Alfred Edersheim - LIFE AND TIMES OF JESUS THE MESSIAH

mistakes occur along with happy renderings of very difficult passages, suggesting the aid of some able scholars. Distinct Jewish elements are undeniably there, which can only be explained by reference to Jewish tradition, although they are much fewer than some critics have supposed. [5 The extravagant computations in this respect of Frankel (both in his work, Ueber d. Einfl. d. Palast. Exeg., and also in the Vorstud. z. Sept. pp. 189-191) have been rectified by Herzfeld (Gesch. d. Vol. Isr. vol. iii.), who, perhaps, goes to the other extreme. Herzfeld (pp. 548-550) admits, and even this with hesitation, of only six distinct references to Halakhoth in the following passages in the LXX.: Gen. ix. 4; xxxii. 32; Lev. xix. 19; xxiv. 7; Deut. xxv. 5; xxvi. 12. As instances of Haggadah we may mention the renderings in Gen. v. 24 and Ex. x. 23.] This we can easily understand, since only those traditions would find a place which at that early time were not only received, but in general circulation. The distinctively Grecian elements, however, are at present of chief interest to us. They consist of allusions to Greek mythological terms, and adaptations of Greek philosophical ideas. However few, [1 Dahne and Gfrorer have in this respect gone to the same extreme as Frankel on the Jewish side. But even Siegfried (Philo v. Alex. p. 8) is obliged to admit that the LXX. rendering, Gen. i. 2), bears undeniable mark of Grecian philosophic views. And certainly this is not the sole instance of the kind.] even one well-authenticated instance would lead us to suspect others, and in general give to the version the character of Jewish Hellenising. In the same class we reckon what constitutes the prominent characteristic of the LXX. version, which, for want of better terms, we would designate as rationalistic and apologetic. Difficulties, or what seemed such, are removed by the most bold methods, and by free handling of the text; it need scarcely be said, often very unsatisfactorily. More especially a strenuous effort is made to banish all anthropomorphisms, as inconsistent with their ideas of the Deity. The superficial observer might be tempted to regard this as not strictly Hellenistic, since the same may be noted, and indeed is much more consistently carried out, in the Targum of Onkelos. Perhaps such alterations had even been introduced into the Hebrew text itself. [2 As in the so-called 'Tiqquney Sopherim,' or 'emendations of the scribes.' Comp. here generally the investigations of Geiger (Urschriftu. Ueberse z. d. Bibel). But these, however learned and ingenious, require, like so many of the dicta of modern Jewish criticism, to be taken with the utmost caution, and in each case subjected to fresh examination, since so large a proportion of their writings are what is best designated by the German Tendenz-Schriften, and their inferences Tendenz-Schlusse. But the critic and the historian should have no Tendenz, except towards simple fact and historical truth.] But there is this vital difference between Palestinainism and Alexandrianism, that, broadly speaking, the Hebrew avoidance of anthropomorphisms depends on objective, theological and dogmatic, the Hellenistic on subjective, philosophical and apologetic, grounds. The Hebrew avoids them as he does what seems to him inconsistent with the dignity of Biblical heroes and of Israel. 'Great is the power of the prophets,' he writes, 'who liken the Creator to the creature;' or else [a Mechilta on Ex. xix.] 'a thing is written only to break it to the ear', to adapt it to our human modes of speaking and understanding; and again, [b Ber. 31 b.] the 'words of the Torah are like the speech of the children of men.' But for this very purpose the words of Scripture may be presented in another form, if need be even modified, so as to obviate possible misunderstanding, or dogmatic error. The Alexandrians arrived at the same conclusion, but from an opposite direction. They had not theological but philosophical axioms in their minds, truths which the highest truth could not, and, as they held, did not contravene. Only dig deeper; get beyond the letter to that to which it pointed; divest abstract truth of its concrete, national, Judaistic envelope, penetrate through the dim porch into the temple, and you were surrounded by a blaze of light, of which, as its portals had been

thrown open, single rays had fallen into the night of heathendom. And so the truth would appear glorious, more than vindicated in their own sight, triumphant in that of others!

In such manner the LXX. version became really the people's Bible to that large Jewish world through which Christianity was afterwards to address itself to mankind. It was part of the case, that this translation should be regarded by the Hellenists as inspired like the original. Otherwise it would have been impossible to make final appeal to the very words of the Greek; still less, to find in them a mystical and allegorical meaning. Only that we must not regard their views of inspiration, except as applying to Moses, and even there only partially, as identical with ours. To their minds inspiration differed quantitatively, not qualitatively, from what the rapt soul might at any time experience, so that even heathen philosophers might ultimately be regarded as at times inspired. So far as the version of the Bible wa concerned (and probably on like grounds), similar views obtained at a later period even in Hebrew circles, where it was laid down that the Chaldee Targum on the Pentateuch had been originally spoken to Moses on Sinai, [a Ned. 37 b; Kidd. 49 a.] though afterwards forgotten, till restored and re-introduced, [b Meg. 3 a.]

Whether or not the LXX. was read in the Hellenist Synagogues, and the worship conducted, wholly or partly, in Greek, must be matter of conjecture. We find, however, a significant notice [c Jer. Meg. iv. 3,ed. Krot. p. 75a.] to the effect that among those who spoke a barbarous language (not Hebrew, the term referring specially to Greek), it was the custom for one person to read the whole Parashah (or lesson for the day), while among the Hebrew-speaking Jews this was done by seven persons, successively called up. This seems to imply that either the Greek text alone was read, or that it followed a Hebrew reading, like the Targum of the Easterns. More probably, however, the former would be the case, since both Hebrew manuscripts, and persons qualified to read them, would be difficult to procure. At any rate, we know that the Greek Scriptures were authoritatively acknowledged in Palestine, [1 Meg. i. It is, however, fair to confess strong doubt, on my part, whether this passage may not refer to the Greek translation of Akylas. At the same time it simply speaks of a translation into Greek. And before the version of Aquila the LXX. alone held that place. It is one of the most daring modern Jewish perversions of history to identify this Akylas, who flourished about 130 after Christ, with the Aquila of the Book of Acts. It wants even the excuse of a colourable perversion of the confused story about Akylas, which Epiphanius who is so generally inaccurate, gives in De Pond, et Mensur. c. xiv. and that the ordinary daily prayers might be said in Greek. [2 The 'Shema' (Jewish creed), with its collects, the eighteen 'benedictions,' and 'the grace at meat.' A later Rabbi vindicated the use of the 'Shema' in Greek by the argument that the word Shema meant not only 'Hear,' but also 'understand' (Jer. Sotah vii. 1.) Comp. sotah vii. 1, 2. In Ber. 40 b, it is said that the Parashah connected with the woman suspected of adultery, the prayer and confession at the bringing of the tithes, and the various benedictions over food, may be said not only in Hebrew, but in any other languages.] The LXX. deserved this distinction from its general faithfulness, at least, in regard to the Pentateuch, and from its preservation of ancient doctrine. Thus, without further referring to its full acknowledgment of the doctrine of Angels (comp. Deut. xxxii. 8, xxxiii. 2), we specially mark that is preserved the Messianic interpretation of Gen. xlix. 10, and Numb. xxiv. 7, 17, 23, bringing us evidence of what had been the generally received view two and a half centuries before the birth of Jesus. It must have been on the ground of the use made of the LXX. in argument, that later voices in the Synagogue declared this version to have been as great calamity to Israel as the making of the golden calf, [a Mass. Sopher i. Hal. 7, at the close of vol. ix. of the Bab.Talmud.] and that is completion had been followed by the terrible