gods of the peoples, which
my fathers destroyed, delivered them, Gozan, Haran, Rezeph, and the sons of Eden
who were in Telassar? 37.13 Where is the king of Hamath, the king of Arpad, the king
of the city of Sepharvaim, did they not cast them out and exile them?'" 37.14 Hezekiah
received the letters from the hand of the messengers, and read one of them; and
Hezekiah went up to the sanctuary of the LORD, and spread it before the LORD.
37.15 And Hezekiah prayed before the LORD: 37:16 “O LORD of hosts, God of
Israel, whose Shekhinah is enthroned above the cherubim; you are he, LORD, there is
none besides you of all the kingdoms of the earth; you have made the heavens and the
earth. 37.17 It is disclosed before you, O LORD, and judge; it is heard before you, O
LORD, and avenge yourself, and take retribution for all the words of Sennacherib,
which he has sent to mock the people of the living LORD. 37.18 In truth, O LORD,
the kings of Assyria have laid waste all the provinces and their land, 37.19 and burn
their idols in the fire; for they were no idols in which there is worth, but a work of men's
hands, wood and stone; and they destroyed them. 37.20 So now, O LORD our God,
save us from his hand, that all the kingdoms of the earth may know that you are the
LORD, there is none besides you.” 37.21 Then Isaiah the son of Amoz sent to Heze-
kiah, saying, "Thus says the LORD God of Israel: Because you besought before me
concerning Sennacherib king of Assyria, 37.22 this is the word which the LORD has
decreed concerning him: ‘She despises you, she distresses you—the kingdom of the
congregation of Zion; they wag their head behind you—the people who are in Jerusa-
lem. 37.23 Whom have you mocked and against whom have you exalted yourself?
Before whom have you raised your voice and haughtily lifted your eyes? And you have
spoken sayings that are not fitting before the Holy One of Israel! 37.24 By your
servants you have mocked the people of the LORD, and you have said, With my many
chariots I have gone up to the stronghold of their fortresses and I will also seize the
house of their sanctuaries; l will kill the best of their mighty men, their choicest rulers; I
will suppress their strong city and destroy their many armies. 37.25 1 was digging
cisterns and drinking water, and I trampled with the soles of the feet of the people of
my people all the waters of the deep streams. 37.26 Have you not heard what I did
long ago to Pharaoh king of Egypt because he ruled over them? Against you also the
prophets of Israel prophesied, and you did not repent. This was foreseen for you
before me from days of old to do to you, and I also planned it. Now I will bring it to
Notes
37:1-37:38 Although there are few substantive additions in the present chapter, two of them call for comment. First of
all, the phrase “there is none besides you" (vv. 16, 20) expresses the vital monotheism of the meturgeman (cf. Chilton
[1982] 6, 7); it is the confession of a minority, a “sribe” (v. 10, cf. 38:9) or a “congregation” (v. 22). It may be that the
post-nationalistic perspective of the Amoraic interpreter is reflected here, although there is obviously too little
information to make such a judgment very firmly based. The reference to “Curdistan” (v. 38), however, perhaps
makes the suggestion seem a bit more probable. Second, the phrase, “the house of their sanctuaries” (v. 24), appears
here to be associated with the Temple (cf. 5:5). Unquestionably, the reference to "Lebanon" in the MT was the point
of departure for the interpretation (cf. 29:17 in the Notes), and it seems natural to take the reference to be to
Jerusalem in context. In other words, the meturgeman — of whatever period — remains true to the historical
perspective of the book of Isaiah, although his own experience and hopes (cf. v. 26) occasionally shine through.
74 Translation
pass, and this has been for stumbling to you, because fortified cities have been before
you as a tumult of waves that subside, 37.27 while their inhabitants, their force
shorn, are shattered and confounded, and have become /ike plants of the fields and
like tender grass, and like grass on the housetops which is singed before it comes to
be ears. 37.28 There is disclosed before me your sitting down in counsel and your
going out ro wage war and your coming in to the land of Israel, and there is disclosed
that you rage before me. 37.29 Because you have raged against my Memra and your
tumult has come up before me, I will put chains in your cheeks and a bridle in your
lips, and I will turn you back on the way by which you came.' 37.30 And this will be
the sign for you: in this year eat free growths, and in the second year growth of free
growths; then in the third year sow and reap and plant vineyards and eat their fruit.
37.31 And the delivered of the house of Judah will continue and will be left as a tree
which sends its roots downward, and raises its top upward; 37.32 for out of Jerusa-
lem shall go forth a remnant of the righteous, and out of the Mount of Zion a
survival of those who uphold the law. By the Memra of the LORD of hosts this will
be accomplished. 37.33 Therefore thus says the LORD concerning the king of Assy-
ria: He shall not come into this city, or shoot an arrow there, or come before it with
shields, or cast up a siege mound against it. 37.34 By the way that he came, by the
same he shall return, and he shall not come into this city, says the LORD. 37.35 For I
will defend this city to save it for my Memra's sake and for the sake of David my
servant." 37.36 And the angel of the LORD went forth, and killed a hundred and
Apparatus
37:30 "vineyards" is actually not present in B.M. 2211 or Ms. Jews' College (cf. v. 9 in the Apparatus). But all of the
other extant witnesses—including B.M. 1474—accept the reading. Stenning, p. 125, prefers the variant, which
provides "their" with an antecedent. Stenning's judgment is here preferred to Sperber's (p. 75).
37:31 "will continue" renders both texts, although the Targumic form is plural, rather than singular (in agreement
with the innovative "delivered").
“will be left" represents an imperfect formation in the Tg which renders a participle in the MT (cf. Young Il,
p. 500).
37:38 “Curdistan” (qrdw) simply provides the explanation of “Ararat” in the MT (cf. Levy II, p. 386; Smolar and
Aberbach [1983] 118, and—in respect of Armenia— Pauli [1871] 125, 126 n. 13).
38:1 "command" renders both texts (cf. Young II, p. 507). B.M. 2211 does not attest the additional phrase, but the
other extant witnesses do.
38:8 "shadow" becomes “good” in B.M. 2211, but all the other extant witnesses attest the more plausible reading.
"steps" is a possible rendering of the MT; the point seems to be that the steps mark the hours.
38:11. "cease" may derive from a play on words, with Adl in the MT taken as "cessation" (BDB, p. 293, cf. hid as
“world”, BDB, p. 317, and Winton Thomas, p. 58). Notably, "length" is a possible reading of Ald (cf. BDB, p. 317). It
would seem quite clear that the meturgeman is playing upon the meanings of /i/d/ hdl, which may already be a
feature of the Hebrew text (cf. Young Il, p. 519 n. 18).
*of truth" is replaced by "holy" in B.M. 1474, the Second Rabbinic Bible, the Antwerp Polyglot, Reuchlinianus,
and Ms. Jews' College. But the First Rabbinic Bible shows that the less expected reading of B.M. 2211 is to be
preferred.
38:12 "river" (nhi) becomes “loom” (nw/) in B.M. 1474 and the Second Rabbinic Bible. The desire to accommodate to
the MT is evident. Cf. also “of weavers” (grd'yn) in the First and Second Rabbinic Bibles and the Antwerp Polyglot,
instead of “of banks" (gydwdyn, here rendered “banked”). The Targumic imagery is of life flowing away quickly.
38:14 "horse" is a possible reading of the MT (cf. BDB, p. 692), and is apparently the meaning of the Tg (cf. Jastrow
II, p. 967 pace Levy Il, p. 151, and Dalman, p. 286 [although he is less certain]). B.M. 1474 reads "bird" (cf. Winton
Thomas, p. 59).
Translation 75
eighty-five thousands in the camps of the Assyrians; and when men arose early in the
morning, behold, these were all dead bodies. 37.37 Then Sennacherib king of Assyria
departed, and went and returned and dwelt at Nineveh. 37.38 And as he was wor-
shipping in the house of Nisroch his ido/, Adrammelech and Sharezer, his sons, killed
him with the sword, and escaped to the land of Curdistan. And Esarhaddon his son
reigned in his stead.
CHAPTER 38
38.1 In those days Hezekiah was sick and at the point of death. And Isaiah the prophet
the son of Amoz came to him and said to him, “Thus says the LORD: command
concerning the men of your house; for you shall die, you shall not recover from your
illness.” 38.2 Then Hezekiah turned his face to the wall of the sanctuary, and prayed
before the LORD, 38.3 and said, “Attend, O LORD, to my request, remember now
how I served before you in truth and with a whole heart, and have done what is correct
before you." And Hezekiah wept bitterly. 38.4 Then the word of prophecy from the
LORD was with Isaiah: 38.5 “Go and say to Hezekiah, Thus says the LORD, the God
of David your father, your prayer is heard before me, your tears are disclosed before
me; behold, I will add fifteen years to your life. 38.6 I will deliver you and this city out
of the hand of the king of Assyria, and defend this city. 38.7 And this is the sign to you
from the LORD that the LORD will do the thing that he has promised: 38.8 Behold, I
will make the shadow cast by the declining sun on the stone hours, on the steps of
Ahaz, turn back ten hours.” So the sun turned back ten hours by the marking of the
stone hours where it had declined. 38.9 A writing of thanksgiving for the wonder thai
was done for Hezekiah king of the tribe of the house of Judah, when he was sick and
was healed of his sickness. 38.10 I thought, In the sorrow of my days I must depart; at
the gates of Sheol because of my remembrance for good (time) is added to my years.
38.11 I said, I shall not again be seen before the Fearful One, the LORD in the land of
the Shekhinah's house where there is length of the living; I shall serve before him no
more in the sanctuary whence joy is about to come forth to all the inhabitants of the
earth; my dwelling will cease, so as not to dwell in Jerusalem, the city of truth. 38.12
From the sons of my generation my days are plucked up and cut off and exiled from
me, they are folded like a shepherd's tent; my life is rolled up like a banked river; I am
exiled from the glory of my kingdom, my days and my nights are brought to an end.
38.13 I roared until the morning; like the lion which roars and breaks all the bones of a
beast, so all my bones are broken from sorrow; my days and my nights are brought to
an end. 38.14 Like the horse which is seized and whinnies, so | whinny and moan like a
Notes
38:1-38:22 Hezekiah's prayer is linked very strongly with "the sanctuary" (v. 2), and his health is connected both to
“the Shekhinah's house” (v. 11) and the Shekhinah as “in the heavens of the height" (v. 14). Indeed, his healing is
76 Translation
dove. I lift up my eyes that liberation might come to me from the One whose Shek-
hinah is in the heavens of the height; the LORD accepted my prayer, performed my
request. 38.15 But what praise can 1 speak and say before him? For he himself has
increased benefits in dealing with me. How can I serve and fulfill before him all the
years which he has added to my life, rescuing my soul from bitterness? 38.16 O LORD,
concerning all the dead you promised to make (them) alive, and before all of these you
made alive my spirit, made me alive and upheld me. 38.17 Lo, for those who perform
the law there is the great peace before you; but you make bitterness come to the wicked,
therefore when I knew the day of my death I cast my tears in prayer before you. There
was great bitterness to me and you were pleased with my life so as not to destroy my
soul, for you have rejected all my sins before you. 38.18 For those who are in Sheol do
not give thanks before you, the dead do not praise you; those who go down to the pit of
the place of perdition do not hope for your deliverance. 38.19 The living, the living, he
will give thanks before you, as I [do] this day; fathers will make known to their children
your might, and give thanks, saying, All these things are truth. 38.20 The LORD
promised to save us and we will play the music of his praise all the days of our life at the
sanctuary of the LORD. 38.21 Now Isaiah had said, *Let them take a cake of figs, and
apply it to the inflammation, and he will be healed." 38.22 Hezekiah also said, "What is
the sign that I shall go up to the sanctuary of the LORD?"
CHAPTER 39
39.1 At that time Merodachbaladan the son of Baladan, the king of Babylon, sent
letters and presents to Hezekiah when he heard that he had been sick and had been
healed. 39.2 And Hezekiah welcomed them; and he showed them his treasure house,
Apparatus
38:16 "concerning" renders the same preposition (“) which is rendered “by” in the RSV.
38:17 “great” is actually found in the Tg. The RSV translators supply the term in order to render the repetition of
“bitterness” in the MT (cf. Young II, p. 525 n. 28).
38:21 "inflammation? renders both texts (cf. BDB, p. 1006). It is the reading of all the Targumic witness except
B.M. 2211, which reads “letter” (Str' for Ein). In this case, the /ectio difficilior appears to be a lectio impossibilis
(cf. also 37:9, 30; 38:8 in this witness).
39:7 “whom you will beget” renders both texts (cf. Young H, p. 532).
40:1 "consolations" in Aramaic is a noun which is related to the verbal form "comfort".
40:3 “of one who" is also the construction of the LXX (cf. Ziegler, p. 266).
40:6 “of one who says" is also the rendering of the LXX (cf. above and Ziegler, p. 267).
“he” is actually the reading of the MT (cf. Winton Thomas, p. 60, and Young III, p. 32). But the LXX attests the
first person form, and is followed by the RSV. The present, participliar idiom corresponds partially to the usage of
the phrase apokritheis eipen in the New Testament, which is found very frequently, sometimes with different
wording and in different tenses.
40:9 "herald good tidings": in each case, the feminine singular participle of the MT is altered to a masculine plural
form in the Tg. The basic meaning of the Aramaic verb is "announce" (as good news, cf. 14:32; 15:5; 33:7),
particularly in the context of military victory.
40:10 "Memra" here has the sense “command,” which it normally does in the absolute.
Translation 77
the silver, the gold, the spices, the precious oil, his whole armoury, allthat was found in
his treasures. There was nothing in his house or in all the land of his realm Hezekiah
did not show them. 39.3 Then Isaiah the prophet came to King Hezekiah, and said to
him, “What did these men say? And whence did they come to you?” Hezekiah said,
“They have come to me from a far country, from Babylon." 39.4 He said, “What have
they seen in your house?" Hezekiah answered, "They have seen all that is in my house;
there is nothing in my treasures that I did not show them. 39.5 Then Isaiah said to
Hezekiah, “Listen to the word of the LORD of hosts: 39.6 Behold, the days are coming
when all that is in your house shall be carríed away, and that which your fathers have
stored up till this day shall be brought to Babylon; nothing shall be left, says the
LORD. 39.7 And some of your sons, who will go forth from you, whom you will beget,
shall be taken away; and they shall be princes in the palace of the king of Babylon."
39.8 Then Hezekiah said to Isaiah, "The word of the LORD which you have spoken is
correct." For he thought, “There will be peace and truth in my days."
CHAPTER 40
40.1 Prophets, prophesy consolations to my people, says your God. 40.2 Speak to the
heart of Jerusalem and prophesy to her that she is about to be filled with people of her
exiles, that her sins have been forgiven her, that she has taken a cup of consolations
before the LORD as if she suffered two for one for all her sins. 40.3 A voice of one who
cries: "In the wilderness clear the way before the people of the LORD, level in the
desert highways before the congregation of our God. 40.4 All the valleys shall be lifted
up, and every mountain and hill be made low; the uneven ground shall become a plain
and a banked place a vale. 40.5 And the glory of the LORD shall be revealed, and all
the sons of flesh shall see it together, for by the Memra of the LORD it is so decreed."
40.6 A voice of one who says, “Prophesy!” And he answered and said, “What shall I
prophesy?” All the wicked are as the grass, and all their strength like the chaff of the
field. 40.7 The grass withers, its flower fades, for the spirit from the LORD blows upon
it; surely the wicked among the people are reckoned as the grass. 40.8 The wicked
dies, his conceptions perish; but the word of our God stands for ever. 40.9 Get you up,
to a high mountain, prophets who herald good tidings to Zion; lift up your voice \
with force, you who herald good tidings to Jerusalem, lift up, fear not; say to the
cities of the house of Judah, “The kingdom of your God is revealed!" 40.10 Behold, ,
Notes
presented as a foretaste of the resurrection (v. 16, cf. 1 Corinthians 15:23), which is promised “those who perform the
law" (v. 17).
39:1-39:8 The addition to v. 6 might be held to reflect same living memory of removal to Babylon. The innovative
“princes” (v. 7) suggests that some Jews pursued courtly careers there. Such a statement is consistent with the events
of the sixth century B.C., but also with the status of certain Jewish leaders in Sassanid Babylon (cf. Neusner [IV,
1969] 119f.).
40:1-40:31 The promise of “consolations” is to be voiced by prophets (vv. 1, 6, 9, 13), and explicitly involves a return
from exile (v. 2). Under the category of the "kingdom" (v. 9), defined as God's revelation in “strength” (v. 10), both
78 Translation
i the LORD God is revealed with strength, and the strength of his mighty arm rules
! before him; behold, the reward of those who perform his Memra is with him, all
those whose deeds are disclosed before him. 40.11 Like the shepherd who feeds his
flock, he gathers lambs in his arm, he carries tender ones in his bosom, and leads the
nursing ewes gently. 40.12 Who says these things? One who lives, speaks and acts,
before whom all the waters of the world are reckoned as the drop in the hollow of a
hand and the length of the heavens as if with the span established, the dust of the
‚earth as if measured in a measure and the mountains as if indeed weighed and the
hills, behold, just as in the balance. 40.13 Who established the holy spirit in the
mouth of all the prophets, is it not the LORD? And to the righteous who perform his
Memra he makes known the words of his pleasure. 40.14 Those who besought before
him he caused to apprehend wisdom and taught them the path of judgment and gave
their sons the law and showed the way of understanding to their sons * sons. 40.15
Behold, the peoples are like the ‘drop from a bucket, and are accounted like dust on
the scales; behold, the islands are like the fine dust which flies. 40.16 The trees of
Lebanon will not supply sufficient (wood) for burning, nor are the beasts that are in
it enough for a burnt offering. 40.17 All the peoples, their deeds are as nothing; they
are accounted extirpation and destruction before him. 40.18 Why are you planning
to contend before God, or what likeness do you prepare before him? 40.19 Behold,
the image! The workman makes it, and the smith overlays it with gold, and the smith
attaches silver chains to it. 40.20 He cuts down a laurel, he chooses the wood that rot
does not attack; he seeks out a skilful craftsman to set up an image that will not
move. 40.21 Have you not known? Have you not heard? Has not the fact of crea-
Apparatus
40:12 "established" (mignyn) to some extent derives from a word play on “marked off" (tkn) in the MT.
“measured”: the Aramaic passive (‘ytk/) is derived from the root cognate with the Hebrew active usage (kl: cf.
BDB, p. 465), but the meaning of the word is distinctive (cf. 27:8 and Levy I, p. 357).
"indeed" in the present translation represents the infinitive usage of the verb “weigh”, which is apparently how the
meturgeman construed bp/s in the MT (cf. BDB, p. 813). The latter term is in any case not the equivalent of
*measure" (pace van Zijl, p. 103).
40:13 “established”: cf. the previous verse.
* Memra": cf. 40:10.
40:15 “dust” is a necessarily conjectural rendering of the Aramaic term (cf. Stenning, p. 133).
40:18 "why" (literally, “for what") is the reading of the B.M. 2211, B.M. 1470, Reuchlinianus, and Ms. Jews’ College.
The other extant witnesses agree with the MT.
“are you planning" is the participliar form of the verb which may also be rendered “liken” (cf. Levy I, p. 179 and
the MT).
40:21 “creation” [brySyt] is arrived at by word play on r5, taking it as r3yz ("beginning", in the work of creation,
cf. BDB, p. 912).
40:22 “his Shekhinah” becomes "the Shekhinah" in all of the extant witnesses except B.M. 2211 and B.M. 1470.
40:25 "compare" renders the cognate root in the MT, but the person, form, and sense of the Tg are innovative (cf. 46:5
in the MT for a truer parallel).
41:3 “a forced march. . . feet” renders the syntax of both texts. More literally, the rendering might be, “a forced path in
his feet did not enter”. The idiom seems to mean that his feet will not (MT) or did not (Tg) feel the strain of the
journey.
41:4 “acts” derives from the verb rendered "(has) done" in the RSV.
“from creation” (mbryXyr) is here developed from rSwn (RSV: “the first") in the MT (cf. 40:21).
Translation 79
tion's orders been told you from the beginning? Will you not understand, so as to
fear before him who created the foundations of the earth? 40.22 It is he who makes
the Shekhinah of his glory dwell in the strong height, and all the inhabitants of the
earth are reckoned before him like grasshoppers; who stretches out the heavens like a
trifle and spreads them like a tent of glory for his Shekhinah's house; 40.23 who
hands over rulers to weakness, and makes the judges of the earth as nothing. 40.24
Although they grow, although they increase, although their sons are exalted in the
earth, he sends his anger among them, and they are ashamed and his Memra, as the
whirlwind the chaff, will scatter them. 40.25 Whom then will you liken before me,
and compare (me): says the Holy One. 40.26 Lift up your eyes to the height and see,
so as to fear before him who created these, who brings out the forces of heaven by
number, calling to all of them by their names; by an abundance of prodigies and
because he is strong in force not one from its order is missing. 40.27 Why will you
say, O Jacob, and speak, O Israel, “My way is hid before the LORD, and my
judgment will pass over before my God"? 40.28 Have you not known? Have you not
heard? The LORD is the everlasting God who created the foundations of the earth,
not by toiland not by labour, his understanding is endless. 40.29 He gives wisdom to
the righteous who faint for the words of his law and to those without strength he
increases possessions. 40.30 Even sinful youths shall faint and be weary, and the
wicked young men shall utterly stumble; 40.31 but they who wait for the salvation of
the LORD shall be gathered from among their exiles, and they shall increase force
and be renewed in their. youth like a feather that mounts up on eagles’ wings, they
shall run and not be weary, they shall walk and not be faint.
CHAPTER 41
41.1 Give ear to my Memra, O islands; let kingdoms increase (their) force; let them
approach, then let them speak; let us together draw near for judgment, 41.2 Who
brought Abraham openly from the east, a select one of righteousness in truth? He
brought him to his place, handed over peoples before him and shattered kings; he cast
the slain like dust before his sword, he pursued them like chaff before his bow. 41.3 He
pursued them and passed on safely; a forced march did not tire his feet. 41.4 Who says
these things? One who lives, speaks and acts, the One ordering the generations from the
beginning. I, the LORD, created the world from creation, even the ages of the ages are
mine, and besides me none is God. 41.5 The islands have seen and will be afraid, those
at the ends of the earth wil? tremble; they will draw near and come. 41.6 Everyone will
help his neighbour, and will say to his brother, "Take courage!” 41.7 Shall they not be
ashamed of their work, which the craftsman strengthens with the smith, and he who
Notes
punishment (vv. 7, 8) and reward (v. 10) are prophesied. The promise to “rhe righteous" (v. 13) results in a notably
positive rendering of v. 14, and is followed by an equally innovative reference to the heavenly Shekhinah in v. 22.
41:1—41:29 "Abraham" (v. 2) is presented as a paradigm of Israel: as for him, so for his people enemies are routed
(vv. 2, 3, 5, 7). In both cases, victory is assured from the one who is uniquely God "from creation" (v. 4, cf. 37:16, 20).
The idea of God's friendship with Abraham as the model of Israel's relationship with God is already developed in
80 Translation
strikes with the hammer with him who beats with the mallet, then says of the soldering,
“It is straight", and he fastens it with nails so that it cannot be moved? 41.8 But you,
Israel, my servant Jacob in whom I am pleased, the seed of Abraham, my friend; 41.9
you whom I brought near from the families of the earth, and chose from the kingdoms,
and said to you, “You are my servant, I am pleased with you and I will not cast you
off”, 41.10 fear not, for my Memra is your help, be not shattered, for | am your God; 1
will strengthen you, I will help you, I will grasp you with the right hand of my truth.
41.11 Behold, all the Gentiles who were stirred up against you shall be put to shame
and confounded; the men of your judgment shall be as nothing and shall perish. 41.12
You shall seek for the men of your contention, but you shall not find them; men who
were stirred up to make war with you shall be as nothing at all. 41.13 For I, the LORD
your God, strengthen your right hand; it is I who says to you, “Fear not, my Memra is
your help." 41.14 Fear not, tribe of the house of Jacob, families of the house of Israel!
My Memra is your help, says the LORD; your redeemer is the Holy One of Israel.
41.15 Behold, I make you a strong threshing sledge, new, full of points; you shall kill
the Gentiles and destroy [them], and you shall make the kingdoms like the chaff. 41.16
You shall winnow them, and a wind shall carry them away, and his Memra, as the
whirlwind the chaff, shall scatter them. And you shall rejoice in the Memra of the
LORD; in the Holy One of Israel you shall glory. 41.17 When the poor and the needy
desire teaching as a thirsty person [desires| water and do not find it, and their spirit
faints with affliction, I the LORD will accept their prayer, I the God of Israel will not
forsake them. 41.18 I will bring their exiles near from among the Gentiles and lead
them in a correct way and open to them rivers on bare heights and springs in the midst
of deserts; 1 will make the wilderness pools of water and the land of the thirsty place
springs of water. 41.19 I will put in the wilderness cedars, acacias, myrtles, olive trees; I
Apparatus
41:11 “the men of your judgment” is a collective, which renders, “the men of your strife” in the MT (RSV: “those who
strive against you”).
41:12 See the syntactical point above. a
41:14 “your help": as in v. 13, a verbal clause is rendered by a nominal one, but the pronoun here is in the plural, corre-
sponding to this verse as a whole in the Tg.
41:18 “lead”: B.M. 2211 reads "scatter", the result of reversing the first two letters of the root (cf. Sperber, p. 83; Stenning,
p. 139). The other witnesses suggest that the reading is quite mistaken.
41:21 “fitting arguments”: cf. “firments” in 23:13.
41:22 “draw near" is also the reading of the LXX, and involves a small change in the Hebrew (cf. Winton Thomas, p. 64).
In this instance, the MT is perhaps defective.
41:25 "east" is a possible rendering of the term translated “rising” in the RSV (cf. BDB, pp. 280, 281).
“by” represents the same preposition (5) translated “on” in the RSV.
“come” (on the second occasion): cf. the RSV margin.
41:27 “first”: cf. the RSV margin.
42:1 "servant": "the Messiah" is added in the First and Second Rabbinic Bibles, the Antwerp Polyglot, Reuchlinianus,
and Ms. Jews' College.
42:3 "for" renders a preposition which is also in the MT.
*his" is replaced by "the" in the Second Rabbinic Bible, the Antwerp Polyglot, and Bodleian Ms. 2617. Lagarde
and Stenning (cf. Stenning, p. 141) accept the reading, but it seems an obvious accommodation to the MT.
42:5 "the everlasting God": cf. 40:28.
"breath" is in the absolute state in B.M. 1470, 1474 and Reuchlinianus. The same witnesses, as well as the First
and Second Rabbinic Bibles and the Antwerp Polyglot, omit the definite article before "spirit". Both omissions
represent accommodation to the MT.
Translation 81
will make great in the desert cypresses, planes, and pines together; 41.20 that they may
see and know, may set my fear in their heart and understand together that the might of
the LORD has done this, the Holy One of Israel has created it. 41.21 Set forth your
cause, says the LORD; bring your fitting arguments, says the king of Jacob. 41.22 Let
them draw near, and tell us what is to happen to us. Tell [us] the former things, what
they are, that we may consider [them], and know their outcome; or announce to us the
things about to come. 41.23 Tell [us] what is to come at the end, that we may know
whether there is worth in the idols you are serving, whether they are able to do good or
do harm, that we may consider and judge together. 41.24 Behold, you are nothing, and
your works are naught; an abomination is that with which you are pleased among
yourselves. 41.25 I will bring a king openly who is strong as the north wind, and he will
come as the going forth of the sun in its might from the east, and / will make him mighty
by my name: he will come and trample the rulers of the Gentiles as those who trample the
dust, as the potter who kneads the clay. 41.26 Who declared it from the beginning that
we might know, and beforehand, that we might say, “It is true”? There is none who
declared it, none who announced, none who heard your words. 41.27 The words of
consolation which the prophets prophesied from the first to Zion, behold they come [to
pass], and I will give to Jerusalem a herald of good tidings. 41.28 But it is disclosed
before me that there is no one who has good deeds; among these there is no counsellor.
I asked them, if only they would give an answer! 41.29 Behold, they are all nothing;
their works are naught; their conceptions are spoil and breaking.
CHAPTER 42
42.1 Behold my servant, I will bring him near, my chosen in whom my Memra is
pleased; Y will put my Holy Spirit upon him, he will reveal my judgment to the peoples.
42.2 He will not cry or call or lift up his voice outside. 42.3 The poor who are like a
bruised reed he will not break, and the needy who are like a dimly burning wick he will
not quench; he will bring forth judgment for his truth. 42.4 He will not tire or be weary
till he has established judgment in the earth; and islands wait for his law. 42.5 Thus says
the everlasting God, the LORD, who created the heavens and stretched them out,
founded the earth and its residents, gives breath to the people upon it and spirit to
those who walk in it: 42.6 “I am the LORD, I have exalted you in truth, | have taken
you by the hand and will establish yowand give you as a covenant to people, a light to
the peoples, 42.7 to open the eyes of the house of Israel who are as blind to the law, to
Notes
chapter 5 of the Tg, and it is drawn upon here (vv. 8-10) as an assurance that “the Gentiles” will be defeated (vv. 11,
12). In v. 15, overt action against “the Gentiles" is predicted, which contrasts with 32:9-20, the work of the Amoraic
meturgeman (cf. the Notes). (It may also be of note that the plural "tribes" is used in v. 14, while the apparently
Amoraic 37:10 [cf. the Notes] employs the singular.) Nonetheless, the military action of Israel is consummated by
God himself (v. 16). Indeed, their return from exile is associated with their desire for "teaching" (vv. 17, 18),
not simply their military prowess (cf. vv. 15, 16). The reference to the “king” of the north (v. 25) perhaps involves a
figure from Daniel lI; he is a transitional agent of punishment, and could have been associated with the Romans,
the Parthians, or the Sassanids by hearers and readers of the Tg in different periods.
42:1-42:7 Although "servant" language has been used in respect of Israel (41:8), the present usage appears messianic
(v. 1, cf. the Apparatus). The servant is a figure of judgment (vv. E, 3, 4), caring for the righteous "poor" and “needy”
(v. 3, cf. 41:17 and, in a messianic context, 11:4); he is to release exiles by breaking the Gentile dominion (v. 7, cf.
82 Translation
bring out their exiles, who resemble prisoners, from among the Gentiles, to deliver
from the slavery of the kingdoms those who are jailed as prisoners of darkness.
42.8 I am the LORD, that is my name; my glory-that I am revealed upon you-1
will give to no other people, nor my praise to those who serve images. 42.9 Behold,
the former things have come to pass, and new things I now declare; before they come 1
will announce to you. 42.10 Sing before the LORD a new song, speak of his praise
from the end of the earth, those who go down to the sea and all that fills it, islands
and their inhabitants! 42.11 Let she desert and the cities that dwell in it praise, let open
cities inhabit the desert of the Arabians, let the dead sing for joy when they come
forth from their tombs, from the top of the mountains let them /ift up their voice.
42.12 Let them give glory before the LORD, and declare his praise in the islands.
42.13 The LORD is revealed to do prodigies, to do prodigies he is revealed in anger,
in speech, even with quaking, he is revealed in his might against his foes. 42.14 Fora
long time I have given them respite, that if they repented to the law... .but they did not
repent! Like pangs upon a woman in travail my judgment will be revealed upon
them, they will be devastated and come to an end together. 42.15 I will lay waste
mountains and hills, and dry up all their herbage; I will turn their rivers into islands,
and dry up pools. 42.16 And I will lead those who are as blind in a way that they do
not know, in paths that they have not /earned 1 will guide them. I will turn darkness
before them into light, and uneven ground into a plain. These are the things I will do,
and I will not forsake them. 42.17 They shall be turned back and utterly put to shame
who serve images, who say to a cast image, “You are our idols.” 42.18 You wicked
Apparatus
42:10 “speak of” is in form a participle, here used as an imperative (cf. Daube [1947] for the usage in I Peter and
Rabbinica).
42:11 “praise” is the same verb rendered "sing" in the previous verse.
"sing for joy": cf. above.
“rombs”: cf. 14:18.
“top” becomes plural in B.M. 1470, the First and Second Rabbinic Bibles, Ms. Jews’ College, and Reuchlinianus.
42:13 “prodigies” (gbwrn) is related etymologically to “mighty man" (gbwr) in the MT.
42:16 “Iwill lead”: from this point the First and Second Rabbinic Bibles read “the house of Israel who resemble. . . ",
and take up from "blind".
42:19 "be repaid": cf. 3:10. The verb ¥/m is also used in the MT, as a passive participle (RSV: “my dedicated one”).
(Cf. Winton Thomas, p. 66 for suppositions concerning the pronominal suffix and the last letter of the root, neither
of which is supported by the Tg).
42:20 "You" and “do”: the readings do not differ from the MT (cf. the RSV margin and Young IIl, p. 131), but the plural
number of the Tg is innovative here.
“do not observe”: the verb in the Tg is second person plura! (cf. the misprint in Sperber, p. 86).
42:21 "in order to justify": for the syntax of this phrase see 30:1; 65:8. On the basis of a reading in Reuchlinianus,
Stenning (p. 142) suggests, "because of Israel's righteousness”,
“strengthen” in B.M. 2211 appears in the same syntax as at 42:6 (where it is rendered as "take"). But altered syntax
is used in the First and Second Rabbinic Bibles, thé Antwerp Polyglot, Ms. Jews' College, and Reuchlinianus. B.M.
1474 also employs the altered syntax, and inserts "and uphold" after "strengthen".
42:22 “young men" is the reading of both texts. “In holes" (so the RSV) is the result of altering the MT in the direction
of the LXX (cf. Ziegler, p. 280, and Winton Thomas, p. 66).
“covered” ('thpy'w) proceeds (tom a word play on the Hebrew text (Api).
Translation 83
who are as deaf, have you no ears? Hear! And you sinners who are as blind, have you
no eyes? Consider and see! 42.19 If the wicked repent, will they not be called my
servant, even the sinners, against whom | sent my prophets? But the wicked are
about to be repaid the retribution of their sins, except that if they repent they will be
called the servants of the LORD. 42.20 You see many things, but do not observe
them; your ears are open, but you do not listen to teaching. 42.21 The LORD is
pleased in order to justify Israel, he will magnify those who perform his law and
strengthen them. 42.22 But this is a people plundered and robbed, young men are all
of them covered with shame and their confinement is in prisons; they have become
booty with none to rescue, spoil with none to say, “Restore!” 42.23 Who among you
will give ear to this, will Jisten and apprehend to the end? 42.24 Who handed over
Jacob for booty, and Israel to spoilers? Was it not the LORD, before whom they
sinned and did not wish to walk in ways that were correct before him and did not
listen to the teaching of his law? 42.25 So he poured out upon him the heat of his
anger and the strength of his war-makers he brought upon them; they killed among
i them, round about them, but they did not understand; they ruled them, but they did
i not take his fear to heart.
Notes
10:27; 14:29; 16:1), and teach Israel the law (v. 7, cf. chapter 53). (A similar usage of the imagery of blindness [42:16]
appears at 35:5. At Luke 4:18, 19, there is a confused citation, primarily based on Is. 61:1, 2, but perhaps also on this
verse cf. Chilton [1979] 123-177. It is interesting that precisely those elements which are emphasized in Jesus’ citation
[the poor, the blind, and prisoners] are also treated specially in Tg Is. 42:3, 7.)
42:8-42:25 For the meturgeman (v. 11), “the Arabians” are naturally associated with “the desert,” not hegemony
(cf. 21:13-17 in the Notes). More importantly, we find in the same verse an express reference to the resurrection, and
in a context which vv. l-7 establish as messianic. The reference to “prodigies” (v. 13), to the “respite” given the
wicked (v. 14, cf. 26:10), and the imagery of travail (v. 14, cf. 21:3), are all redolent of an eschatological perspective.
In v. 19, the force of this point of view is harnassed to make one final appeal to "the wicked". We seem to be some
distance from the Amoraic meturgeman, who assumed the penitence of some (cf. 33:10-33:24 in the Notes): here,
repentance is urgently demanded, not presupposed.
84 Translation
CHAPTER 43
43.1 But now thus says the LORD, he who created you, O Jacob, he who established
you, O Israel: “Fear not, for I have redeemed you, I have exalted you by your name,
you are mine. 43.2 At the first when you passed through the reed sea, my Memra was
your help; Pharaoh and the Egyptians, who were as numerous as the waters of the
river, did not prevail against you; the second time also, when you will walk among the
peoples who are as strong as fire, they shall not prevail against you, and kingdoms
which are as powerful as flame shall not destroy you. 43.3 For I am the LORD your
God, the Holy One of Israel, your Saviour. I give Egypt as your ransom, Ethiopia and
Seba in exchange for you. 43.4 Because you are cherished before me, you are glorified,
and I have compassion on you, and I hand over the peoples in exchange for you, the
kingdoms instead of your life. 43.5 Fear not, for my Memra is your help; 1 will bring
your sons from the east, and from the west I will bring near your exiles. 43.6 I will say
to the north, Bríng, and to the south, Do not withhold; bring my sons from afar, and
the exiles of my people from the ends of the earth, 43.7 all this because of your fathers,
upon whom my name is called, whom I created for my glory. I established their exiles
| and made wonders for them.” 43.8 He brought the people from Egypt who are as blind,
yet have eyes, who are as deaf, yet have ears! 43.9 Let all the peoples gather together,
and Kingdoms draw near. Who among them can declare this? Let them announce the
i former things /o us, bring their witnesses to justify them, and let them hear and say, It is
true. 43.10 “You are witnesses before me," says the LORD, “and my servant the
Messiah with whom I am pleased, that you might know and believe before me and
understand that I am He. Jam he that was from the beginning, even the ages of the ages
Apparatus
43:2. "passed": the imperfect tense is employed in the MT.
“reed sea" corresponds to the Hebrew designation of what is commonly known in English as the “Red Sea".
"Reed Sea" seems the preferable designation (cf. BDB, p. 693), and some tributary of the Red Sea may be in mind.
“shall not prevail": B.M. 2211 attests the perfect form here, but B.M. 1474, Reuchlinianus, the Second Rabbinic
Bible, and the Antwerp Polyglot attest the imperfect. In view of the perspective of this passage, and normal
Targumic usage, the reading of B.M. 2211 is likely to be an error (so Stenning, p. 145, and van Zijl, p. 76, and
against Sperber, p. 87). The problem is side-stepped in the First Rabbinic Bible and Ms. Jews' College: the participle
is used. Throughout this verse, the second person usage of the Tg is plural.
43:5 “bring”: B.M. 1474 adds "before you".
43:6 “south”: Reuchlinianus reads “west”,
43:7 "fathers": the First and Second Rabbinic Bibles, the Antwerp Polyglot, Ms. Jews’ College, and Reuchlinianus
add “the righteous”.
43:9 “Let” is innovative in the Tg, as the perfect form of the verb is used in the MT (cf. Young IIl, pp. 146-148).
43:12 “stranger” represents both texts (cf. Young 1H, p. 147).
“and I am God,” represents both texts; the break in the RSV does not correspond to the printed MT (cf. Young
IH, p. 147).
43:14. "you were exiled”: the First Rabbinic Bible reads “I was exiled”. But in agreement with the reading attested
by the majority, Reuchlinianus and Ms. Jews’ College have “all of you”, instead of “all of them". In this case, the
First Rabbinic Bible seems to be isolated in reflecting what was a rabbinic interpretation of the verse (cf. the Notes).
"even... in the ships of their praise" renders both texts (cf. the RSV margin and Young III, p. 151).
Translation 85
are mine, and there is no God besides me. 43.11 1, 1 am the LORD, and besides me
there is no saviour. 43.12 I declared to Abraham your father what was about to come, 1
saved you from Egypt, just as I swore to him between the pieces, | proclaimed to you
the teaching of my law from Sinai, when you were present and there was no stranger
among you; and you are witnesses before me," says the LORD,"and I am God, 43.13
and also from eternity 1 am He; there is none who can deliver from my hand; I will do it
and / will not reverse it." 43.14 Thus says the LORD, your Redeemer, the Holy One of
Israel: “For your sins’ sake you were exiled to Babylon and I have brought down all of
them with rudders, even the Chaldeans in the ships of their praise. 43.15 I am the
Notes
43:1-43:28 The reassurance to Israel is framed as a promise of a new exodus (vv. 2, 8, 12), and the use of this typology
is different from that in 27:1. The reason for this difference is that Babylon, not Rome, is at issue in the present
context (v. 14, cf. 44:27). Notably, the Messiah appears here asa witness (v. 10), as if he already existed in personal
terms. The connection between "servant" and "branch" (sf, cf. Tg Is. 4:2 in comparison with the MT) is already
made in Zechariah 3:8, but the idea of the Méssiah’s personal pre-existence seems to be an Amoraic development
(cf. Moore (II; 1946] 349 and Chilton [1982] 90, 91). In that reference is also made to the Messiah in chapter 42,
there is also literary justification for invoking him as a witness here, but only on the supposition that he is already
active, and not purely an eschatological figure. The reference to the oath to Abraham "between the pieces" (v. 12)
evidently refers to Genesis 15:17, and belongs to the generally Targumic understanding of Abraham as a figure of
promise. (Curiously, there is no mention of the Aqedah here, as in Tg Micah 7:20, cf. Chilton [1982] 47, 48.) The
specific statement, “for your sins’ sake you were exiled to Babylon" (v. 14) is striking for several reasons, It
presupposes that some form of Babylonian exile has taken place, and speaks of the exile in a way which is
unusual in two respects. Firstly, “sins” generally, rather than cultic and legal misdeeds, are the cause of the exile,
while normally the meturgeman is more specific. Secondly, the passive use of the verb g/' is not commonly found
with this meaning in the Tg. The association between the Targumic interpretation of 43:14 and Amoraic theology
is indicated quite clearly by the variant reading "I was sent" (cf. the Apparatus): Pesigta Rabbati 30.2 represents
the view among the Amoraim, developed in respect of this passage form Isaiah, that God sent himself to Babylon
with his people. (For further evidence, and discussion, cf. Chilton [1982] 30-33.) The variant is not here accepted
as the original reading, but it does tend to confirm the Babylonian provenience of the present interpretation. The
86 Translation
LORD, your Holy One, the creator of Israel, your King.” 43.16 Thus says the LORD,
who prepared a way in the sea, a path in strong waters, 43.17 who brought forth
chariots and horses, armies and a numerous people; they were swallowed up together
and did not rise; they were extinguished, quenched like a dimly burning wick: 43.18
“Remember not the former things, nor consider that which was from the beginning.
43.19 Behold, I am doing a new thing, and now it is revealed, will you not perceive it? I
will make a way in the wilderness and rivers in the devastation. 43.20 They will give
honour before me, when I cause devastated provinces to be inhabited, even the place
where jackals and ostriches dweil; for I give water in the wilderness, rivers in the
devastation, to give drink to the exiles of my people with whom I am pleased. 43.21
This people I prepared for my service; they will be declaring by my praises. 43.22 It is
commanded by means of the prophets, but you of the house of Jacob did not celebrate
my service; but you have been weary of the teaching of my law, O Israel! 43.23 You
have not brought before me lambs for a burnt offering, or given honour before me with
your holy sacrifices. I have not exacted from you offerings, or burdened you with
frankincense. 43.24 You have not bought before me sweet cane with money, or fatted
upon my altar the fat of your holy sacrifices. But you have exacted before me with your
sins, you have burdened before me with your iniquities. 43.25 I, lam He, who forgives
your sins for my names sake, and your sins will not be remembered. 43.26 Say now, let
us judge together; set forth your case, if you will be able you will be proved right. 43.27
Your first father sinned, and your teachers rebelled against my Memra. 43.28 Therefore
1 will profane the princes of holiness, 1 will hand over Jacob to the slaughter and Israel
to reproaches."
Apparatus
43:16 Reuchlinianus adds, "for the people of the house of Israel".
43:7. “dimly burning wick": cf, 42:3. The orthography of “wick” in B.M. 2211 is defective.
43:22 "you" in the Tg is plural, while it is singular in the MT.
43:23 "exacted from" might more literally be rendered, "increased upon" (see v. 24).
"offerings": the MT is collective here (cf. Young III, p. 158).
4324 “sweet cane": the adjective is explicitly used in the Tg, but not in the MT.
4328 “holiness” (gwdß”) is derived from “sanctuary” (qd) in the MT.
442 “Jeshurun” is replaced by “Israel” in B.M. 1470, the First and Second Rabbinic Bibles, the Antwerp Polyglot,
Reuchlinianus, and Ms. Jews’ College. The support for this reading is impressive, and it does represent a deviation
from the Hebrew text. It would be accepted here, but for the joint omission by B.M. 2211 and 1474.
44:7 “about my placing. . .”: cf. the RSV margin.
44:8 “to you" becomes "to him" in B.M. 1474, the First and Second Rabbinic Bibles, the Antwerp Polyglot, and
Ms. Jews' College (cf. also Rashi). Stenning, p. 148, accepts the variant, and also cites Reuchlinianus in support. The
variant would alter the syntax to: "except he to whom strength is given from before me".
44:13. “breaks”: cf. the usage of the participle at 27:9, with the meaning “crush”. That usage would appear, along with
52:2, to rule out the specialized meaning proposed by Stenning, p. 150, to mark by shaking off chalk, The idea seems
rather to be that of breaking the material along a fine which is scored, which is a basic technique in any fine
woodworking.
“the plummet” is not terribly distant from the MT (cf. “the awl” in Young III, p. 174).
“chisel” represents the MT, except in number (cf. Young and BDB, p. 893),
44:14 “establishes” is the wording of B.M. 2211, while the other extant witness read "strengthen", thereby agreeing with
the MT (cf. Young HI, p. 176). A change of only the final letter is in question here; the probability is that a visual
error has resulted in coherence with the MT.
“laurel” renders both texts, cl. Young HI, p. 177 n. 20 and Winton Thomas, p. 70 (apparatus).
44:17 “image” renders both texts. Moreover, it would appear from the LXX and the Syriac version that the personal
pronoun was not used in an earlier recession of the Hebrew text (cf. Winton Thomas, p. 70 [apparatus]).
i
Translation 87
CHAPTER 44
44.] *But now hear, O Jacob my servant, Israel with whom 7 am pleased! 44.2 Thus
says the LORD who made you, and prepared you from the womb and will help you:
Fear not, O Jacob my servant, Jeshurun with whom I am pleased. 44.3 For just as
waters are provided on the land of a thirsty place, and flow on the dry ground, so I will
bestow my Holy Spirit upon your sons, and my blessing upon your sons'sons. 44.4 The
righteous shall be exalted, tender and indulged as tufts of grass, like a tree that sends its
roots by streams of waters. 44.5 This one will say, ‘I am of the fearers of the LORD,’
another will pray by the name of Jacob, and another will bring near his offering before
the LORD, and draw near by the name of Israel." 44.6 Thus says the LORD, the King
of Israel, and his Redeemer, the LORD of hosts: "I am he, lam he who was from of
old, even the ages of the ages are mine; besides me there is no god. 44.7 Who is like me,
that will proclaim it? Let him declare and set it forth before me, about my placing an
eternal people and things to come and things about to come, let them tell us. 44.8 Fear
not, nor be shattered; have I not announced to you from of old and declared? And you
are witnesses before me! Is there a God besides me? There is no one who is strong
except that strength is given to you before me."
| 449 All who make images are nothing, and those who serve them that will not profit
‚them, they are witnesses against themselves that they neither see nor know, that they
imay be put to shame. 44.10 Who makes a god or casts an image, that is profitable for
nothing? 44.11 Behold, all those serving them shall be put to shame, craftsmen of the
sons of men made them; let them all assemble, let them stand forth, they shall break up
and be put to shame together. 44.12 The smith from iron makes an axe and blows fire
in coals; he strengthens it with hammers, and makes it with the strength of his force;
and if he that makes it becomes hungry arid does not eat, there will be no force in him,
and if he becomes thirsty and drinks no water, he will be faint. 44.13 The carpenter
breaks wood at the line, he saws it at the plummet, cutting it through with the chisel,
and grasping it with clamps; he makes it into the figure of a man, with the beauty of the
woman dwelling in the house. 44.14 He cuts down cedars, or chooses a holm or an
oak and establishes it among the trees of the forest; he plants the laurel and rain
nourishes it. 44.15 Then it becomes fuel for man; he takes part of it and warms himself,
he kindles a fire and bakes bread; also he makes a god and worships, he casts the image
and beseeches from it. 44.16 Part. of it he burns in the fire, over part he eats flesh, he
roasts meat and is satisfied; also he warms himself and says, “Aha, | am warm, I have
seen the fire!" 44.17 And the rest of it he makes into a god, an image; he worships and
Notes
remainder of the paragraph takes up the exodus typology of v. 2 (vv. 16, 17), and again decries Israel's rejection
of the “service” of the Temple and the "law" (v..22). Indeed, the complaint is that even “your teachers rebelled”
(v. 27): exile was the result of a complete rejection of sound tradition.
44:1-44:8 Within the promise to “the righteous" (v. 4), there is a particular reference to "fearers of the LORD", an
apparent designation of Gentiles who accepted the God of Israel, perhaps without being circumcised (v. 5. cf.
Acts 10:2, 35; 13:16, 26, H. Balz [1983] 1026-1034 and Smolar and Aberbach [1983] 55).
44:9-44:20 The attack on idolatry is heightened somewhat in comparison with the MT, in that idolaters are said to
subjugate themselves to their images (v. 17). The particular reference to “the woman" sitting in a house fits well
into a Babylonian setting, since this appears to have been a perennial motif in the art of the area (v. 13. cf. Porada
88 Translation
subjugates himself to it and beseeches from it and says, "Deliver me, for you are my
god!" 44.18 They know not, neither do they discern; for their eyes are shut so that they
cannot see, so that they cannot understand with their heart. 44.19 No one recalls to his
heart, nor is there knowledge or understanding to say, “Part of it 1 burned in zke fire, I
also baked bread upon its coals, 1 roasted flesh and have eaten; and shall I make the
residue of it an abomination? Shall I worship useless wood?" 44.20 Behold his god!
Part of it is ash; his foolish heart has led him astray, and he cannot deliver himself or
say, "Has not my right hand done a lie?"
44.21 "Remember these things, O Jacob, and Israel, for you are my servant; I
, prepared you to be a servant serving before me; O Israel, you will not forget my fear.
| 44.22 I have swept away your sins like a cloud, and a// your sins like passing mist;
| return to my service, for 1 have redeemed you.” 44.23 Sing, O heavens, for the LORD
;hàs'áccomplished redemption for his people; break forth, O foundations of the earth;
shout into singing, O mountains, O forest and all trees that are in it! For the LORD has
redeemed Jacob, and will be glorified in Israel. 44.24 Thus says the LORD, your
Redeemer, who prepared you from the womb: "I am the LORD, who made all things, 7
stretched out the heavens by my Memra, 1 founded the earth by my might, 44.25 who
makes signs of oracles cease and confuses diviners; who turns the wise men back and
corrupts their knowledge; 44.26 who confirms the word of his servants, the righteous,
and performs the counsel of his messengers; who says of Jerusalem; ‘She shall be
inhabited,’ and of the cities of the house of Judah, ‘They shall be built, and I will raise
up their ruins’; 44.27 who says concerning Babylon, ‘She will be desolate, Y will dry up
her rivers’; 44.28 who promises of Cyrus to give him a kingdom, ‘And he shall confirm
all my pleasure’; saying of Jerusalem, ‘She shall be built, and the temple founded.'"
Apparatus
44:19 "useless" (bly) plays on "block" (bw!) in the MT.
44:21 "forget" is not a very innovative rendering, although n’ usually renders a form of Skh. Even the reflexive form
of the verb is retained in the Tg; but the usage is deponent, unlike the case in the MT.
44:23 "break forth": cf. 14:7; 24:14. The difference between the verbs “break forth" (y^^) and "shout" (Pw) is small
enough to make one think in terms of transposition here.
“glorified” might also be rendered “sung” in the Tg; the same verb is used in the opening of the verse.
4422 “desolate” is arrived at by the meturgeman from “dry up" by taking the Hebrew root Arb (cf. BDB, p. 35!) ina
different sense.
45:2. "walls": cf. the RSV margin and Young III, p. 194.
45:4 "serve" becomes "fear", by way of explanation, in the First and Second Rabbinic Bibles, the Antwerp Polyglot,
Ms. Jews' College and Reuchlinianus.
45:5 "serve": as above, but only the First and Second Rabbinic Bibles support the variant here.
45:6 "west": B.M. 1474, Reuchlinianus, and the First Rabbinic Bible read “its west", i.e., "its setting”. There is support
for this reading among the witnesses to the LXX, as well as in the Syriac and Arabic versions (cf. Winton Thomas, p.
71 [apparatus].
45:7 A marginal addition in Reuchlinianus reads as follows:
He who prepared the light of eternal life for the righteous in the garden of Eden, and creates the darkness of
Gehenna for the wicked, who makes peace in this world for those who do his pleasure, and creates evil for those
who transgress against his Memra: | am He, the LORD, doing all these things.
4X8 “flow” renders both texts (cf. 44:3).
“the dead may live": cf. the RSV margin.
Translation 89
CHAPTER 45
45.1 Thus says the LORD to his anointed, to Cyrus, whose right hand I have strength-
ened to hand over peoples before him and loosen loins of kings, to open doors before
him that gates may not be shut: 45.2 “My Memra will go before you, and I will level
walls, I will break in pieces doors of bronze and cut asunder bars of iron, 45.3 I will give
you treasures of darkness and hoards of secret places, that you may know that it is I,
the LORD, the God of Israel, that I exalt you by your name. 45.4 For the sake of my
servant, Jacob, and Israel my chosen, I call you by your name, I prepared you, though
you do not know [how] to serve before me. 45.5 Iam the LORD, and there is no other,
besides me there is no God; I help you, though you do not know (how) to serve before
me, 45.6 that they may know, from the rising of the sun and from the west, that there is
none besides me; | am the LORD, and there is no other. 45.7 The one who prepares
light and creates darkness, making peace and creating evil, I am the LORD, who does
all these things. 45.8 Let the heavens minister from above, and let the clouds flow with
good, let the earth open, that the dead may live, and let virtue be revealed also: 1 the
Notes
[1963] 62). This verse was applied to Eve among the Amoraim (cf. Genesis Rabbah 21.2 and Smolar and
Aberbach [1983] 48).
44:21-44:28 The return to the motif of the promise to “rhe righteous" (v. 26), which is conditional on their return
to cultic "service" (v. 22), occasions an explicit oracle against Babylon (v. 27).
45:1-45:25 The oracle addressing Cyrus as God's "Messiah" (which is what “anointed” in the RSV translates) freely
acknowledges that he does not know how properly to worship God (vv. 4, 5). In this connection, the re-
90 Translation
LORD have created them. 45.9 Woe to him who thinks to arise against the words of
his Maker, and trusts that the potter's images, which are made from the earthen dust,
will do him good. Is it possible that the clay will say to him who makes it, * You did not
make me,’ or ‘Your work has no hands" 45.10 Woe to him who says to a father, ‘What
will you beget?’ or to a woman, ‘With what will you be pregnant?” 45.11 Thus says the
LORD, the Holy One of Israel, and he that prepared him: “You ask before me of
things that are about to come, and will you command me concerning my people and
concerning the deed of my might? 45.12 1 by my Memra made the earth, and created
man upon it; I by my might stretched out the heavens and founded all their forces.
45.13 I will bring him openly in truth, and I will prepare all his ways; he shall build my
city and set the exiles of my people free, not for price or mammon,” says the LORD of
hosts. 45.14 Thus says the LORD: “The labour of the Egyptians and the merchants of
Ethiopia and Seba, men of business, shall come out to you and be yours, they shall
follow your word; they shall come over in chains and worship you. They will beseech
from you and give thanks, saying: ‘In truth, God is with you, and there is no other God
besides him.'" 45.15 In truth, you are God, who made your Shekhinah dwell in the
strength of the height, O God of Israel, Saviour. 45.16 All of them are put to shame and
confounded, those who serve images go in confusion together. 45.17 But Israel is saved
by the Memra of the LORD with everlasting salvation; you shall not be put to shame
or confounded to all eternity. 45.18 For thus says the LORD, who created the heavens
Apparatus
45:9 “arise” becomes “judge” in B.M. 1474, Reuchlinianus, Ms. Jews’ College, the First and Second Rabbinic Bibles, and
the Antwerp Polyglot. Although this variant is at first sight attractive, the usage of the verb for "strive" in the MT is
its precedent (cf. van Zijl, p. 44), and in this sense it represents an accommodation to the MT.
45:12. "I" (on the second occasion) is present in the MT, but “my hands" is the subject of the verb.
45:13 “exiles”: the MT term is singular (cf. Young III, p. 205). But for the number, the rendering of the LXX (ef. Ziegler,
p. 293) agrees with that of the Tg.
45:4. "merchant(s)" is a possible rendering of the MT (ef. 23:2, 8).
"besides him" is a supplied rendering in the RSV.
45:19 “truth”: the term in the MT is “righteousness” (without the definite article).
45:21 “draw near" appears in v. 20, and is the result in v. 21 of ignoring the causative form of the Hebrew text, although
the same root is assumed. There is some support for the Tg in the LXX (cf. Ziegler, p. 294), but the third person
form is there used.
45:23 “in” is present in the Tg, and supplied in the RSV. (The preposition is omitted in Ms. Jews’ College.)
45:24 "has he promised" renders both texts (cf. Young III, p. 215).
“ro bring" is a causative form of the verb “to come" (cf. the RSV/ MT, and v. 21 in the Apparatus).
"he is strong"; Stenning takes the form as nominal ("and strength", p. 156). He also emends "give thanks" to
"come" on conjectural grounds. In both instances, his tendency to harmonize the Tg with the MT is evident.
"stirred up": cf. 41:11. The syntax of the Tg follows the MT rather closely. But the omission of “to him shall come"
in the Tg requires a re-arrangement in the English translation.
46:1 “burdens” renders both texts (RSV: "these things you carry"; cf. Young III, p. 219).
46:3. "beloved" (rhymyn) represents a word play on “womb” (rim) in the MT.
"more than" (m) is derived from m, rendered "by" in the RSV (cf. BDB, p. 577).
46:7 “their shoulders": in this case, a Targumic addition coheres exactly with a supplied rendering in the RSV.
"in its place" permits of actual repetition in the following phrase in the Tg. The construction in the MT is
distinctive (shaw).
4688 "yourselves": both texts employ reflexive forms (cf. Young I, p. 225, and BDB, p. 84).
“rebels” is a possible rendering of the MT (cf. 1:28), although the Targumic mrwdyn is more unequivocal.
Translation 91
(he is God!), who founded the earth and made it—he established it; he did not create it
for nothing, but he established it to increase the sons of men upon it! “lam the LORD,
and there is no other. 45.19 I did not speak in secret in a place of a land of darkness; I
did not say to the seed of the house of Jacob, ‘Seek my fear for nothing.’ 1 the LORD
speak truth, declaring what is right. 45.20 Assemble yourselves and come, draw near
together, you who are delivered of the peoples! They have no knowledge who carry
about their wooden image, and beseech from a god who cannot save. 45.21 Declare
and draw near; take counsel together! Who announced this long ago and declared it of
old? Was it not I, the LORD? And there is no other god besides me, a God who is
virtuous and a Saviour; there is none except me. 45.22 Turn to my Memra and be
saved, all those at the ends of the earth! For I am God, and there is no other. 45.23 By
my Memra I have sworn, before me has gone forth in virtue a word that shall not be
void: ‘Before me every knee shall bow, every tongue shall swear’.” 45.24 Only in the
Memra of the LORD has he promised me to bring virtues, and he is strong in his
Memra, all the Gentiles who were stirred up against his people shall give thanks and be
ashamed of their idols. 45.25 In the Memra ofthe LORD all the seed of Israel shall be
J CHAPTER 46
' 46.1 Bel kneels, Nebo is hewn down, their images are a likeness of beasts and cattle; the
burdens of their idols ate heavy upon those who carry them, and they are weary. 46.2
They are cut off and hewn down together, they cannot save those who carry them, but
those who serve them go into captivity, 46.3 “Attend to my Memra, those of the house
of Jacob, and all the remnant of the house of Israel, who have been beloved more than
all the peoples, cherished more than all the kingdoms, 46.4 even to eternity | am He,
and to the age of the ages my Memra endures. | have created every man, I scattered
them among the peoples; 1 will also forgive their sins and will pardon. 46.5 Whom will
you liken before me and make equal and compare before me in truth? 46.6 Behold, the
Gentiles collect gold from a purse, and weigh out silver in a balance, hire a goldsmith,
and he makes it into a god; then they worship and are subjugated. 46.7 They lift it upon
their shoulders, they carry it, they set it in its place, and it stands there; it is not possible
for it to budge from its place. He even beseeches from it, and it does not answer or save
him from his trouble. 46.8 Remember this and strengthen yourselves, recall to mind, O
rebels, 46.9 remember the former things which were of old; for I am God, and there is
no other God besides me, 46.10 declaring from the beginning to the end and from
ancient times things not yet done, saying, 'My counsel shall stand, and I will accomp-
lish all my pleasure,’ 46.11 who promised to gather the exiles from the east, to bring
Notes
emergence of the attack on idolatry (v. 9) is not surprising, especially since it comes to expression in v. 16 in both
the MT and the Tg. The surety of God's action through Cyrus (v. 13) is so emphatic that it is reminiscent of
language applied to Abraham in 41:2, and its special warrant is the presence of the Shekhinah “in the strength of
the height" (v. 15; for the latter phrase, cf. 40:22).
46:1-46:13 As in 44:9-20, the attack on specifically Gentile idolatry is heightened somewhat (vv. 1, 2, 6, 7). At the
same time, clear confidence is expressed that, just as God “created” and “scattered” men, so he will gather them
(v. 4, cf. 66:9 in the Notes); he will bring the "exiles" of “Abraham” (v. 11, cf. 41:2 and 45:13).
92 Translation
openly, like a swift bird from a far land, the sons of Abraham, my chosen. 1 have
spoken, and I will bring it to pass; 1 have purposed, and I will do it. 46.12 Attend to my
Memra, you stubborn of heart, you who are far from innocence: 46.13 My innocence is
near, it is not far off, and my salvation will not be checked; I will put a saviour in Zion,
for Israel my celebrity."
CHAPTER 47
47.1 Come down and sit in she dust, O kingdom of the congregation of Babylon, sit on
the ground without a throne of glory, kingdom of the Chaldeans! For you shall no
more be called tender and indulged. 47.2 Accept illness and enter into slavery, disclose
the glory of your kingdom; your rulers are shattered, the people of your armies are
scattered, they go into exile as the waters of the river. 47.3 Your shame will be revealed,
and your disgrace shall be seen. I will avenge full retribution from you and I will make
, your judgment different from (that of) the sons of men.47.4 Our Redeemer— the
LORD of hosts is his name— is the Holy One of Israel. 47.5 Sit in silence, and go into
the darkness, kingdom of the congregation of the Chaldeans; for you shall no longer be
called strong one of kingdoms. 47.6 I was angry with my people, I profaned my
heritage; I handed them over into your hand, you were not filled with mercy for them;
upon the aged you made your mastery exceedingly strong. 47.7 You said, “I shall be a
strong one among kingdoms forever," so that you did not lay these things to heart or
remember fo the end. 47.8 Now therefore hear this, you indulged one who sits in safety,
who says in her heart, "I am, and there is no one besides me; I shall not sit as a widow
or know loss of children." 47.9 These two things will come to you in a moment, in the
one day; loss of children and widowhood shall come upon you in full measure in spite
of your many sorceries and the great strength of your enchantments. 47.10 You trusted
in your wickedness, you said, “No one sees me"; your wisdom and your knowledge
Apparatus
47:2 “illness”: so Dalman, p. 252, cf. Stenning's emendation to “dominion” (p. 159), which agrees with the
reading of the Second Rabbinc Bible.
“waters of the river" is the rendering of all the extant witnesses except B.M. 2211, which has “just as", but in
Hebrew, Stenning, p. 158, and van Zijl, p. 101, accept the majority reading, which in view of 8:7; 23:10; 43:2 is the
more probable.
47:8 "besides" is an explanatory addition in the Tg and the RSV (cf. BDB, p. 67, and Young HI, p. 237).
47:10 "besides": cf. above.
47.13 “those who” is the reading of B.M. 1474, the First and Second Rabbinic Bibles, the Antwerp Polyglot, and
Reuchlinianus. B.M. 2211 and Ms. Jews’ College have “you who were”. In view of the following syntax, the latter
reading is quite unlikely (so Stenning, p. 160).
Translation 93
corrupted you, and you said in your heart, “I am, and there is no one besides me." 47.11
But evil shall come upon you, concerning which you will not know (how) to beseech;
distress shall fall upon you, which you will not be able to take away; and tumult shall
come on you suddenly, [of which] you will not know. 47.12 Stand fast in your
enchantments and your many sorceries with which you were labouring from your
youth; perhaps you will be able to profit, perhaps you will be able to be strong. 47.13
You are wearied with your many counsels; let them stand forth and save you, those
who Jook at planets of the heavens, who gaze at the stars, who predict the appointed
times, misleading you, saying, "So it is about to befall you new moon by new moon."
47.14 Behold, they are faint as the chaff, the peoples who are strong as the fire destroy
them; they cannot deliver themselves from the power of Killers. They have no remnant
or survivor, not even a place to be rescued in! 47.15 Such to you are the deeds of your
deceit with which you were labouring from your youth; the rulers of your strength go
into exile, each before his face; there is no one to save you.
Notes
47:1-47:15 Babylon must now accept precisely the fate Israel once suffered: slavery, breaking, scattering and exile
(vv. 1,2, 14, 15). Indeed, the judgment against this “kingdom” (v. 1) will be incomparably severe (vv. 3, H). The
reason for the punishment is not only Babylon's cruelty to Israei (v. 6), but its claim to uniqueness (vv. 7, 10). The
wording of this claim is particularly arrogant in the Tg, in that it is reminiscent of God's own claim to unique,
divine authority (cf. 43:11; 45:6). Particular emphasis is given to the astrological pretensions of Babylon (v. 13).
which corresponds well to its ancient reputation (cf. Neusner [V, 1970] 190-193). The use of the term “congrege
tion" in v. Land v. 5 is a bit odd, since it normally refers to those of Israel. But it frequently renders "daughter" in
the MT, and the meturgeman seems here to be translating somewhat mechanically.
94 Translation
CHAPTER 48
48.1 Hear this, O house of Jacob, who are called by the name of Israel, and who came
forth from the families of Judah, with whom a covenant was decreed in the name of the
LORD God of Israel: Your remembrance will not cease; does not his Memra endure in
truth and virtue? 48.2 For in the holy city is their portion, and their trust.in the God of
Israel; the LORD of hosts in his name. 48.3 "The former things I declared of old, they
went forth from my Memra and I announced them; then suddenly I did them and they
came to pass. 48.4 Because it is disclosed before me that you are disobedient, and your
neck is stubborn as iron, and your forehead hard as brass, 48.5 I declared them to you
from of old, before they came to pass I announced them to you, lest you should say,
‘My god did them, my image and my molten image directed them.’ 48.6 You have
heard; has what is revealed to you been revealed to any other people; and will you not
declare it? I announce to you new things from this time forth, hidden things which you
have not known. 48.7 They are created now, not long ago; before the day of their
; coming I never announced them, lest you should say, ‘These things, 1 knew them. 48.8
‚You have never heard the sayings of the prophets, you have never listened to the
"teaching of the law, you did not even incline your ear to listen to the words of blessings
land curses, my covenant which I covenanted with you on Horeb. For it was disclosed
| before me that you would deal very treacherously, and that from birth you were called
i a rebel. 48.9 For my name’s sake 1 will defer my anger, and my praise I will establish for
you, for the sake of not destroying you. 48.10 Behold, I have refined you, but not with
silver; I have tried you in an oppression of poverty. 48.11 For my name’s sake, for my
Memra’s sake I will act, that nothing should be profaned. My glory-with which I am
revealed to you- I will not give to another people. 48.12 Attend to my Memra, O those
Apparatus
48:1 “families”: the pointing of this term is odd, but it is more probably a defective plural than a defective singular (cf.
van Zijl, p. 54).
“remembrance”: a verbal form of the cognate stem appears in the MT (RSV: "confess").
48:55 "they": the MT reads “it” (cf. Young III, p. 247).
48:6 "any" renders the same term rendered “all” in the RSV.
48:8 "even" (gn in the MT, p in the Tg) is in both texts (cf. "also" in Young Ill, p. 249).
48:10 "with": cf. the RSV margin, and—for an explanation-—Young III, p. 253.
48:12. “even” cf. v, 8.
48:13 "Indeed" renders the same terms rendered "even" in v, 8.
“by my might": in all witnesses except B.M. 2211, “and” precedes, in accordance with MT.
48:14 "among them" becomes “among you" in the Antwerp Polyglot and Ms. Jews’ College. The variant can be explain-
ed with reference to the opening of the verse, and is too scantily attested to be accepted.
"against", which is present in the Tg, is a supplied rendering in the RSV (cf. Young HII, p. 254).
48:15 "I prospered": cf. the LXX (Ziegler, p. 303). “In” is a supplied rendering in the RSV, and the verb in the MT need
not be taken as future (cf. Young HI, p. 254).
48:21 “gushed out" (nb^w): B.M. 1474, the First Rabbinic Bible, Reuchlinianus, and Ms. Jews’ College read “dried up"
(ngwbw). The Second Rabbinic Bible and the Antwerp Polyglot read “flowed” (ngdw).
Translation 95
of the house of Jacob, and Israel, whom I appointed! Iam He, Lam He that is from the
first, even the ages of the ages are mine, and besides me there is no God. 48.13 Indeed,
by my Memra I founded the earth, by my might I stretched out the heavens: I called to
them, they stood forth together. 48.14 Assemble, all of you, and hear! Who among
them has declared these things? The LORD, because he has compassion on Israel, shall
perform his pleasure on Babylon, and the strength of his mighty arm he shall reveal
against the Chaldeans, 48.15 I, even I, by my Memra decreed a covenant with Abra-
ham your father and exalted him, 1 brought him to the land of my Shekhinah’s house
and J prospered his way. 48.16 Draw near to my Memra, hear this: from the beginning
I have not spoken in secret, from the time the Gentiles separated from my fear, from
there 1 brought Abraham near to my service." They prophet said, And now the LORD
God has sent me and his Memra. 48.17 Thus says the LORD, your Redeemer, the Holy
One of Israel: “I am the LORD your God who teaches you to profit, who declares to
you the way you should go in. 48.18 If you had hearkened to my commandments, then
your peace would have been like the overflowing of the Euphrates river, and your
innocence like the waves of the sea; 48.19 then your sons would have been numerous as
the sand of the sea, and your sons' sons as its pebbles; the name of Israel would not
cease or be destroyed before me for ever." 48.20 Go forth from Babylon, flee from the
province of the land of the Chaldeans, declare this with a shout of joy, announce it,
send it forth to the ends of the earth; say, “The LORD has redeemed his servants, those
of the house of Jacob!” 48.21 He did not let them thirst [when] he led them through the
deserts; he brought forth water for them from the rock; he cleft the rock and the water
gushed out. 48.22 “There is no peace,” says the LORD, “for the wicked.”
Notes
48:1-48:22 The addition of “families” in v. | shifts the perspective from which the addressees are called: they
appear to be derived from Judah, and not to be in the land apportioned to Judah (cf. *sons' sons" in v. 19). (That
they are described as beneficiaries of a “covenant”, rather than as swearing [cf. the MT] accords with the rabbinic
aversion to oaths [cf. Smolar and Aberbach (1983) 10, 11]. But “covenant” itself signifies an important agreement
for the meturgeman, cf. v. [5 and 57:8.) Nonetheless, they are the ones who are truly in a unique position in
respect of God (v. 6), whatever Babylon might claim (cf. 47:8, 10). In this context, the condemnation of Israel in
v.8 seems particularly hard and global: they rejected not only prophetic and legal teaching, but God's words
through Moses (cf. Deuteronomy 29-31). Because the Amoraic meturgeman addressed an Israel which, he
thought, was already somewhat penitent (cf. 21:12 in the Notes), it is possible that the present interpretation
derives from an earlier period. In any case, the strong statement of Israel's failing underscores that God acts for
his own glory (vv. 9f.). It is God's compassion (v. 14), as compared to Babylon's lack of compassion (cf. 47:6),
which causes him to act as he does. "Abraham" appears as surety of God's promise, and in connection with
“service” in the Temple (vv. 15, 16). A similar connection is made at 5:1; 51:2, where the motif appears to be
Tannaitic, while the Amoraic meturgeman appears to have associated Abraham more with the miraculous return of
exiles (46:11, cf. 41:2, where the military imagery makes the usage appear to be of somewhat earlier date). The
reference to the ^ Euphrates" (v. 18), however, reflects the final form of the interpretation (cf. 11:15; 27:12, and--for
the same simile--59:19; 66:12).
96 Translation
CHAPTER 49
49.1 Attend to my Memra, O islands, and hearken, you kingdoms from afar. The
LORD appointed me before I was, from the body of my mother he made mention of
my name. 49.2 He placed Ais words in my mouth like a sharp sword, in the shadow of
his might he protected me; he made me /ike a select arrow which in a quiver is hidden.
49.3 And he said to me, "You are my servant, Israel, in whom I will be glorified." 49.4
But I said, “I have laboured in vain, I have spent my strength for nothing and vanity;
yet surely my judgment is disclosed before the LORD, and the recompense of deeds
before my God." 49.5 And now the LORD speaks, who prepared me from the womb
to be a servant serving before him, to bring those of the house of Jacob back to his
service, and that Israel might be brought near to his fear, for Iam honoured before the
LORD, and the Memra of my God has become my Aelp— 49.6 he says: “Is it a small
thing to you that you are called my servants to raise up the tribes of Jacob and to
restore the exiles of Israel? I will give you as a light to peoples, that my salvation may
be to the ends of the earth." 49.7 Thus says the LORD, the Redeemer of Israel and his
Holy One, to those despised among the Gentiles, to those cast out among the king-
doms, to those who are servants to rulers: “Kings shall look to them and princes arise;
and they shall worship; because of the LORD, who is faithful, the Holy One of Israel,
who is pleased with you." 49.8 Thus says the LORD, "In a time that you do my
pleasure | accept your prayer, in a day of distress I raise up salvation and help you: I
will prepare you and give you as a covenant of people, to raise up the righteous who lie
in the dust, to apportion desolate heritages; 49.9 saying to the prisoners among the
Gentiles, ‘Come forth,’ and to those who are jailed among the kingdoms as in the
Apparatus
49:2 "placed" renders the verb equivalent to “made” in the RSV,
49:4 "deeds": the "my" of the MT is restored in B.M. 1474.
49:5 "to his fear": the MT reads "not" (/), and the RSV translators correct this to "to him" (/w).
49:6 “to you", “you”, and “are called" are plural in the Tg, while the MT is in the singular at this point. But the Tg
returns to the singular usage in v. 6b.
49:7 “despised”: the form in the MT is actually active, despite the impression given in the RSV.
49:8 “you” is plural in the Tg, as is v. 8a as a whole, while the MT is in the singular (cf. v. 6).
49:9 "Be revealed" is a possible rendering of the MT (cf. Young III, p. 279), but the usage within the Tg more clearly
bears this meaning.
49:12. “the south" may be the gist of the MT (cf. Young IH, p. 282).
49:15. There is a substantive addition in the Second Rabbinic Bible and the Antwerp Polyglot. It reads as follows:
The congregation of Israel answered and said, Can it be forgotten before him, so that it is forgotten that I made
the calf of gold? The prophet said to her, Indeed, these things arc forgotten. She said to him, Is it, then, forgotten
before him. so that it is forgotten that I said on Sinai, Let us make and besecch [it]? He answered and said,
Indeed, thesc things are not forgotten.
49:17. “they build" renders “your sons” in the MT (cf. Young HI, p. 283, and the Targumic text of the First and Second
Rabbinic Bibles). The rendering of the RSV represents a different pointing on the basis of the Tg and various
readings in the LXX (cf. Ziegler, p. 308).
Translation 97
darkness, ‘Be revealed to light.’ They shall /ie down along the ways, in all bare heights
shall be their place of staying; 49.10 they shall not hunger or thirst, neither heat nor the
sun shall smite them, for he who is about to have pity on them will lead them, and by
springs of water will make them lie down. 49.11 And I will make the mountains level
before them, as a way, and the highways shall be raised up. 49.12 Lo, these shall come
from afar, and lo, these from the north and from the west, and these from the land of
the south.” 49.13 Sing for joy, O heavens, and rejoice, O earth; exu/t, O mountains, in
singing! For the LORD is about to comfort his people, and will have compassion on
his poor. 49.14 Because Zion said, "The LORD has taken up his Shekhinah from me,
the LORD has rejected me." 49.15 “Is it possible that a woman can forget her son, that
she should have no compassion on the son of her womb? Even if these may forget, my
Memra will not reject you. 49.16 Behold, as on hands you are portrayed before me;
your walls are continually before me. 49.17 They hasten, they build your ruins, those
who razed you and those who laid you waste go away from you into exile."
Notes
49:1-49:17 The crucial issue in the servant’s ministry is to restore Israel to cultic “service” (v. 5), but it should be observ-
ed that the precise identity of the servant, as distinct from Israel, is at first as unclear in the Tg as it is in the MT (cf.
v. 3 in particular). From v. 6, however, a clear preference for a corporate interpretation emerges (cf. v. 8 in the
Apparatus); the community in exile appears to be in view (vv. 7, 9). The position of God's people after the departure
of the Shekhinah is referred to (v. 14); rebuilding and restoration are the hope of the future, along with exile for
those who destroyed Israel (v. 17).
98 Translation
49.18 *Lift up your eyes round about, O Jerusalem, and see all the sons of the people
of your exiles; they gather, they come into your midst. As I live, says the LORD, all of
them will be to you as a garment of glory, their deeds in your midst will be as the bride s
ornament. 49.19 Surely your waste and desolate places and your devastated land—
surely now you will be too pressed for inhabitants, and those who annihilated you will
be rejected. 49.20 From now on the sons of the people of your exiles will say, each one
in your midst, "The place is too narrow for me; make room for me to dwell in." 49.21
Then you will say in your heart: ‘Who has brought me up these? I was bereaved and
alone, exiled and cast out, but who has brought up these? Behold, I was left alone;
whence are these?”” 49.22 Thus says the LORD God: “Behold, I will disclose my might
among the peoples, and raise my signal over the kingdoms; and your sons shall come in
litters and your daughters shall be carried on couches. 49.23 Kings shall be your foster
fathers, and their queens shall minister to you. Upon their faces, upon the ground they
shall spread out to beseech from you, and lick the dust of your feet. Then you will
know that Lam the LORD; the righteous who wait for my salvation shall not be put to
shame." 49.24 Is it possible that booty can be taken from the mighty, or that which
virtuous men capture be rescued? 49.25 Surely, thus says the LORD: “Even that which
Apparatus
49:18. "garment" is the nominal form of the root “to put on" (/b3; cf. the RSV).
*bride's ornament” is also the reading of the LXX (cf. Ziegler, p. 308, Winton Thomas, p. 79). Winton Thomas
accepts the versional addition, and the omission of *ornament" earlier. But the RSV shows that the syntax of the
MT is quite understandable, although less conventional than the LXX and the Tg.
49:19 "rejected" in the Tg employs the cognate of the root used in the MT (rha), but in reflexive form and with the
distinctive Targumic meaning.
49:22 “come” in the Tg employs the equivalent term of the MT, but not in its causative form. This distinctive reading
is not shared by B.M. 1474 or Bodleian 2617.
“couches”: the term "shoulder" in the MT is singular, and unmodified by “their” (cf. the RSV). The pointing of the
Tg is peculiar. “Shoulders” is Levy's rendering, following B.M. 1474, 1470, and several other witnesses (cf. Stenning,
p. 169, in comparison with Sperber, p. 101). The strength of this reading's attestation tells against the view that it isa
secondary attempt at harmonization, especially in view of its absence from the First and Second Rabbinic Bibles,
and the Antwerp Polyglot. But B.M. 2211 and the last mentioned witnesses read “couches” (cf. Dalman, pp. 346,
348, and Jastrow II, p. 1146). Stenning and Sperber rightly remain loyal to B.M. 2211 in view of the interpretative
nature of v. 22b, but the strength of the other reading is notable.
49:24 A marginal addition in Reuchlinianus reads as follows:
Jerusalem said, Is it possible that the booty of the house of Israel should be taken from the sons of mighty Esau, or
that the possessions should be rescued which the sons of strong Ishmael captured from the righteous? Thus says the
LORD: That which the mighty ones of the house of Esau have captured from my people Israel will be restored to
them, and that which the strong ones of the house of Ishmael have plundered from those of the house of Jacob shall
be rescued. I will take the retribution of Jerusalem, and I will redeem your sons from among the Gentiles.
49:26 “make”, literally “give”, is a transitive verb, and does not represent a causative form (as in the RSV).
50:1 “who” (or “which”) is followed by “man” in B.M. 1474, 1470, the First and Second Rabbinic Bibles, Reuchlinianus,
and Ms. Jews" College.
50:11. "grasp a sword": cf. the RSV margin. The Second Rabbinic Bible and the Antwerp Polyglot provide the
interpretation with a narrative setting:
The Gentiles answered and said before him, Our Lord, it is not possible for us to occupy ourselves with the law,
because all day long. we are engaged in war against one another, and when we are victorious, we set houses on fire,
and capture women. children, and possessions. With this task. we fill our day, and it is not possible for us to occupy
ourselves with the law. The Holy One, blessed be he, answered and said to them...
Translation 99
mighty men capture I will restore, and that which strong men take away I will rescue,
for I will avenge your retribution and save your sons. 49.26 I will make the flesh of
those who are your oppressors food for every bird of the heavens, and just as they are
drunk from sweet wine, so shall beasts of the field be drunk from their blood. Then all
the sons of flesh will know that I am the LORD your Saviour, and your Redeemer, the
Strong One of Jacob."
CHAPTER 50
50.1 Thus says the LORD: “Where is the bill of divorce which 1 gave your congrega-
tion, that it is rejected? Or who had a debt against me, to whom 1 have sold you?
Behold, for your sins you were sold, and for your apostasies your congregation was
rejected. 50.2 Why, when I sent my prophets, did they not repent? When they prophe-
sied, did they not listen? Is my might shrunk, that it cannot redeem? Or is there before
me no power to deliver? Behold, by my rebuke I will dry up the sea, I will make rivers a
desert; their fish wil/ stink for lack of water, and die of thirst. 50.3 1 will cover the
heavens as with darkness, and make as sackcloth their covering." 50.4 The LORD God
has given me the tongue of those who teach, to make [me] know [how] to teach with
wisdom the righteous who faint for the words of his law. Therefore morning by
morning he rises early to send his prophets so perhaps the sinners’ ears might be opened
and they might listen to teaching. 50.5 The LORD God has sent me to prophesy, and 1
was not rebellious, I turned not backward. 50.6 I gave my back to smiters, and my
cheeks to them that pluck out the beard; I hid not my face from shame and spitting.
50.7 For the LORD God helps me; therefore | have not been confounded; therefore I
have set my face strong like rock, and I know that I shall not be put to shame; 50.8 my
innocence is near. Who will go to judgment with me? Let us stand up together. Who is
my enemy? Let him come near to me. 50.9 Behold, the LORD God helps me; who will
declare me a sinner? Behold, all of them are like the garment that wears out, that the
moth eats. 50.10 Who among you of those who fear the LORD obeys the voice of his
servants the prophets, who performs the law in distress as a man who walks in the
darkness and has no light, trusts in the name of the LORD and relies upon the
salvation of his God? 50.11 Behold, all you who kindle a fire, who grasp a sword! Go,
fall in the fire which you kindled and on the sword which you grasped! This you have
from my Memra: you shall return to your stumbling.
Notes
49:18-49:26 “Jerusalem” now becomes the particular focus of the promise, and the return is portrayed as so imminent
it can already be seen (v. 18). The imminence of the expectation is such that it might be ascribed to the Tannaitic
period.
50:1-50:11 The failure of the "congregation" (v. |) to repent in the face of the prophetic pronouncement is the theme of
this chapter (cf. vv. 2, 4, 10). The final word of condemnation for his failure (v. 11) is reminiscent of a saying of
Jesus (cf. Matthew 26:52, and Chilton [1982] 98f.). Together with the present, hard teaching concerning repentance
(cf. 48:8 in the Notes), this gives rise to the suggestion that the interpretation of the present passage is essentially
Tannaitic.
100 Translation
CHAPTER 51
51.1 ^ Attend to my Memra, you who pursue the truth, you who seek teaching from the
LORD); consider that as the hewn stone from the rock you were hewn and as the rubble
from an empty pit you were hacked. 51.2 Consider Abraham your father and Sarah
who was pregnant with you; for when Abraham was but one, single in the world, 1
brought him near to my service, and I blessed him and made him many. 51.3 For the
LORD is about to comfort Zion and to comfort all her waste places, and he will make
her wilderness like Eden, her desert like the garden of the LORD; joy and gladness will
be found in her, those offering thanksgiving and the voice of those singing. 51.4 Attend
to my Memra, my people, and give ear to my service, my congregation; for the law will
go forth before me, and my judgment as a light; to it the peoples will join. 51.5 My
virtue draws near, my salvation has gone forth, and by the strength of my mighty arm
peoples will be judged; islands wait for my Memra, and for the strength of my mighty
arm they hope. 51.6 Lift up your eyes to the heavens, and consider the earth beneath;
for the heavens will pass as the smoke which passes, the earth will wear out as a
covering wears out, and they who dwell in it, even they, will die in like manner; but my
salvation will be for ever, and my virtue will never be checked. 51.7 Attend to my
Memra, you who know the truth, people in whose heart is the teaching of my law; fear
not from the reproaches of the sons of men, and be not shattered at their self-
exaltation. 51.8 For [they are] like a garment which the moth eats, and like wool which
rot attacks; but my virtue will be for ever, and my salvation to all generations."
51.9 Be revealed, be revealed, put on strength, O might from beforethe LORD; be
revealed as in the days of old, the generations of long ago. Was it not for your sake,
Apparatus
51:1 “rubble”: “which is” is added in B.M. 1474, 1470, the First and Second Rabbinic Bibles, the Antwerp Polyglot, and
Reuchlinianus.
51:4 "will join" renders “I will hasten” in the MT (cf. BDB, p. 921).
51:5 "draws near” the addition “speedily” in the RSV appears to be an attempt to render “will hasten” from the last
verse (cf. above).
"judged" represents the usage of the equivalent roots in the two texts, but in different voices.
51:6 “in like manner" cf. the RSV margin and Young Ill, p. 306.
51:12. “you” (on the second occasion) is plural in the Tg, and singular in the MT.
51:14 “The avenger” is “retribution” in B.M. 1470, and “the retribution” in the Antwerp Polyglot. But both variant read-
ings probably represent accommodations to the normal usage of the Tg.
“in destruction" renders "in the pit" in the MT (cf. BDB, p. 1001); the earlier phrase in the RSV is supplied.
SULUS “rebukes”, in view of 17:13; 54:9, might be taken as the reading of both texts, as would accord with the conjec-
tural emendation of Winton Thomas, p. 83. But the LXX offers no support for this point of view (cf. Ziegler, p. 315).
51:16 "You" (on the second occasion): cf. v. 12; the earlier part of the verse maintains the second person singular usage
of the MT.
31:19 “will comfort you": cf. the RSV margin.
51:20 “dashed to pieces": cf. 13:16.
"thrown": the passive pointing of B.M. 1474 and 1470, Bodleian 2617 and Bibliothèque Nationale 1325 is to be
accepted (cf. Stenning, p. 177, and 26:19). A misprint in van Zijl, p. 180 confuses the present reading with v. 10.
“those cast”: Levy II, p. 232, Dalman, p. 134, and Stenning, pp. 176, 177, alter the pointing of mzrqy and take the
form as a passive participle (cf. 28:25). Without change in pointing, the term might be taken to mean "necks" (cf. van
Zijl, p. 99); in this case, the imagery would be of a trapped animal. But the meturgeman's style is not usually so
pictorial.
5123 "oppressors":c(. 49:26. The meturgeman may have understood the presence of a different verb in the Hebrew text.
|
|
|
Translation 101
congregation of Israel, that 1 shattered the mighty men, destroyed Pharaoh and his
armies, which were strong as the dragon? 51.10 Was it not for your sake, congrega-
tion of Israel, that I dried up the sea, the waters of the great deep? J made the depths
of the sea a way for the redeemed to pass through. 51.11 And the ransomed of the
LORD will be gathered from among their exiles, and come to Zion with singing;
everlasting joy will be theirs, that does not cease, and a cloud of glory will cover their
heads; they shall find joy and gladness, and sorrow and sighing shall cease from
them, from those of the house of Israel. 51.12 “1, Lam he that comforts you; of whom
are you afraid, of man who dies, of the son of man who is reckoned as the grass?
51.13 And you have forgotten the service of the LORD, your Maker, who stretched
out the heavens and founded the earth, and do you fear continually all the day
because of the fury of the oppressor, when he sets himself to destroy. And now,
where is the fury of the oppressor? 51.14 The avenger shall speedily be revealed; the
righteous shall not die in destruction, neither shall they lack their food. 51.15 For I
am the LORD your God, who rebukes the sea so that its waves roar,—the LORD of
hosts is his name. 51.16 And I have put the words of prophecy in your mouth,
and protected you in the shadow of my might, to e ish the people concerning
whom it was said that they would increase as the stars of the heavens and to found
the congregation concerning whom it was said they would increase as the dust of the
earth, and ro say to those who reside in Zion, ‘You are my people.'" 51.17 Exalt
yourself, exalt yourself, stand up, O Jerusalem, you who have accepted before the
LORD the cup of his wrath, who have drunk to the dregs a bowl of the cup of
cursing. 51.18 There is none to comfort her among all the sons she has borne; there is
none to take her by the hand among all the sons she has brought up. 51.19 Two
distresses have come upon you, Jerusalem—you are not able to stand. When four
will come upon you-—spoil and breaking and famine and sword; there is none that
will comfort you but I. 51.20 Your sons will be dashed to pieces, thrown at the head
of all the streets like those cast in nets; they are full of wrath from the LORD, rebuke
from your God. 51.21 Therefore hear this, you who are cast out, who are drunk with
distress, but not with wine. 51.22 Thus says your Lord, the LORD, your God who is
about to take the just retribution of his people: “Behold, I have accepted from your
hand the cup of cursing; the bowl of the cup of my wrath you shall drink no more;
51.23 and 1 will hand it over into the hand of those who were your oppressors, who
have said to you, ‘Be humble, that we may pass over’; and you have humbled your
glory like the ground, and were like a street to those who pass over."
Notes
51:1-51:8 The association of Abraham with’ cultic "service" (v. 2) is by now well established in the Tg (cf. 48:15, 16).
and he is referred to asa paradigm of those who pursue and know “the truth" (vv. 1, 7). “Service” is also the vocation
of the "congregation", who are again to bring thanksgiving and sing (vv. 3, 4).
51:9-51:23 The reference to Pharaoh under the imagery of a dragon in v. 9 (cf. 43:2) is occasioned by the exodus
typology already present in the MT (v. 10). But it contrasts with 27:1. and its allusion to Roman power. Clearly, v.
It in context promises a return for the Babylonian “congregation "[vv. 9, t0], but the issue of the Shekhinah---which
was so urgent to the mind of the Tannaitic meturgeman—has retreated into the background. Although the language
of sheltering is here used [vv. 11, 16], it is not associated directly with the Shekhinah, as it is at 4:5. Rather—as at
35:10—it is associated purely with the return from exile. Similarly, the present meturgeman can even speak of
Jerusalem drinking “the cup of cursing” (vv. 17, 22), which is a usage that is avoided by his earlier colleague (cf. 28:13
in the Notes). The prespective of v. 19 would seem to presuppose two major destructions of Jerusalem, in 587 B.C, and
A.D. 70 (cf. Smolar and Aberbach [1983] 79).
102 Translation
CHAPTER 52
52.1 Be revealed, be revealed, put on your strength, O Zion; put on, put on your
celebrity, O Jerusalem, the holy city; for there shall no longer pass among you the
uncircumcised and the unclean. 52.2 Shake yourself from the dust, arise, sit, O Jerusa-
lem on the throne of glory; the chains of your necks are broken, O captives of the
congregation of Zion. 52.3 For thus says the LORD: *You were sold for nothing, and
you shall be redeemed without money. 52.4 For thus says the LORD God: my people
went down at the first to Egypt to sojourn there, and the Assyrian robbed him for
nothing. 52.5 Now therefore 7 am about to save, says the LORD, seeing that my people
are sold for nothing. The peoples that rule over them boast, says the LORD, and
continually all the day they incite to anger over against the service of my name. 52.6
Therefore my name shall be exalted among the peoples; therefore in that time you shall
; know that it is I who speak; and my Memra endures." 52.7 How beautiful upon the
mountains of the land of Israel are the feet of him who announces, who publishes
peace, who announces good tidings, who publishes salvation, who says to the congre-
gation of Zion, “The kingdom of your God is revealed." 52.8 The voice of your
Apparatus
52:1 “uncircumcised” and “unclean” are singular in the MT, and plural in the Tg.
52:2 "sit," cf. the RSV margin and Young III, p. 325.
"glory" becomes “your glory" ín B.M. 1474.
“your” is plural in the Tg, and singular in the MT.
52:5 "that rule over them” renders “ones ruling him" in the MT (cf. BDB, p. 605). “Them” is the reading of all the ex-
tant witnesses except B.M. 2211, which has “him” (in accordance with the MT).
52:6 “you shall know”: the verb is transferred from earlier in the verse of the MT. The nearly equivalent phrase ín the
RSV is supplied (cf. Young III, p. 325).
52:7 “kingdom”: the use of this term is closely related to the verbal usage (RSV: “reigns”) in the MT.
52:9 “Shout and sing together" represents the syntax of both texts, although “and” is not present in the MT.
52:12 "leads": the diction of the Tg is innovative, but both texts use participles here (cf. Young III, p. 329).
“gather” (kn): this verb, and the resulting interpretation, are inspired by the Hebrew root ‘sp, which is present in
the noun rendered "rear guard" in the RSV.
52:14 “him”: cf. the RSV margin.
“were” is in B.M. 2211 alone. The other extant witnesses read “was”, and in most the number of “appearances” is
altered. The plural usage in B.M. 2211 is probably an analogy to “face”, which is plural in Aramaic.
"dark" conforms with a Talmudic expression for a downcast look (cf. Levy I, p. 246). The usage cited by Levy is
plural (cf. above).
"aspect" might more literally be rendered “brilliance” (cf. 53:2).
52:15 “so he shall”: cf. the RSV margin. The Tg at any rate does not depart from the syntax of the MT (cf. Young IH,
p. 334).
53:1 "repart": cf. 37:7. The noun comes from the verb meaning “announce” (cf. 40:9; 52:7).
53:2 “righteous” is taken asa singular by Dalman, Dialektproben (1960) 10 on the basis of a reading in Reuchlinianus
(cf. also the Second Rabbinic Bible, the Antwerp Polyglot, and Ms. Jews' College). He also attempts to omit the
"generations" clause as a "gloss". But the tendency to view aspects of the "Servant Song” as plural, and in respect of
the community, is basic to the interpretation of the meturgeman.
“his” (on the first occasion) corresponds to “to him" in the MT (RSV: “he”).
“brilliance”, as at 35:2, derives from hdr in the MT (RSV: “comeliness”).
Translation 103
guardians, who lift up their voice, together they sing for joy; for with their eyes they will
see the prodigies which the LORD will do when he will return his Shekhinah to Zion.
52.9 Shout and sing together, you waste places of Jerusalem; for the LORD is about to
comfort his people, he has redeemed Jerusalem. 52.10 The LORD has disclosed his
holy arm to the eyes of all the peoples; and all those at the ends of the earth shall see the
salvation of our God. 52.11 Separate, separate, go out thence, draw near no unclean
thing; go out from the midst of her, purify yourselves, you who bear the vessels of the
sanctuary of the LORD. 52.12 For you shall not go out in haste from among the
peoples, and you shall not be brought in flight to your land, for the LORD leads before
you, and the God of Israel is about to gather your exiles. 52.13 Behold, my servant, the
Messiah, shall prosper, he shall be exalted and increase, and shall be very strong. 52.14
Just as the house of Israel hoped for him many days-—their appearances were so dark
among the peoples, and their aspect beyond that of the sons of men— 52.15 so he shall
scatter many peoples; kings shall be silent because of him, they shall place their hands
upon their mouth; for things which have not been told to them they have seen, and that
which they have not heard they have understood.
CHAPTER 53
53.1 Who has believed this our report? And to whom has the strength of the mighty
arm of the LORD been so revealed? 53.2 And the righteous shall be exalted before him,
behold, like tufts which sprout, and like a tree which sends its roots by streams of
waters, so holy generations will increase on the land which was needing him; his
appearance is not a common appearance and his fearfulness is not an ordinary fearful-
ness, and his brilliance will be holy brilliance, that everyone who looks at him will
„Notes
52:1-52:15 The glorious promise to Jerusalem is emphasized (vv. 1, 2), and “service” continues to be the principal
point at issue (v. 5, cf. chapter 51). But, as in earlier usages, the “kingdom” is associated with “the land of Israel"
(v. 7, cf. 24:23; 31:4; 40:9), and with the Shekhinah (v. 8, cf. 40:9, 22). In the present chapter, "service" is not in the
least an abstract issue: those who serve in “the sanctuary” are called to purify themselves, to be prepared to
minister (v. 11). The gathering of exiles (v. 12) is associated with a victorious “Messiah” (vv. 13-15), and this is a
further indication that we are dealing substantively with the work of the earlier, Tannaitic meturgeman (cf. 10:27;
11:1, 6; 14:29; 16:1, 5).
53:1-53:12 The chapter is developed to refer to the Messiah and the “righteous” (v. 2) who depend on him, but in
no sense can the Messiah (or the “servant”, cf. 52:13) be said to suffer. Indeed, the point of the interpretation is to
104 Translation
consider him. 53.3 Then the glory of all the kingdoms will be for contempt and cease;
they will be faint and mournful, behold, as a man of sorrows and appointed for
sicknesses; and as when the face of the Shekhinah was taken up from us, they are
despised and not esteemed. 53.4 Then he will beseech concerning our sins and our
iniquities for his sake will be forgiven; yet we were esteemed wounded, smitten before
the LORD and afflicted. 53.5 And he will build the sanctuary which was profaned for
our sins, handed over for our iniquities; and by his teaching his peace will increase
upon us, and in that we attach ourselves to his words our sins will be forgiven us. 53.6
All we like sheep have been scattered; we have gone into exile, every one his own way;
and before the LORD it was a pleasure to forgive the sins of us all for his sake. 53.7 He
beseeches, and he is answered, and before he opens his mouth he is accepted; the strong
ones of the peoples he will hand over like a lamb to the sacrifice, and like a ewe which
before its shearers is dumb, so there is not before him one who opens his mouth or
speaks a saying. 53.8 From bonds and retribution he will bring our exiles near; the
wonders which will be done for us in his days, who will be able to recount? For he will
take away the rule of the Gentiles from the land of Israel; the sins which my people
sinned he will cast on to them. 53.9 And he will hand over the wicked to Gehenna and
those rich in possessions which they robbed to the death of the corruption, lest those
who commit sin be established, and speak of possessions with rheir mouth. 53.10 Yet
before the LORD it was a pleasure to refine and to cleanse the remnant of his people,
in order to purify their soul from sins; they shall see the kingdom of their Messiah, they
Apparatus
53:3 "contempt" (bwsrn) is the nominal equivalent of the verb “to despise” (cf. below and 37:22; 49:7).
53:5 "profaned" in the Tg derives from A//in the MT, but with a distinctive meaning (cf. BDB, pp. 319, 320 and
Winton Thomas, p. 85).
“handed over" (from msr) is inspired by "chastisement" (mwsr) in the MT.
“peace” is the reading of both texts (cf. Young III, p. 345). “His” is replaced by "the" in B. M. 1474, the First and
Second Rabbinic Bibles, the Antwerp Polyglot, Reuchlinianus and Ms. Jews' College.
"in" represents the same preposition translated “with” in the RSV (5).
"us" represents "to us" in both texts.
53:7 “which” is present in the Tg, and supplied in the RSV.
“who” is present in all of the extant witnesses except B.M. 2211. The omission is taken as an accommodation to
the MT.
53:8 “From” is the reading of both texts (cf. Young III, p. 350).
53:9 "possessions" (on the second occasion) becomes “frauds” (cf. 59:3) in B.M. 1474, the First and Second Rabbinic
Bibles, Reuchlinianus, and Ms. Jews' College. The Antwerp Polyglot reads "foolish things". The latter variant
represents accommodation to the MT in language which is not characteristic of the Tg. But the former may be
preferred, with the reading of B.M. 2211 explained in terms of dittography. In that the previous occurrence of
“possessions” is in the determined state, however, the reading of B.M, 2211 is better retained.
53:10 "it was" is the reading of the Tg, and supplied in the RSV.
“to cleanse” (Idk'h) in the Tg represents the verb which means “to bruise” (dkw) in the MT.
53:11 “from” is the reading of both texts (cf. Young III, p. 353).
"subject" is the verbal equivalent of the noun "slavery" earlier in the verse.
53:12. “for him": all the extant witnesses except B.M. 2211 read “for his sake" (cf. v. 4). Stenning, p. 180, accepts the
majority attestation. The stylistic consideration of 53:4 is not conclusive, however, since the syntax is somewhat
different, and the sort of forgiveness described is distinctive. For these reasons, the evidence of B.M. 2211 might be
preferred.
54:3. “south” and “north” may be legitimately geographical renderings of the MT, in that “east” may be taken as straight
ahead (when one is "oriented", as we still say), with “south” to the right and “north” to the left. But “south” in the Tg
(drwm’) also permits of some word play with “Rome” (rwmy) in v. I.
Translation 105
shall increase sons and daughters, they shall prolong days; those who perform the law
of the LORD shall prosper in his pleasure; 53.11 from the slavery of the Gentiles he
shall deliver their soul, they shall see the retribution of their adversaries. They shall be
satisfied with the plunder of their kings; by his wisdom shall he make innocents to be
accounted innocent, to subject many to the law; and he shall beseech concerning their
sins. 53.12 Then I will divide him the plunder of many peoples, and he shall divide the
spoil, the possessions of strong fortresses; because he handed over his soul to the death,
and subjected the rebels to the law; yet he will beseech concerning the sins of many, and
to the rebels it shall be forgiven for him.
CHAPTER 54
54.1 Sing, O Jerusalem who was as a barren woman who did not bear; shout in singing
and exult, [you who were] as a woman who did not become pregnant! For the children
of desolate Jerusalem will be more than the children of inhabited Rome, says the
LORD. 54.2 Enlarge the place of your camping, and cause the cities of your land to be
inhabited; hold not back, increase the people of your armies and strengthen your
rulers. 54.3 For you will be strengthened to the south and to the north, and your sons
will possess peoples and will cause desolate cities to be inhabited. 54.4 Fear not, for you
will not be ashamed; be not confounded, for you will not be put to shame; for you will
forget the shame of your youth, and the reproaches of your widowhood you will
remember no more. 54.5 For your Maker is your husband, the LORD of hosts is his
name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is
called. 54.6 For the Shekhinah of the LORD has summoned [you] ike a wife forsaken and
distressed in spirit, like a wife of youth who is cast off, says your God. 54.7 "In a little
anger | forsook you, but with great compassion I will bring your exiles near. 54.8 Ina
Notes
emphasize the triumph of the Messiah (cf. 52:13-15) at the expense of "ail the kingdoms” (v. 3a; cf. vv. 7, 11, 12).
The enemies are to be put in the position of Israel when the Shekhinah was removed (v. 3b). But the sufferings of
Israel are to be relieved because the Messiah will pray effectively (vv. 4, 6, 7, 12), and even “build the sanctuary"
again (v. 5a). The reference to the Messiah in 28:5 contrasts the messianic régime to that of the dissolute priest;
the present reference takes the perspective of a period after A.D. 70. Adherence to the Messiah's “wards” (v. 5),
which teach the law (vv. 10-12), is to be the engine of Israel's new prosperity (v. 10). The actual rebuilding of the
Temple was a reward promised to Israel along with the Messiah and the defeat of Rome during the Tannaitic
period (cf. Pesahim 5a). The present interpretation would seem to fit easily within such a period (cf. Humbert
[1911] Aytoun [1921-1922]; Koch [1972]; Chilton [1982]. Although there is no reference to anything like the suffering
of the Messiah, imagery which was applied to Jesus in the course of Christian mission (cf. 1 Peter 2:22, 24, 25 and
Hooker [1959], neither is there any attempt to claim the Messiah did not "hand[ed] over his soul to
the death" (v. 12). Such an attempt would probably have been made if the purpose of the interpretation was to deny
that the Messiah should die, as Jesus had. ft would appear that such Christian claims were not in mind. Rather, the
point of the phrase is probably that the Messiah risked his very life for the sake of his ministry; that appears to be the
sense in which Is. 53:12 is applied to the hero Phinehas (cf. Numbers 25:13) in Sifre ($ 131). As in the case of the
Messiah of the Psalms of Solomon (cf. 17:27-29 and Tg Isaiah Ii in the Notes), the Targumic Messiah is a zealous
victor. a guardian of the righteous (vv. 8, 9).
54:11-54:17 The military promise to "Jerusalem" is said to be at the expense of "inhabited Rome" (vv. 1, 2): as is the
case in 34:9, the overt reference to Rome is itself probably not representative of the most primitive Targumic
usage, but it betrays an awareness of the earliest perspective of the Tg. Indeed, v. 6 assumes that the Shekhinah
has departed, but v. 8 anticipates its early restoration (cf. also v. 7). "Jerusalem" is innovatively addressed again
106 Translation
brief hour, for a time, 1 took up the face of my Shekhinah from you, but with
everlasting benefits which do not cease I will have compassion on you, says the LORD,
your Redeemer. 54.9 This is like the days of Noah before me: as I swore by my Memra
that the waters of the flood which were in the days of Noah should no more go over the
earth, so I have sworn that my anger will not turn upon you and 7 will not rebuke you.
54.10 For the mountains may pass and the hills be split, but my goodness shall not pass
from you, Jerusalem, and my covenant of peace shall not be cast away, says he who is
about to have compassion on you, says the LORD. 54.11 O needy one, suffering
mortification, city concerning which the peoples say it will not be comforted, behold I
am setting your pavement stones in antimony, and I will lay your foundations with
good stones. 54.12 I will make your wood as pearls and your gates of carbuncles, and
all your border of precious stones. 54.13 All your sons shall be taught in the law of the
LORD, and great shall be the prosperity of your sons. 54.14 In innocence you shall be
Apparatus
54:9 "days" is the reading of the Tg, while the MT and the LXX have "water" (cf. Young HI, p. 365 and Ziegler, p. 325).
“that the waters”: the sense of the two texts is the same, but the syntax of the present rendering is closer to the Tg.
An infinitive construction is used in the MT, The same observation applies to the syntax which follows.
“sworn”, “by my Memra" is added in B. M. 1470, the First and Second Rabbinic Bibles, the Antwerp Polyglot,
and Reuchlinianus.
“upon” renders the same preposition (“) in both texts.
54:10 “be split” the MT reads “shake”. Plausibly, and probably secondarily, Reuchlinianus (in which there is a substan-
tial marginal addition) corrects the text to "cease", which avoids the possible confusion with the other meaning of
the verb (“be saved"). The margin of Reuchlinianus reads as follows:
Even if the virtues of the patriarchs, who are like the mountains, should pass, and the righteousness of the
matriarchs, who are like the hills, should cease, my goodness shall not pass from you, congregation of Israel, and the
covenant of my peace shall not cease; the LORD, who is about to have compassion on you, speaks with an oath.
54:11 "needy" is a possible rendering of the MT (cf. BDB, p. 776).
54:12 “as” is derived from the first letter in “agate” (kdkd, see the RSV, cf. Young III, p. 368), a somewhat unusual term
for the meturgeman. The reading is changed to “in” (b, for k) in Reuchlinianus, Ms. Jews’ College, and the Second
Rabbinic Bible.
54:13 “shail be" (on the first occasion) is present in B.M. 221 [ and 1474, while it is omitted in the other witnesses and
supplied in the RSV. The second usage (which is in the singular) seems to be unanimously attested in the Targum,
although the MT omits it.
54:14 “be far" is the reading of both texts (cf. Young III, p. 368).
*come" is an innovative rendering of "draw near" in the MT.
54:15 “Behold,” is the reading of both texts (cf. Young 111, p. 368).
“exiles” is inspired by the use of the verb gwr in the MT (cf. BDB, pp. 157, 158). Curiously, Young 11, p. 368,
renders the verb as "gather", somewhat as the meturgeman does, with the infinitive taken to mean "surely".
54:16 “the smith": cf. 44:12. The Aramaic term particularly refers to the worker who prepares and maintains fire in the
forge.
54:17 "declare a sinner”: cf. 50:9 in both texts.
55:1 “price” (dmyn) is innovative, in that the term it more literally renders (miryr) comes second in the MT (cf. van
Zijl, p. 46, who gives a misleading impression).
“not with" (I’ 5) is accommodated to the MT (6!) in the First and Second Rabbinic Bibles, the Antwerp Polyglot,
Ms. Jews' College, and Reuchlinianus.
55:2. "your soul" renders both texts (cf. Young III, p. 374).
55:5 "for the sake of” renders both texts (cf. Young HI, p. 374).
Translation 107
established; be far from oppression, for you shall not fear; and from breaking, for it
will not come to you. 54.15 Behold, the exiles of your people shall surely be gathered to
you at the end; the kings of the peoples who are gathered to distress you, Jerusalem,
shall be cast in your midst. 54.16 Behold, I have created the smith who blows fire in
coals, and produces a vessel for its worth. 1 have also created the destroyer to destroy;
54.17 no weapon that is prepared against you, Jerusalem, will prosper, and you shall
declare a sinner every tongue that rises against you in judgment. This is the heritage of
the servants of the LORD, and their innocence before me, says the LORD."
CHAPTER 55
55.1 "Ho, every one who wishes to learn, let him come and learn; and he who has no
money, come, hear and learn! Come, hear and learn, without price and not with
mammon, teaching which is better than wine and milk. 55.2 Why do you spend your
money for that which is not to eat, and your labour for that which does not satisfy?
Attend to my Memra diligently, and eat what is good, and your soul shall delight itself
in that which is fat. 55.3 Incline your ear, and attend to my Memra; hear, that your soul
may live; and I will make with you an everlasting covenant, the sure benefits of David.
55.4 Behold, I appointed him a prince to the peoples, a king and a ruler over all the
kingdoms. 55.5 Behold, people that you know not shall serve you, and people that
knew you not shall run to offer tribute to you, for the sake of the LORD your God,
and of the Holy One of Israel, for he has glorified you. 55.6 Seek the fear ofthe LORD
Notes
in vv. 10, 15, 17 in a way which promises the speedy vindication of the desolate city. Such passages may reflect the
sort of interpretation which supported such movements as the Bar Kokhba revolt.
55:1-55:13 V. 4 would appear to be an allusion to the messianic kingdom, an interpretation which was occasioned
by the reference to David in v. 3. The mention of “tribure” being offered in v. 5 confirms this appearance (cf.
16:1). (The reference to “mammon” in v. I is quite consistent with the early provenience of the interpretation, cf.
108 Translation
while you live, beseech before him while you live; 55.7 let the wicked forsake his wicked
way and man who robs his conceptions: let him return to the service of the LORD, that
he may have mercy upon him, and to the fear of our God, for he will abundantly
pardon. 55.8 For not as my thoughts are your thoughts, neither are your ways correct
as the ways of my goodness, says the LORD. 55.9 For just as the heavens, which are
higher than the earth, so are the ways of my goodness more correct than your ways,
and my thoughts prove (to be) better planned than your thoughts. 55.10 For as the rain
and the snow, which come down from the heavens, and it is not possible for them that
they should return thither, but water the earth, increasing it and making it sprout,
giving seeds, enough for the sower and bread, enough for the eater, 55.11 so is the word
Apparatus
55:9 “just as” is the reading of the Tg. “As” is supplied in the RSV.
“prove[to be] better planned" derives from the same root as the term here rendered “correct”. Indeed, the First
and Second Rabbinic Bibles, and the Antwerp Polyglot accept the variant which has the latter meaning, as does
Stenning (p. 187, following Lagarde). Van Zijl, p. 206, however, is surely correct in following the more difficult
reading.
55:10 “seeds” represents the collective phrase, “son of the seed”, in the Tg.
55:1 “accomplishes” and "prospers" are innovative in the Tg in the sense that the setting of the MT is more strictly es-
chatological (cf. the comment of Young III, p. 384), although perfect forms are used in the Hebrew text.
55:112. “their” is supplied in the RSV, and present in the Tg.
55:3 “name” is the reading of both texts (cf. Young HI, p. 380).
56:2 "a son of man" (br 'n$) follows the reading of the MT quite exactly (br dm). The reading is changed to “the son of
the man" (the more usual idiom) in B.M. 1474, the First and Second Rabbinic Bibles, and Reuchlinianus.
“from” is the reading of both texts.
56:3 "son of Gentiles” (or: “of peoples") renders “the foreigner's son" in the MT.
"like": this reading is augmented to “reckoned as” in the First and Second Rabbinic Bibles, the Antwerp
Polyglot, and Ms. Jews' College.
56:4 “with” represents b, which appears in both texts.
"covenants" is put in the singular in B.M. 1474, and by Stenning (p. 186); cf. also v. 6.
56:5 "them": the MT reads “him”, although the “a” scroll from Qumran agrees with the Tg (and cf. the earlier usage in
both texts).
56:6 “the sons of the" renders both texts.
“from profaning it": cf. v. 2.
“hold fast”: both the MT and the Tg employ plural forms of the participle here.
56:7 "the" (on the first occasion), predictably, becomes “my” in B. M. 1474 (cf. its singular "covenant" in vv. 4, 6 [ac-
cording to Stenning, p. 189], the First and Second Rabbinic Bibles, the Antwerp Polyglot, and Reuchlinianus.
“go up" is well attested as “be taken up” (in B.M. 1474, the Second Rabbinic Bible, the Antwerp Polyglot,
Reuchlinianus, and Ms. Jews' College).
“for” (on the first occasion) is the reading of both texts (cf. Young HI, p. 388).
“will be" is implied in B.M. 2211 (but cf. the margin, which has the passive participle, “is called"). All the other
witnesses follow the MT by reading "shall be called".
56:9 "who were gathered" is inspired by the end of v. 8 in the MT (cf. the RSV margin).
“food” is a verbal form of “to eat" (or “devour”, as in the RSV), but the infinitive is used asa substantive in the Tg.
56:11 “have a strong appetite” renders an idiom also in the MT (cf. Young III, p. 397 n. 18).
“they do not know satiety” renders both texts (cf. Young HI, p. 394), although in the Targumic syntax the last
term appears as an infinitive with 7 preceding.
“who do evil” is arrived at by a simple change of pointing of the term “shepherds” in the MT (cf. Winton
Thomas, p. 59).
“Israel”. “they come" is added in Reuchlinianus. The reading is evidently inspired from the beginning of v. I2 in
the MT.
56:12. “They say,” is the reading of the Tg, while it is supplied in the RSV.
“us”. cf. the RSV margin.
“guzzle” (sb’) is closely related to the verb which follows in the MT (sb’).
Translation 109
of my goodness that goes forth before me; it is not possible that it shall return before
me empty, but accomplishes that which I please, and prospers in the thing for which I
sent it. 55.12 For you shall go out in joy from among the Gentiles, and be led in
peace to your land; the mountains and the hills before you shall shout in singing, and
all the trees of the field shall clap with their branches. 55.13 Instead of the wicked shall
the righteous be established; and instead of the sinners shall those who fear sin be
established; and it shall be before the LORD for a name, for an everlasting sign which
| CHAPTER 56
56.1 Thus says the LORD: “Keep judgment and do righteousness, for my salvation is
near to come, and my virtue to be revealed. 56.2 Blessed is the man who will do this,
and a son of man who will hold it fast, who will keep the sabbath from profaning it,
and will keep his hands from doing any evil." 56.3 Let not a son of Gentiles who has
been added to the people of the LORD say, “The LORD will surely separate me from
his people”; and let not the eunuch say, “Behold, I am /ike a dry tree." 56.4 For thus
says the LORD: “To the eunuchs who keep the days of the sabbaths that are mine, who
are pleased with the things I wish and hold fast my covenants, 56.5 I will give them in
my sanctuary and within the land of my Shekhinah’s house a place and a name better
than sons and daughters; I will give them an everlasting name which shall not cease.
56.6 And the sons of the Gentiles who have been added to the people of the LORD, to
minister to him, to love the name of the LORD, and to be his servants, every one who
will keep the sabbath from profaning it, and hold fast my covenants— 56.7 these I will
bring to the holy mountain, and make them joyful in my house of prayer; their burnt
offerings and their holy sacrifices will even go up for [my] pleasure on my altar; for my
sanctuary will be a house of prayer for all the peoples. 56.8 Thus says the LORD God
who is about to gather the outcasts of Israel, I will yet bring near their exiles, to gather
ithem." 56.9 All the kings of the peoples who were gathered to distress you, Jerusalem,
will be cast in your midst; they will be food for the beasts of the field—every beast of
the forest will eat to satiety from them. 56.10 All their watchmen are blind, they are all
without any knowledge; dumb dogs, they cannot bark; slumbering, laying down, lov-
ing to sleep. 56.11 The dogs have a strong appetite; they do not know satiety. And they
who do evil do not know [how] to understand; they have all gone into exile, each his
own way, each to plunder the mammon of Israel. 56.12 They say, “Come, and let us
guzzle wine, let us be drunk with old wine; and our feast of tomorrow will be better
than this day S, very great.” 2j
Notes
5:23 in the Notes.) Along with this military triumph, the motives of a return to Temple "service" (v. 7), and from
“among the Gentiles" (v. 12), are—as usual—also prominent.
56:1-56:12 The particular association in the Tg between the “Shekhinah’s house" and “Gentiles” (vv. 3-7) is strik-
ing, especially in the context of Jesus' reputed citation of v. 7 during his occupation of the Temple (cf. especially
Luke 19:46, as cited in the Apparatus, but also Matthew 21:13; Mark 11:17). But the emphasis of the passage falls
on the return of "exiles" (v. 8) and on the concommitant victory of "Jerusalem" over the hapless Gentile "kings"
(v. 9, cf. 54:15b). The vindication which is to come, however, also involves judgment on leaders, who use the
occasion of exile to “plunder” (v. 11, cf. 31:2).
110 Translation
CHAPTER 57
57.1 The righteous die, and no one lays my fear to heart; and men of recompenses of
mercy are gathered, while they do not understand. For from before the evil which is
about to come the righteous are gathered, 57.2 they will enter into peace; they will rest
in the place of their bedroom who perform his law. 57.3 But you, draw near hither,
people of the generation whose deeds are evil, whose plant was from a holy plant, and
they are adulterers and harlots. 57.4 Of whom are you making sport? And before
whom will you open your mouth and continue speaking great things? Are you not
children of a rebel, the offspring of deceit, 57.5 you who serve idols under every green
tree and sacrifice children in the valleys, under the clefts of the rocks? 57.6 Among the
smooth rock of the valley is your portion; even rhere they are your lot; to them you
have poured out drink offerings, you have brought offerings. Shall my Memra repent
for these things? 57.7 Upon a high and lofty mountain you have set the place of your
camping, and thither you went up to offer sacrifice. 57.8 Behind the door and the
Apparatus
57:1 "die": both this verb and the preceding adjective are plural in the Tg.
“mercy” renders the equivalent of the noun rendered “devout” in the RSV.
57:2 “his” actually corresponds to the MT, in that the final participial phrase is cast in the singular (unlike the Tg).
ST3 "harlois": the MT presents the feminine, singular, imperfect form of the cognate verb; the Tg presents a participle.
57:6 “rock”: “stones” is supplied in the RSV. On the difficulty of the MT, cf. Young IH, pp. 402, 403.
“poured out" (nsykt) is the reading of all the witnesses except B.M. 2211, which reads "taken" (nsbr) as the result of
scribal miscopying.
57:8 "covenant": “bargain” in the RSV is supplied.
“place”. the MT reads “hand” (cf. Young HI, p. 405).
57:9 “the kingdom": cf, the RSV margin.
"deeds": apart from B.M. 2211, “good” is added in all the extant witnesses.
57:10 "you promised to repent”: syntactically, the clause is not innovative. The First and Second Rabbinic Bibles, the
Antwerp Polyglot, and Ms. Jews’ College manifest an attempt to make good the omission from the MT, and
Stenning, p. 190, approves of the fuller texts. But the clause which follows in the Tg shows that the meturgeman
decided to develop the idea of the MT in a creative way. The sense of the interpretation is that the promise to repent
came easily during difficult times, and was forgotten during prosperity.
57:11 "lay (my fear) upon your heart” is the reading of both texts (cf. Young HI, pp. 405, 406).
“if you repented”: "to the law" is added in B.M. 1474 and the Second Rabbinic Bible; “to my law” is a marginal
reading in B.M. 2211. These variants are perfectly understandable as expansions which cohere with the idiom of the
Tg (cf. 26:10; 42:14). But the inconsistent nature of their attestation suggests they are secondary (pace Stenning, pp.
190, 191).
57:13 “all” is the reading of both texts.
57:14. “he will say" renders both texts (cf. Young tll, p. 409).
"turn" renders both texts.
57:15 “broken” and “humble” are in the first instance plural in the Tg, while the formation of the MT is in the singular.
Thereafter, both texts employ plural constructions.
57:16 "be" represents the actual usage of the verb "to be" in the Tg; it is auxillary in the RSV.
“the breathing beings" might more literally be rendered “breaths” in both texts.
57:17 "removed. . .": "T" (as the subject of “hid”) and “my face” are supplied renderings in the RSV (cf. Young IIL, p.
409); the form in the MT is infinitive.
Translation HI
doorpost you have set the symbol of your idols, you resembled a woman who was
beloved by her husband and strayed after strangers, you have made wide the place of
your camping; and you have made a covenant for yourself with them, you have loved
the place of their bedroom, you have chosen a place. 57.9 When you performed the law
for yourself, you prospered in the kingdom, and when you multiplied for yourself
deeds, your armies were many; you sent your messengers far off, and humbled the
strong ones of the peoples to Sheol. 57.10 In the length of your ways you promised to
repent, you increased many possessions, and so you did not hope to repent. 57.11
Whom did you dread and before whom fear, so that you continued to speak lies, and
did not remember my service, did not lay my fear upon your heart? Have I not given
you respite for a long time, that if you repented-and before me you did not repent?
57.12 I have told you that good deeds are virtues for you, but you increased for yourself
evil deeds which will not profit you. 57.13 Cry out, if now the deeds of your deceit with
which you were labouring from your childhood will deliver you! The wind will carry
them all off, they will be for nothing. But he who trusts in my Memra shall possess the
land, and shall inherit my holy mountain.
57.14 And he will say, “Teach, and exhort, turn the heart of the people to a correct
way, remove the obstruction of the wicked from the way of the congregation of my
people." 57.15 For thus says the high and lofty One who dwells in the heavens, whose
name is Holy; in the height he dwells, and his Shekhinah is holy. He promises to deliver
the broken in heart and the humble of spirit, to establish the spirit of the humble, and
to help the heart of the broken. 57.16 *For I will not so avenge for ever, nor will my
anger always be (so); for Lam about to restore the spirits of the dead, and the breathing
beings I have made. 57.17 Because of the sins of their mammon, which they robbed, my
anger was upon them, I smote them, removed my Shekhinah from them and cast them
out; I scattered their exiles because they went astray after the fantasy of their heart.
Notes,
57:1-57:13 The phrase “recompenses of mercy" (v. 1) is reminiscent of a Mishnaic usage, attributed to Simon the
Just, a member of the ancient “Great Assembly” (cf. Avoth 1.2, the phrase there is gmylwt hsdym, and it is
associated with “law” [hrwrh] and “service” [h bwdh]), and the language of v. 3 also accords with that of the
Tannaitic framework of the Tg (cf. 5:7; 6:137 17:10). On the other hand, the harsh change of tack in the book of
Isaiah leads to a reversal of the imagery of womanhood in v. 8: the prosperous mother of 54:1 has become a
wayward wife. (The surprising ease with which this transition is effected may remind us of the apparently
Amoraic reference to feminine idols at 44:13. In this case, the usage would be seen as part of the Amoraic stratum
of the passage, cf. vv. 18, 19 below). “Possessions” are named as the reason for the failure “to repent” (v. 10), even
though experience had taught the valuc of the law (v. 9), and despite God's prolonged offer of repentance
(vv. 11, 12; cf. 26:10; 42:14).
57:14-57:21 A movement of restorative teaching is announced from v. 14, directed to “rhe congregation", and
directed from God, who dwells “in the height”, where the Shekhinah is (v. 15). The perspective seems to have
shifted to a post-nationalistic experience; the Shekhinah appears more definitively to have been removed (v. 17)
112 Translation
57.18 The way of their repentance is disclosed before me, and | will forgive them; I will
have compassion on them and requite them with consolations, and those who mourn
them. 57.19 The one who creates speech of lips in the mouth of every man says, Peace
will be done for the righteous, who have kept my law from the beginning, and peace
will be done for the penitent, who have repented to my law recently, says the LORD;
and I will forgive them. 57.20 But the wicked are like the tossing sea which seeks to rest
and it cannot, and its waters disturb mire and dirt. 57.21 There is no peace, says my
God, for the wicked."
CHAPTER 58
58.1 “Prophet, call with your throat, spare not, lift up your voice like the sound of the
trumpet; declare to my people their apostasies, to the house of Jacob their sins. 58.2
Yet before me they seek teaching daily, as if they wished to know ways which are
correct before me, as if they were a people that did virtue and were not forsaken from
the judgment of their God; they ask before me a true judgment, as if they wished to
draw near to the fear of the LORD. 58.3 They say, ‘Why have we fasted, as is disclosed
before you? Why have we afflicted ourselves, as is known before you?’ Prophet, say to
them: Behold, in the day of your fasts you seek your own pleasures, and bring near all
Apparatus
57:18 "and those who mourn" renders both texts (cf. Young Ill, p. 409). The RSV translators have transposed the be-
ginning of v. 19 in the MT to the end of v. 18.
57:19 “The one who creates. . . of lips" renders both texts (cf. the last remark, and Young III, p. 409).
"recently": as at 33:13, gryb in the Tg is arrived at by a word play on qrwb in the MT.
“the LORD”: “the prophets of” precedes in the First and Second Rabbinic Bibles, the Antwerp Polyglot, Reuchli-
nianus, and Ms, Jews’ College.
58:1 "call with (your) throat” is also the reading of the MT (cf. Young III, p. 415).
58:3 “afflicted” renders both texts.
“seek”: the MT has “find”,
“bring near” renders both texts.
58:4 “for quarrel and for contention" renders both texts (cf. Young IH, p. 417).
“You will not fast" represents both texts.
“their” is the reading of B.M. 2211 alone. In this case, it is contradicted by both B.M. 1470 and B.M. 1474 (as well
as the other extant witnesses), so that the reading “your™ might be preferred.
58:5 “afflict”: cf. v. 3.
58:7 “nurture” (prns) derives by word play from "share" (prs) in the MT.
“your” is attested only by B.M. 2211 and 1470.
58:11 “in” renders the same preposition taken as “with” in the RSV. The following words are not greatly innovative, cf.
the RSV margin and Young lll, pp. 422, 423 (through n. 12).
58:12 "they will build from you" is the reading of both texts (cf. Young HI, pp. 422, 424, 425).
"establishes" derives from the same root as "raise", which appears earlier in the verse.
Translation 113
your stumblings. 58.4 Behold, you fast only for quarrel and for contention and to hit
with the wicked fist. You will not fast with fasts like these to make their voice to be
heard on high. 58.5 Is this it, the fast that I take pleasure in, a day for a man to afflict
himself? Is it to bow down his head like a rush that is bowed down, and to lodge upon
sackcloth and ashes? Do you call this a fast, and a day that is a pleasure before the
LORD? 58.6 Is not this iz, the fast that I take pleasure in: disperse a wicked congrega-
tion, undo bands, writings of perverted judgment, let those who were robbed depart
free, and remove every perverted judgment? 58.7 Will you not nurture from your bread
the hungry, and bring needy outcasts into the midst of your house; when you shall see
the naked, cover him, and not suppress your eye from a relative of your flesh? 58.8
Then shall your light be revealed as the dawn, and the healing of your stroke go up
speedily; your virtues shall go before you, in glory before the LORD you shall be
gathered. 58.9 Then you shall pray, and the LORD will accept your prayer; you shall
beseech before him and he will carry out your request. M you take away from your
midst perversion of judgment, pointing with the finger and speaking sayings of oppres-
sion, 58.10 if your soul is kindled before the hungry and satisfies the soul of the
afflicted, then shall your light arise in the darkness and your gloom will be as the
noonday. 58.11 And the LORD will /ead you continually, and satisfy your soul in the
years of drought, and your body will live in everlasting life; and your soul shall be full
of pleasures like a channeled garden which is watered, like a spring of water, whose
waters cease not. 58.12 And they will build from you ancient ruins; you shall raise up
the foundations of many generations; they will call you the one who establishes the
correct way, the restorer of the wicked to the law. 58.13 If you turn back your foot
from the sabbath, from doing your pleasure on my holy day, and celebrate the sabbath
with delights, honour the holy day of the LORD; if you give honour before it, not
going your own way, or supplying your own pleasure, or talking sayings of oppression;
58.14 then you shall take delight before the LORD, and he will make you dwell upon
the strongholds of the earth; he will feed you with the fruits of the heritage of Jacob
your father, for by the Memra of the LORD it is so decreed."
Notes
than it is expected soon to return (cf. 56:5). Vv. 18, 19 particularly suit the Amoraic framework of the Tg (cf.
21:12; 33:13). In Berakhoth 34b, the Amora-R. Johanan interprets Is. 57:19 in a similar way (cf. Chilton [1982].
As in 6:10 and 53:5, however, the old practice of understanding healing in terms of forgiveness is maintained in
vv. 18, 19.
58:1-58:14 The particular features of the congregation’s life which, in the interpretation, occasion God's wrath are
false, hypocritical teaching (v. 2) and "perverted judgment" (vv. 6, 9, cf. 29:21; the verb "to turn aside" becomes
“perverted” as a participle). The imagery of the promise, “everlasting life" where the soul is “full of pleasures like
a channeled garden (v. 11) is already familiar to us (cf. 1:30; 4:3; 32:20 ["irrigation" in the last passage is the same
term here rendered "channeled"]). Indeed, such imagery should probably not at all be thought of as peculiar to the
Amoraic meturgeman, 10 whose work we called attention above. The restored community will truly establish
“the correct way" (v. 12, cf. v. 2), and dwell in “strongholds” (v. 14).
114 Translation
CHAPTER 59
59.1 Behold, it is not from shortening of hand before the LORD that you are not saved,
nor because it is difficult before him to hear that your prayer is not accepted; 59.2 but
your sins have made a separation between you and your God, and your iniquities have
deserved the removal of the face of my Shekhinah from you, so that he does not accept
your prayer. 59.3 For your hands are involved with innocent blood and your fingers
with sins; your lips speak deceit, your tongue meditates frauds. 59.4 No one prays in
truth, no one goes to law with faithfulness; they rely on nothing and speak deceit, they
hasten and bring forth from their heart sayings of oppression. 59.5 Behold, [they are) as
poisonous adders' eggs, and as webs which the spider weaves; whoever eats their eggs
dies, and they warm and bring forth poisonous, wounding serpents. 59.6 Behold, as the
webs of a spider which are not suitable for covering oneself, so there is no profit in the
deeds of the wicked. Their deeds are deeds of oppression, and deceitful labour is in
their hands. 59.7 Their feet run to do what is evil, and they make haste to shed innocent
blood: their conceptions are conceptions of oppression, spoil and breaking are in their
highways. 59.8 The way of peace they know not, and there is no judgment in their
going; they have made their roads crooked, no one who goes in them knows peace. 59.9
Therefore judgment is far from us, and virtues do not meet us; we look for light, and
behold, darkness, and for brightness, and behold as in the gloom we walk. 59.10 We
grope for walls like the blind, we grope like those who have no eyes; we stumble at
noon just as those who stumble in the gloom, the world is shut on our faces just as
the graves are shut on the faces of the dead. 59.11 We are dejected before our enemies
who are gathered against us like bears, we all moan and moan like doves; we look for
Apparatus
59:1 "difficult" might also be rendered “dull”, as in the MT/ RSV, but the change in context within the Tg demands an
alteration of construal.
59:2. "my Shekhinah" becomes “the Shekhinah" in B.M. 1474, the First and Second Rabbinic Bibles, the Antwerp Poly-
glot, and Reuchlinianus.
59:4 “prays”: the MT reads “calls” (cf. Young III, p. 429).
“they” is innovative, in that infinitive forms are used in the MT (cf. Young III, p. 431).
59:8 “them”: the MT reads “it”.
59:10 "the dead” is the reading of both texts (cf. Young ll, p. 433).
59:13 “rebelled” renders both texts, cf. 1:2 and van Zijl, p. 112.
“against” renders b in both texts.
"their" in the Tg is inspired by what the meturgeman took to be the use of the third person singular pronoun in the
MT (cf. Young II, p. 436 n. 16).
59:15 “plundered” renders both texts (cf. Young III, p. 435), and particularly accords with the usual diction of the Tg.
59:16 "person" is usually rendered “man” in this translation. The present diction is chosen to distinguish ‘nS from the
usage of gbr earlier.
“saved” renders both texts (cf. Young III, p. 437).
59:18 “recompenses” renders both texts (cf. Young HI, p. 439, and van Zijl, p. 39), but it may be considered innovative
in view of 35:4. The same term appears as “requital” below, in accordance with the diction of the RSV.
59:21 "sons" (on several occasions): the MT uses the term "seed" (cf. Young HI, p. 439, and Wilcox [1979]).
Translation 115
judgment, but there is none; for salvation, but it is far from us. 59.12 For our sins are
numerous before you, and our iniquities testify against us; for our sins are disclosed
‘to us, and we know our iniquities; 59.13 we have rebelled and lied against the Memra
iof the LORD, and we have turned away from following the service of our God, and
iwe were speaking deceit and error, hastening and bringing forth from their heart
| lying words. 59.14 Judgment is turned back, and virtue stands afar off; for those who
` do the truth have stumbled in the public square, and those who accomplish faithful-
ness are not able to be revealed. 59.15 Those who do the truth are hidden, and those
who depart from evil are plundered. Jt was disclosed before the LORD, and it was an
evil before him that there was no judgment. 59.16 7t was disclosed before him, and
there was no man whose deeds were good, and it was known before him, and there
was no person who would arise and beseech concerning them; then by his strong arm
he saved them, and by the Memra of his pleasure he helped them. 59.17 He will be
revealed to do virtues for his people, strength and salvation he will bring by his
Memra to those who fear him, to do [them], to take retribution in strength from the
adversaries of his people, and he will return vengeance to his enemies. 59.18 He is
master of recompenses, recompense he will pay, retribution to his adversaries, requi-
tal to his enemies; to the islands he will render requital. 59.19 So they shall fear the
name of the LORD from the west, and his glory from the rising of the sun; for those
who distress will come like the overflowing of the Euphrates river, by the Memra of
the LORD they shall be plundered. 59.20 “And he will come to Zion as Redeemer, to
return the rebels of the house of Jacob to the law, says the LORD. 59.21 And as for
me, this is my covenant with them, says the LORD, my holy spirit which is upon
you, and the words of my prophecy which I have put in your mouth, shall not pass
out of your mouth, or out of the mouth of your sons, or out of the mouth of your
sons’ sons, says the LORD, from this time forth and for evermore.”
Notes
59:1-59:21 The perspective of the Shekhinah’s removal, and the consequent uselessness of prayer, is the fundamental
perspective still (vv. 1, 2, 11-13, cf. 57:17). But, along with this theological aspect of the present situation, there is
also profound moral turpitude (vv. 4f., 13f., cf. particularly v. 5 with 30:6 and v. 6 with 31:2, for the usage of
previously introduced turns of phrase). The condition is, indeed, so extreme as to be likened to death (v. 10). In
stark contrast to the promise of chapter 53, there is no one to intercede (v. 16). Messianic vindication is here
replaced by God's immediate action (vv. 16f.) as “master of recompenses" (v. 18, cf. 35:4). These indications that
we are dealing primarily with the Amoraic meturgeman are confirmed by the simile in v. [9 (cf. 48:18 in the
Notes, but also the remark on “sons” in the Apparatus, in respect of v. 21).
116 Translation
CHAPTER 60
60.1 Arise, shine, Jerusalem; for the time of your salvation has come, and the glory of
the LORD will be revealed upon you. 60.2 For behold, darkness shall cover rhe earth,
and gloom the kingdoms; but the Shekhinah of the LORD will settle in you, and his
glory will be revealed upon you. 60.3 And peoples shall come to your light, and kings
before your brightness. 60.4 Lift up, Jerusalem, your eyes round about, and see all the
sons of the people of your exiles who are gathered together, they come to your midst;
your sons shall come from far, and your daughters shall be carried on hips. 60.5 Then
you shall see and be radiant, and you shall fear and your heart widen in fear of sins;
because the wealth of the west is transferred to you, the possessions of the peoples shall
be brought into your midst. 60.6 The caravans of the Arabians shall cover you around,
the dromedaries of Midian and Ephah; all those from Sheba will come. They shall be
burdened with gold and frankincense, and those who come with them will be declaring
the praises of the LORD. 60.7 All the sheep of the Arabians shall be gathered into your
midst, the rams of Nebat shall minister to you; they will be offered up for pleasure upon
my altar, and I will glorify my glorious house. 60.8 Who are these that come openly like
swift clouds, and (are) not to be checked? The exiles of Israel, who are gathered and
come to their land, even like doves which return to the midst of their windows/ 60.9
For islands shall wait for my Memra, those who go down in ships of the sea-which
spreads its sails first?-to bring your sons from far, their silver and their gold with them,
for the name of the LORD your God, and for the Holy One of Israel, because he has
Apparatus
60:4 "hip(s)" is also the reading of the MT (cf. BDB, p. 841).
60:5 “widen” represents both texts (cf. Young III, p. 443).
"west" represents a directional rendering of "sea" in the MT.
60:6 “Ephah”: the Tg actually uses a different word (Aw/d), but in reference to the same place (cf. Levy 1, p. 258).
60:7 “sheep” renders both texts.
“Nebat”: the slight spelling change is no major innovation, but it would seem to refer to Nabatea (cf. Levy U, p.
85; Smolar and Aberbach [1983] 117).
60:10 “sons of" is the reading of both texts.
60:14 “benr” is slightly innovative in form and diction. The same verb is used at 58:5.
60:15 "from generation to generation" renders both texts, cf. 13:20 and BDB, pp. 189, 190,
60:16 “plunder of their kings”: cf. the LXX (Ziegler, p. 347) and Komlosh (1967) 19,
60:17. "[appoint]" represents a second sense of “make” (wy), in order to construe the innovative syntax of the Tg.
60:18 "spoil and breaking”: cf. 59:7 and (more innovatively) 41:29.
60:19 "nor even": with all the extant witnesses except B.M. 2211 and the Antwerp Polyglot (including B.M. 1470 and
1474), the emphatically negative p /'should be read here. B.M. 2211 has p alone.
“by night": cf. the RSV margin.
60:21 "pleasant plant": cf. 5:7. The latter term exactly corresponds to the MT root (nsr, RSV: "shoot"), but innova-
tion in respect of meaning is evident from the usage of the Tg elsewhere (cf. van Zijl, p. 122).
60:22 “He that is small": the last word corresponds to "smallest" in the RSV/ MT, the superlative rendering being in-
terpretative.
“thousand” is the reading of both texts (cf. Young Ill, p. 456).
Translation 117
glorified you. 60.10 The sons of Gentiles shall build up your walls, and their kings shall
minister to you; for in my wrath I smote you, but in my pleasure 1 will have mercy upon
you. 60.11 Your gates shall be opened continually; day and night they shall not be shut;
that men may bring into your midst the possessions of the Gentiles, with their kings
chained. 60.12 For any people and kingdom that will not serve you, Jerusalem, shall
perish; those peoples shall be utterly destroyed. 60.13 The glory of Lebanon shall be
brought into your midst, cypresses, planes, and pines together, to beautify the place of
my sanctuary; and I will make the place of the dwelling of my Shekhinah glorious.
60.14 The sons of those who subjugated you shall come bent into your midst; and all
who used to incite you to anger shall bow down to beseech from you at your feet; they
shall call you the City of the LORD, Zion with which the Holy One of Israel is pleased.
60.15 Whereas you have been forsaken and cast out, with no one passing through, I
will make you glorious for ever, a house of joy from generation to generation. 60.16
You shall be satisfied with the possessions of the Gentiles, you shall be indulged with
the plunder of their kings; and you shall know that I, the LORD, am your Saviour and
your Redeemer, the Strong One of Jacob. 60.17 Instead of the bronze which they
plundered from you, Jerusalem, Y will bring gold, and instead of iron, I will bring silver,
instead of wood, bronze, instead of stones, iron. I will make your guardians peace and
[appoint] your rulers in virtue. 60.18 Violence shall no more be heard in your land,
spoil and breaking within your border; they shall celebrate salvation upon your walls,
and upon your gates they will be praising. 60.19 You shall no longer need the sun for
light by day nor even the moon for brightness by night; but the LORD shall be your
everlasting light, and your God will be your glory. 60.20 Your kingdom shall no more
cease, nor your glory pass away; for the LORD shall be your everlasting light, and your
days of mourning shall be ended. 60.21 Your people shall all be virtuous; they shall
possess the land for ever, my pleasant plant, the work of my might, that 1 might be
glorified. 60.22 He that is small among them shall become a thousand, and he that is
faint a strong people: I am the LORD; in its time I will bring it.
Notes
60:1-60:22 The direct address to “Jerusalem”, so prominent in chapters 54 and 56, is taken up again here (vv. 1, 4, 12,
17) and the Shekhinah is once again portrayed as soon to return (vv. 2, 13, cf. 56:5 in comparison with 57:17).
Return from exile (vv. 4, 8) and wealth (vv. 5, 11, 16) are, as is typical in the Tg, associated with the cultic
restoration. Less typically, there is particular teference to Arab “caravans” in vv. 6, 7, perhaps with specific allusion
to Nabatean merchant activity (cf. “Nebat” in v. 7 and the Apparatus). The interpretation need not imply technically
bedouin culture, which seems not to have emerged until the third century A.D. (cf. Rogerson [1978] 44, 45), but may
simply presuppose Nabatean prosperity, whose influence was felt during the (probably Tannaitic) period of the
meturgeman (cf. Starcky [1955], who refers specifically to v. 7 in the Tg on p. 85). (Reference is made to the generally
commercial use of camels by Jeremias [1969] 31, and the history of Nabatea is sketched in Schürer [1, 1973] 575f.
Starcky, p. 87, calls attention to the traditional use of camels among the Nabateans, and traces their history beyond
A.D. 106; discussion of reference to them as Arabs is to be found both in Starcky and Schürer.) There are, however,
also indications of Amoraic interpretation in the passage. V. 8 picks up language from 35:6, and v. 9 would appear
to apply the same image as is used in 18:1 (albeit in a different way). On the other hand, the later verse is also
reminiscent of 2:16; 23:1, 14, and the reference to “islands” would not appear to be Amoraic. Finally, the “pleasant
plant” language is also early (v. 21, cf. 5:7).
118 Translation
CHAPTER 61
61.1 The prophet said, A spirit of prophecy before the LORD God is upon me, because
the LORD has exalted me to announce good tidings to the poor; he has sent me to
strengthen the brokenhearted, to proclaim liberty to the captives, to those who are
bound, Be revealed to light; 61.2 to proclaim the year of pleasure before the LORD,
and the day of vengeance before our God; to comfort all those who mourn; 61.3 to
confuse those who mourn in Zion—to give them a diadem instead of ashes, oil of joy
instead of mourning, a praising spirit instead of their spirit which was dejected; that
they may call them true princes, the people of the LORD, that he may be glorified. 61.4
They shall build up ancient ruins, they shall raise up former devastations; cities that
were ruined shall be repaired, devastations of many generations. 61.5 Aliens shall stand
and feed your flocks, the sons of Gentiles shall be your ploughmen and vinedressers,
61.6 but you shall be called the priests of the LORD, men shall speak of you as those
who minister before our God; you shall eat the possessions of the Gentiles, and in their
glory you shall be indulged. 61.7 Instead of your being ashamed and confounded, two
for one the benefits I promised you I will bring to you, and the Gentiles will be
Apparatus
61:1 "poor": cf. the RSV margin.
61:3 “confuse”: Stenning, p. 205, follows the witnesses which accommodate to the MT, but Sperber, p. 121, accepts the
reading of the British Museum manuscripts (2211 and 1474). The forms involved are so distinctive as to rule out an
error in copying as the explanation of the unusual reading. The other witnesses simply seem to try to decode a
difficult hapax legomenon.
61:4 "shall be repaired" is an innovation which is unique to B.M. 2211.
61:5 “sons of” is the reading of both texts.
61:6 “their glory" renders both texts.
*you shall be": the form is passive or reflexive in both texts (cf. Young III, p. 463).
61:7 “confounded” ('tcn twn) is the verbal equivalent of the root kim, which appears in the nominal form rendered "dis-
honour" in the RSV.
"their", "they", and "theirs": cf. the RSV margin.
61:9 "sons": the reading of the MT is "seed" (cf. Young III, p. 463, 59:21 in the Apparatus).
61:10 "priest" (khn? is inspired from "decks" (khn) in the MT, which in fact is related to the Hebrew noun “priest”,
as well (cf. BDB, p. 464).
62:1. "give quiet": the MT reads "be quiet”.
“kingdoms” is the reading of B.M. 1474, 1470, Reuchlinianus, and Ms. Jews’ College. The reading of B.M. 2211 is
singular, but cf, the regular usage in the Tg (van Zijl, p. 106).
“the dawn” (Sprpr’ is the reading of all extant witnesses except B.M. 2211, which reads "the choice field” (spr
br’). This is probably an error (so Stenning, p. 207, pace Sperber, p. 122, van Zijl, pp. 32, 196). The variant is
possible, but in view of 58:8, the majority reading should probably be accepted here.
62:2 "The Gentiles" : "all" precedes in B.M. 2211 alone, but cf. above for the scribal unreliability of this witness in the
present section.
“they shall call": the MT reads the participle, masculine singular.
62:4 “pleasure” (rw): the MT employs the equivalent verb (ips. cf. Young HI, p. 467).
62:5 "just as”: the comparison is only implied in the MT.
62:6 “continually” renders both texts.
“remembrance” in the Tg is a noun, while the form in the MT is verbal.
62:7 “a praise": the definite article is used here in the First and Second Rabbinic Bibles, the Antwerp Polyglot, and
Ms. Jews’ College.
62:8 "sons of" renders both texts (cf. Young III, p. 470).
Translation 119
ashamed who were boasting in their lot; therefore in their land they shall possess two
for one: theirs shall be everlasting joy. 61.8 For I the LORD love judgment, despised
before me are deceit and oppression: | will in truth give them a reward of their deeds,
and I will make an eternal covenant with them. 61.9 Their sons shall be exalted among
the Gentiles, and their sons’ sons in the midst of the kingdoms; all who see them will
acknowledge them, that they are the seed whom the LORD has blessed. 61.10 Jerusa-
lem said, | will greatly rejoice in the Memra of the LORD, my soul shall exult in the
salvation of my God; for he has clothed me with garments of salvation, he has wrapped
me with a robe of virtue, as the bridegroom who prospers in his canopy, and as the high
priest who is prepared in his garments, and as the bride who is adorned with her
ornaments. 61.11 For as the earth which brings forth its growth, and as a channelled
garden which increases what is sown in it, so the LORD God will disclose the virtue
and the praise of Jerusalem before all the Gentiles.
CHAPTER 62
62.1 Until I accomplish salvation for Zion, I will not give rest to the Gentiles, and until
I bring consolation for Jerusalem, I will not give quiet to the kingdoms; until her light
is revealed as the dawn, and her salvation burns as a torch. 62.2 The Gentiles shall see
your innocence, and all the kings your glory; and they shall call you by the new name
which by his Memra the LORD will make clear. 62.3 You shall be a diadem of joy
before the LORD, and a crown of praise before your God. 62.4 You shall no more be
termed Forsaken, and your land shall no more be termed Desolate; but you shall be
called, Those who do my pleasure in her, and your land /nhabitant; for there shall be
pleasure before the LORD in you, and your land shall be inhabited. 62.5 For just asa
young man cohabits with a virgin, so shall your sons co-inhabit in your midst, and just
as the bridegroom rejoices with the bride, so shall your God rejoice over you. 62.6
Behold, the deeds of your fathers, the righteous, O city of Jerusalem, are prepared and
watched before me; all the day and all the night continually they do not cease. The
remembrance of your benefits is spoken of before the LORD, it does not cease, 62.7
and their remembrance shall not cease before him until he establishes Jerusalem and
makes it a praise in the earth. 62.8 The LORD has sworn by his right hand and by his
strong arm: “I will not again give your grain to be food for your enemies, and the sons
Notes
61:1-61:11 The explicit focus on "Jerusalem" is maintained (vv. 10, 11, cf. chapter 60) as the recipient of “prophecy”
(v. 1). The language of the promise in v. 7 picks up an idiom introduced in 40:2, althouglit is applied in a different
way. More importantly, the “diadem” of v. 3 is reminiscent of 28:5, and may be taken as alluding to the place of the
Messiah in the restoration of Jerusalem (cf. chapter 53). There is certainly an emphasis on the total defeat of “the
Gentiles” (cf. vv. 6, ?, 9, 11) which is consistent with the messianic teaching of the Tg (cf. 16:1), and the rebuilding of
the Temple—one of the Messiah's functions (53:5)—is presupposed in v. 10. Even the term "canopy" (v. 10) may
aliude to a new situation, in which the Shekhinah is restored (cf. 4:5).
62:1-62:12 In respect of both Jerusalem (cf. vv. 1, 6, 7—all as in the MT) and the “Gentiles” (cf, vv. 1, 2. & and
“peoples” [in both texts] at v. 10) the themes of this passage carry on smoothly from the last chapter. The "diadent” of
v. 3, however, does not appear to carry the full messianic significance which is apparent in 28:5, and which may be
120 Translation
of Gentiles shall not drink your wine for which you have laboured; 62.9 but those who
garner the grain shall eat it and give praise before the LORD; and those who press the
wine will drink it in my holy courts. 62.10 Prophets, go through and return by the
gates, turn the heart of the people to a correct way; announce good reports and
consolations to the righteous who have removed the impulsive fantasy which is like a
stone of stumbling, lift up an ensign over the peoples. 62.11 Behold, the LORD has
proclaimed to the end of the earth: Say to the congregation of Zion, "Behold, your
saviour is revealed; behold, the reward of those accomplishing his Memra is with him,
and all their deeds are disclosed before him." 62.12 And they shall be called The holy
people, The redeemed of the LORD; and you shall be called Sought out, a city which is
not forsaken.
CHAPTER 63
63.1 He is about to bring a stroke upon Edom, a strong avenger upon Bozrah, to take
the just retribution of his people, just as he swore to them by his Memra. He said,
Behold, Y am revealed-just as I spoke-in virtue, there is great force before me to save.
63.2 Why will mountains be red from the blood of those killed, and plains gush forth
like wine in the press? 63.3 “Behold, as grapes trodden in the press, so shall slaughter
increase among the armies of the peoples, and their will be no strength for them before
me; I will kil them in my anger and trample them in my wrath; / will break the strength
of their strong ones before me, and | will annihilate all their wise ones. 63.4 For the day
Apparatus
62:10 "by" and “turn” render both texts.
"removed" (sig) and “stumbling” (tq! ) are related by word play to "clear" (sg/) in the MT.
62:11 "and {a/f}” becomes "because" in B.M. 1470, 1474, the Antwerp Polyglot, Reuchlinianus, and Ms. Jews’ College.
63:1 "He" becomes “He who says these things" in all witnesses except B.M. 2211 and 1470. The less plain reading of
these two British Museum manuscripts should probably not be set aside; the additional phrase might be a gloss.
“spoke”: the MT has "speaking" (cf. Young III, p. 475).
“in” renders both texts (and “righteousness” follows in the MT).
“great” is also in the MT (RSV: “mighty”).
*force" is derived from "strength" (kh) earlier ín the MT (cf. also "strong" in the Tg).
63:3 "the press": the noun here used differs (rom v. 2 in the MT, while the same word is used in the Tg.
63:5 "saved" is the reading of both texts (cf. Young III, p. 475).
63:6 “to” represents the same preposition (‘/) rendered “on” in the RSV.
63:8 "who" is omitted in B.M. 2211 and the Antwerp Polyglot. The latter witness, and the inclusion of the term in
B.M. 1470 and 1474, would suggest the omission represents accommodation to the MT.
63:9 "every" represents the same word rendered “all” in the RSV.
“he did not afflict”: cf. the RSV margin.
63:11 “his people" is the reading of both texts (cf. Young HI, p. 479).
“them” (after *brought") is the reading of both texts, but “among them" replaces “in his midst” in the MT.
63:12. "reed sea”: cf. 43:2.
63:14. “them” is collective in the MT (cf. Young IM, p. 479).
Translation 121
of vengeance is before me, and the year of my peoples's salvation has come. 63.5 It was
disclosed before me, but there was no man whose deeds were good; it was known
before me, but there was no person who would arise and beseech concerning them; so I
saved them by my strong arm, and by the Memra of my pleasure I helped them. 63.6 I
will kill the peoples in my anger, I will trample them in my wrath, and I will cast to the
lower earth those of their mighty men who are killed." 63.7 The prophet said, 1 am
recounting the benefits of the LORD, the praises of the LORD, according to all that
the LORD has granted us, and his great goodness to the house of Israel which he has
granted them according to his mercy, according to the abundance of his benefits. 63.8
For he said, Surely they are my people, sons who will not deal falsely; and his Memra
became their Saviour. 63.9 In every time that they sinned before him so as to bring
affliction upon themselves, he did not afflict them, an angel sent from him saved them;
in his love and in his pity upon them he delivered them; he lifted them up and carried
them all the days of old. 63.10 But they rebelled and incited to anger against the Memra
of his holy prophets; therefore his Memra was turned to be an enemy, and he himself
battled against them. 63.11 Then he had pity for the glory of his name, for the sake of
the remembrance of his benefits which were from of old, the prodigies which he did by
the hands of Moses for his people that they might not say, Where is he who brought
them up out of the sea, where is he who led them in the wilderness as the shepherd his
flock? Where is he who made the Memra of his holy prophets dwell among them, 63.12
who led with his glorious arm at the right hand of Moses, who divided the waters of the
reed sea from before them to make for himself an everlasting name, 63.13 who led them
through the depths? Like the horse which in the desert does not stumble, so even they
did not stumble. 63.14 Like cattle which are led in the plain, the Memra of the LORD
led them. So you led your people, to make for yourself a glorious name. 63.15 Look
down from the heavens and be revealed from your holy and glorious dwelling. Where
are your retribution and your might? The multitude of your benefits and the abun-
dance of your compassion upon us are hardened. 63.16 For you are he whose mercies
upon us are more than a father's upon sons, for Abraham did not take us up from
Egypt and Israel did not do wonders for us in the wilderness, you, O LORD, are he
whose mercies upon us are more than a father's upon sons, our Redeemer from of old
of Notes
discerned in 61:3. In v. 10, it might be mentioned the term ysr ("impulse", here translated as an adjectival usage in
view of its relation to “fantasy") coheres with Jewish psychological language from the time of Qumran through
the rabbinic period (cf. Sand mel [1978] 179f.).
63:11-63:19. It is striking that “Edom” does not here occasion a reference to Rome (cf. 34:9), even though military
“retribution” is the principal issue (vv. 1-3). But it may be that Rome is understood as a matter of course, in
accordance with Amoraic interpretative habit (cf. 34:9 in the Notes and Grelot [1963] 373). In v. 5 (cf. also v. 9),
there is a clear back reference to the apparently non-messianic theology of vindication which is characteristic of
the later meturgeman (cf. 59:16). (On the other hand, the reference to "the lower earth" in v. 6 might be
considered by scholars of the New Testament in respect of Ephesians 4:9.) The strong exodus typology of vv. 11,
12 is obviously occasioned by the reference to Moses in the MT, but it is already familiar to us as a motif in the
Tg (cf. 43:2, and —for the language of "prodigies"—10:26; 24:14). But the language of “prodigies” and "benefits"
is also applied to Abraham in 29:23, and this may explain why in v. 16 the meturgeman takes the patriarch within
122 Translation
lis your name. 63.17 O LORD, why will you despise us, to err from ways which are
orrect before you as the Gentiles who have no portion in the teaching of your law? Let
‘not our heart be turned from your fear; return your Shekhinah to your people for the
sake of your servants, the righteous, to whom you swore by your Memra to make
among them the tribes of your heritage. 63.18 For a little while your holy people
possessed your sanctuary; our enemies have trodden it down. 63.19 Behold, we are
your people who are from of old. You did not give your law to the Gentiles, your name
is not called upon them.
CHAPTER 64
64.1 Not for them did you incline the heavens and reveal yourself; before you the
mountains shook. 64.2 When you sent your wrath in fire the sea melted and fire licked
the waters, to make your name known to the adversaries of your people; before you the
Gentiles trembled! 64.3 When you did wonders which we looked not for, you were
revealed; the mountains shook before you. 64.4 From of old ear has not heard [such] a
mighty sound or listened to [such] shaking speech, no eye has seen what your people
have seen: the Shekhinah of your glory, O LORD. For there is none besides you, who
are about to work for your people, the righteous, who hope for your deliverance. 64.5
The deeds of our righteous fathers are summoned before you, who rejoiced to perform
your pleasure in truth and in innocence, they were remembering your fear in the way of
your goodness and mercy. Behold in every time there was anger from you upon us
because we sinned, by them, by the deeds of our righteous fathers who were from of
old, we were saved. 64.6 We have all become like one who is unclean, and all our
virtues are like a despised garment. We all fade like a leaf fades, and before our sins,
like the wind, we are taken away. 64.7 There is no one who prays in your name, that is
pleased to take hold of your fear; for you have taken up the face of your Shekhinah
Apparatus
63:17 “will”: both texts are imperfect in form, but the Targumic usage is more emphatically future.
“from your fear" renders both texts (cf. Young).
“return”: the Targumic reading is innovatively causative.
63:19 "we are. . .from of old" represents both texts (cf. Young III, p. 489).
64:1 is appended to 63:19 in the Hebrew and Aramaic texts.
64:4 "has not heard" is plural in the MT; otherwise the syntax is the same in both texts.
"listened" renders both texts (cf. BDB, p. 24).
“who are" is the reading of all extant witnesses except B.M. 2211, which here accommodates slightly (with “who
is") to the MT.
64:5 "they" also renders the MT (cf. Young Il, p. 492).
“by them" and "of old" are in the MT (cf. Young); the translators of the RSV paraphrase here.
64:11 "valuable": all the extant witnesses other than B.M. 2211 add "house",
“has” and “a ruin" render both texts (cf. Young Ill, p. 496).
64:12 "against" is not innovative, except in relation to the preceding verb (cf. Young HI, p. 496).
65:3 "against" represents “7, which is present in both texts.
65:4 “in” is present in the Tg, and supplied in the RSV.
65:6 "theirs is" is the reading of B. M. 2211 and the First Rabbinic Bible. The other witnesses read “I will repay them"
with inconsistent orthography and diction, which suggests it represents accommodation to the MT.
Translation 123
from us, and handed us over into the hand of our sins. 64.8 Yet, O LORD, whose
mercies upon us are more than a father's upon sons, we are the clay and you are our
creator; we are all the work of your might. 64.9 Let there not be anger before you, O
LORD, against us exceedingly, and remember not sins for ever. Behold, it is disclosed
before you, we are all your people. 64.10 Your holy cities have become a wilderness,
Zion has become a wilderness, Jerusalem is desolate. 64.11 Our holy and beautiful
house, the place where our fathers served before you, has been burned by fire, and our
every valuable has become a ruin. 64.12 Will you be hard against these things, O
LORD? You have given respite to the wicked, even those who subjugate us sorely.
CHAPTER 65
65.1 I was asked of by my Memra by those who did not [truly] ask before me; | sought
teaching of my law from those who did not seek my fear. 1 said, “Here am I,” asked of
continually all the day, to a people who did not pray in my name. 65.2 I sent my
prophets all the day to the rebellious people, who walk in a way that is not correct,
following their own conceptions; 65.3 a people who incite to anger against my Memra
before me continually, sacrificing in your gardens of the idols and offering up spices
upon bricks; 65.4 who sit in the houses they build from the dust of tombs, and reside
with the corpses of the sons of men; who eat swine’s flesh, and abominable broth is in
their vessels; 65.5 who say, “Get behind, do not come near me, for I am more clean
than you.” These, their anger is as smoke before me, their retribution is in Gehenna
where the fire burns all the day. 65.6 Behold, it is written before me: “I will not give
Notes
the context of the exodus. "Israel" there is also taken as the person, and the idea of his involvement with wonders
(cf. Pseudo-Jonathan, Genesis 28:10f.) is alluded to. At the close of the chapter, however, the gift of the law (vv.
17, 19, cf. 28:9, 10), rather than the patriarchal benefits, is the basis of the apparently Tannaitic appeal for the
return of the Shekhinah (v. 17, cf. 60:2).
64:1-64:12 The comparison between Israel and the Gentiles is taken immediatly from the last chapter (v. 1, cf. 63:19),
and the exodus motif is probably invoked in v. 3 (cf. 63:11, 12). The treatment of v. 4 is extensive, but it is not
surprising, when one considers this passage was considered by the Rabbis to prove that God planned an
unimaginable reward for Israel (cf. Exodus Rabbah 30.24; Shabbath 63a). But the meturgeman does not limit the
vision to the prophet: the Shekhinah is seen by “your people". The immediacy of the early hope for the return of
the Shekhinah (cf. 63:17) is probably articulated in this passage. The idea of patriarchal blessings comes to
expression again in v. 5 (cf. 29:23; 4. 2:6); indeed, it is the strongest expression of the idea of the ^merits of the
fathers" in the Tg (for a general description of the idea, cf. Sanders [1977] 183-198). But 62:6 makes it quite plain
that these benefits are not automatic: Israel's vocation is to allign himself with the patriarchs, in which position
the blessings of the patriarchs are available to him. In any case, 63:16 guards against any notion that the
patriarchs are beneficial apart from God. Finally, there is reference to the presently desperate position: without
prayer (v. 7), parted from the Shekhinah (v. 7), subjugated (v. 12), Israel can only hope.
65:1-65:12 As the Tg begins to draw to a close, the central complaint against Israel, that the prophetic teaching of
the law has been rejected, is voiced again (vv. 1-3, 7). The particular reference in v. 4 seems to be Tiberias, which
was erected on the site of a cemetery by Herod Antipas in the teeth of Jewish objections (cf. Josephus, Antiquities
18.2.3 $ 36-38 and Churgin [1927]25; Gordon [1978] 125; van der Kooij [1981] 170; Smolar and Aberbach [1983]68).
It is against those who tolerate such practices that “Gehenna” is prepared (v. 5, cf. 30:33), and “the second death"
is threatened (v. 6, cf. 22:14). “Noah” is cited as a particular example of righteousness in v. 8; he was esteemed as
124 Translation
them respite while they live, but theirs is the retribution of their sins; I will hand over
their bodies to the second death. 65.7 Your sins and the sins of your fathers are
disclosed before me together, says the LORD; because they offered up spices upon the
mountains and reviled before me upon the hills, I will give the reward of their deeds at
the first into their bosom.” 65.8 Thus says the LORD: “As Noah who was found
innocent in the generation of the flood, and I promised not to destroy him in order to
establish the world from him, so I will do for my servants’, the righteous’, sake, in order
not to destroy all. 65.9 I brought forth from Jacob a seed, and from Judah an inheritor
of my mountains; my chosen shall possess it, and my servants, the righteous, shall dwell
there. 65.10 Sharon shall become a dwelling place for flocks of sheep and the plain of
Achor for herds of cattle to lie down, for my people who have sought my fear. 65.11
But you, house of Israel, have forsaken the service of the LORD, you have forgotten
the service of my holy mountain, who set tables for idols and mix bowls for their gods.
65.12 I will hand you over to the sword, and all of you will be handed over to the
slaughter; because, when I sent my prophets, you did not repent, when they prophesied,
you did not attend, but you did what was evil before me, and took pleasure in what I
did not wish.”
65.13 Therefore thus says the LORD God: “Behold, my servants, the righteous, shall
eat, but you, the wicked, shall be hungry; behold, my servants, the righteous, shall
drink, but you, the wicked, shall be thirsty; behold, my servants, the righteous, shall
rejoice, but you shall be put to shame; 65.14 behold, my servants, the righteous, shall
sing from goodness of heart, but you shall cry from pain of heart, and shall wail from
breaking of spirit. 65.15 You shall leave your name to my chosen for an oath, and the
LORD God will slay you with the second death; but his servants, the righteous, he will
call by a different name. 65.16 He who blesses in the land shall bless by the /iving God,
and he who takes an oath in the land shall swear by the /iving God; because the former
troubles shall be forgotten and hid from before me. 65.17 For behold, I create new
heavens and a new earth; and the former things shall not be remembered or be brought
into mind. 65.18 But they will be glad in the age of the ages which I create; for behold, I
create Jerusalem gladness, and her people rejoicing. 65.19 I will be glad in Jerusalem
Apparatus
65:7 “first” is in the MT (cf. Young III, p. 507; RSV: "former").
“into” is misplaced (before “reward”) in B.M. 2211 alone (cf. Stenning, p. 214).
65:9 “brought” is the reading of B.M. 2211 and Reuchlinianus. The other witnesses accord with the tense of the MT.
"seed" and "inheritor" render both texts (cf. Young III, p. 506).
65:13. "you" (on the last occasion): B.M. 1474, the Second Rabbinic Bible, the Antwerp Polyglot, and Reuchlinianus
add “the wicked" here, but perhaps out of habit.
65:14 "from goodness of heart" and "from breaking" render both texts (cf. Young III, p. 506).
65:15. "oath" might also be rendered “covenant”; the point would remain that the memory of the wicked will testify to
God's just vindication.
65:18 "be glad": an equivalent of “rejoice” (cf. the RSV; the presence of a synonym is the issue, not the precise diction)
is only omitted in B.M. 2211 of the extant witnesses.
65:19 "not": "no more" (cf. the RSV) is read by all the extant witnesses except B.M. 2211.
Translation 125
and my people will rejoice in her; the sound of those who weep and the sound of those
who cry shall not be heard in her. 65.20 No more shall there be a suckling that lives but
a few days, or an old man who does not fill out his days, for a youth who sins shall be
dying a hundred years old, and the sinner a hundred years old shall be expelled. 65.21
They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
65.22 They shall not build and others inhabit; they shall not plant and others eat; for
like the days of the tree of life shall the days of my people be, and my chosen shall wear
out the work of their hands. 65.23 They shall not be weary in vain, or bring up children
for death; for they shall be the seed which the LORD blessed, and their sons'sons with
them. 65.24 Before they pray before me 1 will accept their prayer, and before they
beseech before me 1 will do their request. 65.25 The wolf and the lamb shall feed
together, the lion shall eat straw like an ox; and dust shall be the serpent's food. They
shall not hurt or destroy in all my holy mountain, says the LORD."
Notes
a just man among the Tannaim (cf. Moore [1, 1946] 400 and Genesis 6:9) and renowned as the inventor of winc
(cf. the MT of Is. 65:8 and Genesis 9:20, 21). But “the house of Israel" is rather globally accused of having
forsaken the LORD’s "service" (v. 11) and of having rejected the prophetic witness (v. I2).
65:13-25 The challenging accusation against Israel, which is quite unlike the later idea of their being ready penitents
(cf. 57:19 in the Notes), becomes a demand to choose between belonging to “the righteous" (vv. 13, 14, 15) or not.
* The second death" is threatened on the one hand (v. 15, cf. v. 23, and v. 6 above), while a restored, prayerful
relationship with God is promised on the other hand (v. 24, cf. 1:18; 58:9).
126 Translation
CHAPTER 66
66.1 Thus says the LORD: “The heavens are the throne of my glory and the earth is a
highway before me; what is the house which you would build before me, and what is
the place of the dwelling of my Shekhinah? 66.2 All these things my might has made,
did not all these things come to be, says the LORD? But in this man there is pleasure
before me to regard him, he that is poor and humble in spirit, and trembles at my word.
66.3 He who slaughters an ox is /ike him who kills a man; he who sacrifices a lamb, like
him who bludgeons a dog: he who presents an offering, [like him who offers] swines’s
blood; their offering of gifts is a gift of oppression. They have taken pleasure in their
own ways, and their soul sakes pleasure in their abominations. 66.4 Even I will wish
breaking for them, and from what they dreaded they will not be delivered; because,
when I sent my prophets, they did not repent, when they prophesied they did not
attend; but they did what is evil before me, and took pleasure in that which I did not
wish, 66.5 Listen to the word of the LORD, you righteous who tremble at the words of
his pleasure: “Your brethren, your adversaries who despise you for my name’s sake say,
‘Let the glory of the LORD increase, that we may see your joy’; but it is they who shall
Apparatus
66:1. "highway": the term kybS could be rendered “footstool”, but the word is here translated as an innovation, in ac-
cordance with the normal usage of the Tg (cf. van Zijl, p. 85).
A marginal addition in Reuchlinianus reads:
The prophecy of Isaiah, which he prophesied at the end of his prophecy, in the days of Manasseh, son of Hezekiah,
king of the tribe of the house of Judah, on the seventeenth of Tammuz, at the time Manasseh erected the image in
the Temple. He prophesied to the people of the house of Israel: Thus says the LORD, The heavens are the throne of
my glory. Why are you proud before me in this house, which was built by King Solomon to my name? The upper
and lower heavens are not ready to bear the Shekhinah of my glory. When it is said, By Solomon (this Temple is
built) --- behold, the heavens, and the heavens of the heavens, are not able to bear the Shekhinah of my glory, and
shall this house that you built? Now there is no pleasure before me in it, because you provoked to anger before me.
For that reason, behold, the decree has gone out before me to make Nebuchadnezzar come, and he will devastate it,
and exile you [rom the city of Jerusalem. When Manasseh heard Isaiah’s words of chastisement, he was filled with
wrath against him. He said to his servants, Run after him, scize him; they ran after him, to seize him. He fled from
before them, and a carob tree opened its mouth and swallowed him. They brought workmen with iron tools, and
they sawed the tree until Isaiah’s blood flowed like water. This is what is written, Manasseh also shed innocent blood
in great abundance, until he filled Jerusalem from end to end. This is apart from the sins he himself did, and caused
Israel and those of the house of Judah to do, so as to do evil before the LORD. For he killed Isaiah, who was
reproving them, and said, Do not cherish the thought that this house was built in virtue of you! The Holy One,
blessed be he, made his Shekhinah dwell in it only for the virtues of your fathers, the righteous. But in that time the
LORD said, The heavens are the throne of my glory, and the earth a stool before me. What is the house you would
build for my name, and what is my Shekhinah’s place of habitation?
66:2 “did. ..come to be": cf. the RSV margin.
66:8 "moment": the MT would better be rendered "stroke" (cf. BDB, pp. 821, 822).
66:12 "peace" and "glory" render both texts (cf. Young IH, p. 525).
66:14 "he will" renders both texts (cf. Young HI, p. 525).
66:15 "the strength of” becomes “in the strength of" in all witnesses except B.M. 2211, but this appears to represent
accommodation to the MT.
66:18 “itis”: cf. the RSV margin. The witnesses apart from B.M. 2211 and Reuchlinianus have “I am" here. Despite the
disagreement of the MT, this should probably be scen as a secondary, interpretative addition (cf. the LXX, Ziegler,
p. 368). In the more original reading, "it" refers impersonally to punishment.
66:19 "and shoot" is the reading of B.M. 2211 alone. The other extant witnesses have "strike". Since the active usage of
Ad'in B.M. 2211 is a hapax legomenon, it might be considered a later, learned correction. Similarly, in B.M. 1470
"draw" is replaced with “bend” (cf. 22:3).
Translation 127
be put to shame. 66.6 A sound of tumult from the city of Jerusalem! A voice from the
temple! The voice of the Memra of the LORD, rendering recompense to his enemies.
66.7 Before distress comes to her she shall be delivered; and before shaking will come
upon her, as pains upon a woman in travail, her king will be revealed. 66.8 Who has
heard such a thing? Who has seen such things? Is it possible that a land shall be made in
one day? Shall its people be created in one moment? For Zion is about to be comforted
and to be filled with the people of her exiles. 66.9 1, God, created the world from
creation, says the LORD; I created every man; 1 scattered them among the peoples; 1
am also about to gather your exiles, says your God. 66.10 Rejoice in Jerusalem and be
glad for her, all you who love her; rejoice with her in joy, all you who were mourning
over her, 66.11 that you may be indulged and be satisfied with the plunder of her
consolations; that you may drink and be drunk with the wine of her glory." 66.12 For
thus says the LORD: “Behold, I bring peace to her like the overflowing of the Euph-
rates river, and the glory of the Gentiles like a swelling stream; and you shall be
indulged, you shall be carried upon hips, and exa/ted upon knees. 66.13 As one whom
his mother comforts, so my Memra will comfort you; you shall be comforted in
Jerusalem. 66.14 You shall see, and your heart shall rejoice; your bodies shall flourish
like grasses; and the might of the LORD shall be revealed to do good to his servants,
the righteous, and he will bring a curse to his enemies. 66.15 For behold, the LORD is
revealed in fire, and his chariots like the stormwind, to render the strength of his anger,
and his rebuke with a flame of fire. 66.16 For by fire, and by his sword, the LORD is
about to judge all flesh; and those slain before the LORD shall be many. 66.17 Those
who join and purify themselves for your gardens of the idols, company following
company, eating swine's flesh and the abomination and the mouse, shall come to an
end together, says the LORD. 66.18 For before me their works and their conceptions
are disclosed, and it is about to gather all the peoples and the nations and the tongues;
and they shall come and shall see my glory, 66.19 and I will set a sign among them. And
from them I will send survivors among the Gentiles, to the province of the sea, the
Puleans, and the Ludeans, who draw and shoot with the bow, to the province of Tubal
and Javan, the islands, those afar off, who have not heard the fame of my might or seen
my glory; and they shall declare my glory among the Gentiles. 66.20 And they shall
Notes
66:1-66:24 The final chapter of the Tg focuses squarely on the issue of the Shekhinah in the sanctuary (vv. 1, 20).
Once again, its return, not merely the assurance of its existence in heaven, is at issue (cf, 64:4), and the reference
to the Shekhinah is associated with a demand for repentance which takes the form of a complaint that it has not
been forthcoming (v. 4, cf. 28:10). The realistic hope of Zion (v. 8) also centers on a messianic "king" (v. 7. cf. 16:5;
28:5, and the different usage of the image at 32:1). But this carly interpretation has also been augmented by an
Amoraic meturgeman, who includes a slogan (v. 9, cf. 46:4; in both cases, cf. Genesis 11:1-9) and a geographical
reference (v. 12, cf. 11:15; 27:12; 48:18; 55:19). The Tg closes, however, with a vision of the fate of the “wicked”,
whose wording concerning “Gehenna” may lie behind a saying of Jesus’ (cf. Mark 9:48 and Chilton [1984] 101f.).
128 Translation
bring all your brethren from all the Gentiles as an offering before the LORD, with
horses and with chariots, and with ewes, and with mules, and with songs, upon my holy
mountain, fo Jerusalem, says the LORD, just as the sons of Israel will bring an offering
in a clean vessel to the sanctuary of the LORD. 66.21 And some of them I will bring
near to become priests and Levites, says the LORD. 66.22 For as the new heavens and
the new earth which Iam making stand before me, says the LORD, shall your seed and
your name be established. 66.23 From new moon to new moon, and from sabbath to
sabbath, all rhe sons of flesh shall come to worship before me, says the LORD. 66.24
And they shall go forth and look on the bodies of the sinfu/ men who have rebelled
against my Memra; for their breaths will not die and their fire shall not be quenched,
and the wicked shall be judged in Gehenna until the righteous will say concerning them,
We have seen enough."
Apparatus
66:22 "be established" derives from the same root as “stand” earlier in the verse.
INDICES
The compilation of exhaustive indices has been precluded by the intended scope of the series, but
selective reference is here made to the usage of primary sources, secondary contributions, and
Targumic themes. Primary sources and secondary contributions are only listed when they are
discussed (not merely mentioned) in order to elucidate the Targum. There is a great deal more
material in the Apparatus and Notes than is indexed, but the items given will provide the student
a degree of access to the interstices between the Targum and other literature, (A fuller listing is in
any case available in The Glory of Israel). Similarly, the index of subjects is deliberately not
exhaustive, since the individual occurrences of terms may be traced in van Zijl's concordance.
Rather, only notable explications or developments of Targumic motifs are in view.
Index of Primary Sources
THE HEBREW BIBLE,
AND RELATED DOCUMENTS RABBINICA NEW TESTAMENT
Genesis 28:10f. (Pseudo-Jonathany | Talmud Babli Matthew 7:2: xxvi, 53
123 Berakhoth 34b: 113 26:52: xxvi, 99
Exodus 15:18 (Ongelos): 49 Pesahim 68a: xxviii Mark 4:12: xxvi, 15
Exodus 24:10 (MT): 15 Rosh Hashännah 23a: 66 4:24: xxvi, 53
Jeremiah 26:20-23 (MT): 19 Megillah 3a: xxi 9:48: xxvi, I27
Jeremiah 48:34 (Jonathan): 34 Kiddushin 49a: 15 Luke 4:18, 19: 83
Zechariah 3:8 (MT): 85 Sanhedrin 94b: xxviii 24:5: 21
2 Chronicles 20:20 (MT): 17 Avoth 1:2 111 1 Corinthians 1:20: 9
Tobit 13:10; 14:5: xxvi Sifre 131: 105 Ephesians 4:9: 121
Psalms of Solomon 7:27-29: 105 | Pesigta Rabbati 30:2: 85 1 Timothy 2:9: 9
Damascus Document VII.15; ] Peter 3:3: 9
XIX.34; XX.12: 37 Revelation 2:11; 20:6, 14; 21:8:
45, 125
Index of Secondary Contributions
P. Churgin, xxiii, 43 M. Jastrow, 16, 26, 32, 34, 40, | S.H. Levey, 21, 28
G.H. Dalman, 8, 32, 40, 62, 102 50, 51 J. Levy, 10, 16, 26, 28, 32, 34, 40.
Z. Frankel, xxviii A. van der Kooij, xxii, xxiii, 45, 64
R.P. Gordon, 39 54,55 M. McNamara, 28
P. Humbert, 105 P. de Lagarde, 26, 54 J. Neusner, 43, 93
129
130 Index
L. Smolar and M. Aberbach,
xxii, xxiii, 27, 39, 43, 55,
101
A. Sperber, xxx, xxxii, 18, 40
Abraham 10, 79, 85, 92, 95, 100
Babylon 28, 30, 31, 32, 33, 41,
76, 77, 85, 88, 92
Euphrates 29, 53, 95, 115, 127
exile(s) 15, 20, 52, 54, 55, 56, 70,
84, 91, 97, 101, 103, 105,
107, 109, 111, 127
fear 3, 65, 87, 96, 107, 116, 123
Gehenna 52, 61, 66, 123, 128
glory 7, 10, 14, 36, 49, 70, 121
holy spirit 78, 81, 87
idolatry 5, 7, 20, 78, 87, 88, 91
islands 7, 28, 46, 79, 82, 115
Israel 10, 22, 80, 94
house of Israei 2, 10, 11, 16,
21, 32, 52, 55, 56, 69, 81,
101, 124
Jerusalem 4, 10, 35, 49, 60, 66,
J. Starcky, 117
J.F. Stenning, Xxx, xxxii, Xxxiv,
2, 8, 10, 16, 26, 32, 34, 40,
42, 46, 50, 54, 58, 68, 70, 86,
90, 104
D. Winton Thomas, 64, 98, 100
E.J. Young, 34
J.B. van Zijl, 40, 54, 108
Index of Targumic Subjects
75, 98, 101, 105, 107, 109,
119, 127
Judah 2, 17, 28, 29, 51, 71, 74,94
kingdom of God 49, 62, 77, 102
law 2, 3, 12, 21, 51, 69, 105, 112
those who perform the law
5, 10, 21, 52, 55, 56, 83, 104
teaching of law 6, 51, 58,
59, 86, 123
Memra 3, 4, 15, 19, 29, 51, 52,
58, 61, 69, 80, 88, 89, 90, 91,
95, 115, 121, 122
Messiah 10, 21, 28, 33, 35, 54,
103, 104
prophecy/prophesy Il, 15, 18,
55, 56, 58, 77, 118
prophet(s) 10, 11, 16, 20,
41, 42, 44, 48, 55, 56, 59,
112, 118
repentance 3, 12, 20, 22, 23, 26,
36, 42, 51, 55, 56, 66, 82, 83,
99, 111, 112, 124, 126
the righteous 12, 28, 36, 47, 48,
51, 60, 63, 78, 112, 124, 128
salvation 51, 90, 92, 100, 121
ihe sanctuary 14, 44, 48, 54, 55,
60, 61, 64, 75, 104, 128
scribe 8, 22, 54
servant 80, 81, 96, 103, 124
service 3, 26, 36, 55, 86, 89, 96,
100, 101, 102, 108, 115, 124
Shekhinah 3, 10, 14, 20, 36, 52,
55,60, 61,66, 109, LiL, 114,
122, 126
sinner(s) 28, 32, 56, 68, 107
son(s) of man/ men 15, 49, 58,
65, 87, 90, 92