Greek Jewish Texts from the Cairo Genizah

Texte and Studien zum Antiken Judentum 51

Nicholas de Lange

Greek Jewish Texts from the Cairo Genizah

Texte and Studien zum Antiken Judentum herausgegeben von Martin Hengel and Peter Schafer

51

Greek Jewish Texts from the Cairo Genizah by

Nicholas de Lange

J. C. B. Mohr (Paul Siebeck) TUbingen

Die Deutsche Bibliothek - CIP-Einheitsaufnahme Greek Jewish Texts from the Cairo Genizah / by Nicholas DeLange. - Tubingen: Mohr, 1996 (Texte and Studien zum antiken Judentum; 51) ISBN 3-16-146438-9

NE: DeLange, Nicholas [Hrsg.]; GT

© 1996 Nicholas de Lange, for this edition: J. C. B. Mohr (Paul Siebeck) Tubingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde-Druck in Tubingen on non-aging paper from Papierfabrik Niefern and bound by Heinr. Koch in TUbingen.

Printed in Germany. ISSN 0721-8753

Contents

Preface ........................................ VIIX

Abbreviations ....................................

1. A Marriage Settlement ............................

2. A Private Letter (1) .............................. 3. A Private Letter (2) .............................. 4. A Business Letter (2) .............................

5. A Passover Haggadah (1) .......................... 6. A Passover Haggadah (2) .......................... 7. A Passover Haggadah (3) .......................... 8. A Passover Haggadah (4) .......................... 9. A Greek Translation of Koholet (Ecclesiastes) .............

10. A Biblical Glossary .............................. 11. Scholia on the ?Pentateuch ......................... 12. Scholia on the ?Hexateuch ......................... 13. A Commentary on 1 Kings .........................

14. Glosses on 1 Kings ............................... 15. A Commentary on Ezekiel and the Minor Prophets .......... 16. A Mishnaic Glossary .............................

Plates .........................................

Scriptural Index ................................... Index of Names ................................... Index of Greek Words ...............................

1

11 17

21 29 43 59 65 71 79 85 117 127 155 165 295

307 455 466 467

Preface The Cairo Genizah texts brought together and published, mostly for the first time, in this volume share two common characteristics: they are all written in Hebrew characters and in a mixture of Hebrew and Greek language. These two characteristics serve to define the cultural setting in which they originate: they were produced by Jews who spoke Greek. Moreover, they were produced in a milieu which valued the Hebrew language, and used it as the focus of the educational system. Beyond this it is hard to generalise. Only one of the texts (no. 1) is dated and located geographically: it was written in western Asia Minor in the year 1022. The other texts cannot be dated accurately, though we may venture to

assert on general grounds that they are unlikely to date from much before the tenth century or after the twelfth (in other words, the `classical period' of the Genizah). Their geographical origin seem to be varied: we encounter place names in Egypt (nos 2-3) and the Greek Archipelago (no. 4). The types of writing represented are also varied. I have grouped similar types

of text together: first some personal documents and letters (nos 1-4); then fragments of the Passover ritual (nos 5-8); biblical literature (translation, glosses, scholia and commentary, nos 9-15); and finally a rabbinic glossary (no. 16).

These classes are not to be taken as defining the writings or the interests of Greek-speaking Jews in the Middle Ages, but are rather the result of the criteria used for making the selection. It is only natural that a collection of bilingual texts will include a certain number of glossaries, and the use of Greek glosses is a marked feature of Byzantine biblical commentaries. As far as liturgical texts are

concerned, the presence of vernacular rubrics in the Passover Haggadah is unremarkable; so far no Greek rubrics have been found in other types of prayer book. No doubt there are other Genizah fragments from a similar background which happen to be entirely in Hebrew. Perhaps the publication of this collection will make it possible to define some criteria by which they may be identified. It has not been my aim to make an exhaustive collection of Genizah fragments containing Greek words. I have deliberately ruled out, as being outside the scope of this volume, texts written in Greek characters, and also the many texts where the Greek words may be described as `fossilised', for example copies of rabbinic texts, magical texts, and medical texts, which do not issue directly from a Greekspeaking environment and are not addressed specifically to Greek-speaking readers. Another straightforward omission concerned obviously late fragments, including those from printed books (such as the polyglot Pentateuch printed at Constantinople in 1547)'. One or two very minor fragments have also been left out. A more delicate decision related to Genizah fragments that have already been published. In general it seemed that to republish them here would serve little purpose. I made an exception in the case of three fragments (nos 9, 10, and 14) that I had previously published myself, and which I now have the opportunity

Preface

to present in a more satisfactory and definitive form. I also decided, after some hesitation, to republish the well-known Mastaura Ketubba (no. 1): its status as the only dated and localised document from a medieval Greek-speeking milieu makes it a valuable addition to the collection, and its republication has enabled me to make some minor improvements to the text and, more importantly, to the explanation of some of the Greek words. Two other fragments which might have

qualified are omitted: they are both in the library of the Jewish Theological Seminary of America in New York. One, a badly damaged paper fragment, classmark ENA NS 50.9, has been recently published by S. Pines and S. Shaked

in Studies in Islamic History and Civilization in Honour of Professor David Ayalon (Jerusalem/Leyden, 1986), 307-18. I have argued, against the editors, that it is a fragment of an anti-Christian polemical work ('A Fragment of Byzantine Anti-Christian Polemic', Journal of Jewish Studies 41 (1990), 92-100). The other, from the Schechter collection, consists of nine leaves, and contains part of a commentary on a hymn by the early Byzantine hymnographer Kalir, together with the beginning of the commentary on Ruth attributed to the Thessalonican rabbi Tobias son of Eliezer. The hymn commentary was published by Louis Ginzberg in Genizah Studies in memory of Dr Solomon Schechter I (Philadelphia, 1928), 246-297. I also decided to exclude a Cambridge fragment, T-S 8H.22.4, which appears to contain, among other items, a hymn with a Greek refrain, because too little survives to allow of a reasonable reconstruction. Turning now from the principles of selection to the editions themselves, my primary aim throughout has been to publish an accurate transcription of the text, together with an English translation. I have made very few attempts to edit the texts, although occasional obvious mistakes are indicated in the notes, and I have supplied large amounts of missing text in the case of the Passover Haggadoth, where the exercise is a straightforward one. My principal aim in the commentaries is to indicate uncertain readings and to discuss the Greek words. Very often, alas, there is little of any use that can be said about these, owing to the poor

state of preservation of the manuscripts, the difficulty of reading the words, particularly when the vowels are omitted, and the unsatisfactory state of the lexicography of medieval vernacular Greek. In the case of the biblical texts I have sometimes drawn attention to parallels with ancient translations, particularly the

so-called `kaige' versions and Aquila. This is a subject that deserves more comprehensive attention than I could give it here. Another subject that deserves fuller study is the influence of spoken Greek on the Hebrew language of these texts. I have pointed to a few examples, particularly in the long exegetical text (no. 15), but there is a good deal more that might be said. I have tried to write in a way that will make these texts accessible both to Hebraists with not much Greek and to Hellenists with not much Hebrew: this explains why I have often been led to state the obvious. I have not attempted to provide a very full palaeographical or codicological commentary, for various reasons, not least of which is my own inadequacy in

these areas. The photographs will, I trust, enable readers to find some of the answers to their own palaeographical questions, as well as making possible the identification of further fragments from the same manuscripts or the same scribes. The texts vary considerably in the matter of legibility. Some present few or no problems; others (and notably nos. 4 and 15) are very difficult indeed in places. I have done my best with the means available to me, but it may be possible

Preface

to squeeze more out of these texts with the help of more advanced technology. Where dimensions are given, the first figure refers to the height, the second to the width.

It is my hope that the publication of these texts in their present form will stimulate further research and reflection on the history and civilization of what is most conveniently called Byzantine Jewry (although it is evident from these texts

that some Greek-speaking Jews lived outside the frontiers of the Byzantine empire). The texts given here shed an interesting light not only on their linguistic habits (including an attachment to the Greek Bible, and to a tradition of translation going back to the early Roman period), but also on their religious practice, their occupations and varied aspects of daily life (ranging from architecture and metalworking to quail-hunting). At the same time the texts are of great interest for the study of the Greek language in the Middle Ages. There is a shortage of

vernacular Greek texts that endows these fragments with particular value, but even greater interest attaches to that fact that they use a non-Greek alphabet, and therefore convey the pronunciation. It is my impression that many of the words and some of the forms are otherwise unattested, at least at this date. I hope that the publication of the texts will make some contribution to the history of the Greek language. In the course of nearly twenty years' work I have naturally incurred many debts. I should like to record here with gratitude the early encouragement I received in my study of these Genizah fragments and more generally in the study

of Byzantine Judaism from the late Arnaldo Momigliano and the late Stavros Papastavrou, and also from Chimen Abramsky, John Emerton, and Evelyne Patlagean. I have also benefited from conversations and correspondence with Malachi Beit-Arie, Averil Cameron, G. Drettas, Michele Dukan, Daniel Frank, Norman Golb, Anna Muthesius, Judith Olszowy, the late Alexander Scheiber, Shaul Shaked, Colette Sirat, and Paul Speck. I am grateful to my Cambridge colleagues David Holton, William Horbury, Joyce Reynolds, and to members

and former members of the staff of the Taylor-Schechter Cairo Genizah Research Unit at the University Library (notably its director, Stefan C. Reif, Paul Fenton, Simon Hopkins, Geoffrey Khan and Amittai Spitzer). I am particu-

larly grateful to those who have brought to my notice fragments that might otherwise have escaped my attention. For permission to publish the manuscripts I must thank the Syndics of Cambridge University Library, Westminster College Library, Cambridge, The Jew-

ish National and University Library, Jerusalem, and the Bodleian Library, University of Oxford. I am grateful to Tyrwhitt's Hebrew Fund and the Hort Memorial Fund for help with defraying the cost of photography and typing. For help with the typing of the Hebrew/Greek text I am particularly grateful to Rikk Watts, of the Bible College of Victoria. His technical competence and positive outlook enabled me to overcome what might have otherwise proved to be an insuperable obstacle. I think it proper also to note here with gratitude the special contribution of a friend who has insisted on anonymity. Finally, I offer my warm thanks to Peter Schafer, for encouraging me in this work, for accepting the book for publication, and for waiting patiently for me to complete it. Nicholas de Lange

Cambridge July 1993

Abbreviations Journals BJGS BZ HUCA JNES MGWJ PAAJR REG

REJ

Bulletin of Judaeo-Greek Studies Byzantinische Zeitschrift Hebrew Union College Annual Journal of Near Eastern Studies Monatsschrift fi r die Geschichte and Wissenschaft des Judentums Proceedings of the American Academy for Jewish Research Revue des etudes grecques Revue des etudes juives

Works referred to in abbreviated form Zvi Ankori, Karaites in Byzantium: The Formative Ankori, Karaites Years, 970-1100. New York/Jerusalem, 1959. D. Barthelemy, Les Devanciers d'Aquila (Vetus TesBarthelemy, Devanciers tamentum Supplements, 10). Leyden, 1963. Steven B. Bowman, The Jews of Byzantium Bowman, Jews of Byzantium 1204-1453. University of Alabama, 1985. S.D. Goitein, A Mediterranean Society, 5 vols. BerGoitein, Mediterranean Society keley/Los Angeles, 1967-88. NeaS `EXXijvixf c FXwooqs.

°latoQLxav Aeatx6v

`IotopLxov

Krauss

Athens, 1933-. S. Krauss, Griechische and lateinische Lehnworter im Talmud, Midrasch and Targum, 2 vols. Berlin, 1898-99.

Kriaras

E. Kriaras,

Lampe

AnjµtSovc FQa[tRUteia5 1100-1669. Thessaloniki, 1968-. G. W. H. Lampe, A Patristic Greek Lexicon. Oxford,

tfj1

`EXkrlvLxfj

1961.

Mann, Jews in Egypt

J. Mann, The Jews in Egypt and in Palestine under the Fatimid Caliphs, 2 vols. London, 1920-22.

Sokoloff, Dictionary

M. Sokoloff, A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period. Ramat Gan, 1990.

Sophocles

E.A. Sophocles, Greek Lexicon of the Roman and Byzantine Periods. New York, 1900.

Starr, Jews

J. Starr, The Jews in the Byzantine Empire. Athens, 1939.

Editorial conventions []

Lacuna in manuscript

()

Text illegible or damaged Reading uncertain

0

1. A Marriage Settlement Drawn up in a mixture of Hebrew, Aramaic and Greek, this marriage deed

(ketubbah) records the marriage of Namer son of Elkanah to Evdokia daughter of Caleb and the property settled on the bride. The place is given as Mastaura (a small town in Lydia in Asia Minor), and the date corresponds to Friday the 9th of March, 1022. The standard legal formulae concerning the marriage and settlement are given in Aramaic (recto, 11. 3-13; verso, 11. 1-9). The date is given in Hebrew,

as are the particulars of the bride's dowry and gifts. The signatures of the members of the court are also in Hebrew. Greek is used only sporadically, to identify or describe objects and in a concluding legal formula.

Mordechai Akiva Friedman, Jewish Marriage in Palestine, A Cairo Geniza Study (2 vols, Tel Aviv/New York, 1980-81), I.43f., has argued that this document is drawn up essentially according to `Babylonian' practice, with very few elements of `Palestinian' type. Very few Byzantine Jewish marriage deeds are known. Jacob Mann thought that T-S 16.375 was `no doubt drawn up in Byzantium' (Jews in Egypt, 11.96 n.2), but this is disputed by Friedman, 11.364, who argues that it was probably written in Tyre, c. 1089-99. Another document, T-S 12.659, was written in [...]ni Mitrapolis, identified by N. Golb as Constantinople: see Friedman, 11.81. Friedman does not rule out this identification, even though the bride and bridegroom have Arabic names. Like our text it is written on a long, narrow strip of parchment and has an illustration of a menorah. The date, according to Friedman, is either 927/8 or 1027/8. (At the earlier of these dates the presence of Arab Jews in Constantinople is less likely.) Another deed written on a parchment

of this shape is T-S 24.30 (place and date missing; there is a dowry list, resembling that in our text but drawn up in Arabic): Friedman, 11.70ff. Finally, we should mention the marriage deed from Antinoopolis in Egypt dated in November 417 (P. Col. Inv. 5853, published by Colette Sirat et al.,

La Ketouba de Cologne, un contrat de mariage juif a Antinoopolis

(Papyrologica Coloniensia, 12), Opladen, 1968). This document also contains a dowry list in which various items are named in Greek. (The consular date is also given in Greek.) T-S 16.374

Parchment. Height 30 cm., width 10.5 cm. (max.). Scored. The parchment is of somewhat irregular shape, which has imposed some constraints on the scribe. The text continues on the verso, presumably for want of space. (This practice is envisaged in the Mishnah, Gittin 9:7; cf. Tosefta Gittin 7:10.) A scriptural motto arranged around a drawing of a seven-branched lampstand 1

(continued on p. 10)

A Marriage Settlement

1

Translation

recto 1

2 3

4 5

6 7 8

On Friday, fourth of the month Nisan in year 4782 of the Creation of the World, by the reckoning current in the city of Mastaura near the river Maiandros, Namer son of Elkanah came and declared to Evdokia

daughter of Caleb: Be my wife according to the law of Moses and Israel, and I shall serve, cherish, maintain and support you in the manner of Jewish men

who faithfully serve and cherish their wives. I shall give you your mohar as a virgin, a fully valid claim against my property, namely 200 zuz in silver,

9 10 11

12 13

14

making 8 1/3 dinars, as required by the Law.

I undertake to provide your food, clothing and upkeep and to consort with you sexually according to the way of the world. Evdokia consented to be his wife. This is the dowry that Evdokia the bride brought from the house of her father Mar Caleb to that of Namer her husband: a pair of gold earrings with a fine gold necklace, weight 6 shekels;

recto 1

2

Literally 'on the sixth day of the week of the month of Nisan on four days therein'. For the form of date where the day of the month follows the name of the month, a biblical style which is a distinctive feature of 'Palestinian'-style marriage deeds, cf. Friedman, 1.102. To marry on Friday was unusual (there is even some doubt in rabbinic law whether it is permissible): see Friedman, 1.99 n.6. The first part of Nisan (before Passover), on the other hand, was a popular time of the year to be married: ibid., I.102. D'Ctm1: Mann mistakenly reads D']m1. The Era of the Creation (calculated from 3761/60 BC) is the preferred era in 'Palestinian' marriage deeds (see Friedman,

Byzantine Jews also used the era from the destruction of the temple The formula immediately following ('by the reckoning current...') is commonly used in Babylonian documents and normally designates the Seleucid 1.104).

(ibid.).

era, which is the dating recommended by the Babylonian legal authorities.

3f.

Mastaura is accurately described as being 'near' the river Maeander, not 'on' it.

As Reinach (p.20 n.2) points out, it is actually on a tributary of it named

Chrysaoras in a Greek source. For an account of the site and a concise survey of its history see H. Barnes and M. Whittow, 'Mastaura Kalesi: A Preliminary Report', Anatolian Studies 43 (1993) 117-135 and plates. It is usual in such documents to identify a place by reference to a river or other source of water. We have no other reference to a Jewish community in Mastaura. (Mann mistakenly read the name in another Genizah document of the eleventh century, T-S 16.251, see Jews in Egypt, 11.92: Ankori, Karaites, 112, pointed out that the reading is doubtful, and Norman Golb, in BJGS 1 (Autumn 1987) 7, showed the correct reading to be Marathia). Ankori (Karaites, 112, 116) stresses that it is one of a number of inland towns of commercial or military importance that attracted Jewish immigration at this time. On patterns of Jewish settlement in medieval Anatolia see S. Vryonis, The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteenth Century (Berkeley etc., 1971), 52. 2

Text

A Marriage Settlement

1

recto

flDrI Moo in D'0' i1f41C 1D'] rn'S n:tv: 'w'on 1"c't]5 ' DS1D n'135 0-701 D'Y

1

1 What] DMOI D'&Sk 2

1i 1]'S 701=71 ti11MDt n]'1h3 i I'D Mnn tc5']1'i 3 r Ik'p11nx naTS 'InAl n115A 1] 1D] a: 'j'a D11124)n 4 rr5D'a kcal Stnv'1 non n-r 'n]k5 'S '17T ]SD nD 5 nD5'rlD 'D'n' 1]1Da1 D]1Mal 1 jp1a1 6 nnin '15 tC'i 1'1 Knoi7D 11i t'VJ] n' ''1(1h1 1'R5r1 7 lnan '111 9DD "OD] 1D 1 -ft D"71 1'rTa 'D"Sift 8 an"11a1D 'D'S 1" T11'1 an5'nl 1'1]'1 'crxn 11]'x1 9 'D"SIl SD'Oi 'SD 'D"p1vD1 'D"n10'Dl 'D" ]1Tr]1 10

1'R11i1'

ni tl a1 1-1k'f71'TDk na'D11 KD114'1 ai?111D 11

i 15D. r na'7l"I]a n517]n1 k"]IM 111 'n]'a5 12 n'D5 D±D 6 i I'Da n'?.t] 13 1511D

D'S7cv ntvty n'", on DnD 'Sr oil :rift

4

5

]1T 14

This is the earliest attestation of the name Namer (corresponding perhaps to Greek Pardoleon). The evidence for the name is collected by Bowman, Jews of Byzantium, 249, who concludes: 'Namer is clearly a common Romaniote name, and may even be restricted to that general area'. Elkanah is a relatively common name among Jews in Byzantium in the fifteenth century: its occurrence here may indicate an older tradition. Evdokia, a name well attested among Greek Christians, was also used by Jews, as we can see from no. 3 below and from a document dated 1252 (see Mann, Jews in Egypt, I.52f.; cf. Bowman, Jews of Byzantium, 223f.). The name Caleb is well attested in Byzantium from the 13th century on, but is very uncommon elsewhere. Again, this text seems to testify to a long-established local tradition.

'I shall serve...': This conforms to a Babylonian formula found in a Gaonic

responsum. See Friedman, I.177f. 7

8

'I shall give...': This is a Babylonian, not a Palestinian, formula: Friedman,

I.243f. mohar: a technical term denoting a payment made by the bridegroom. The word is used in a variety of ways; here it has its strict sense of the minimum payment laid down by law, viz 200 zuz for a virgin (for other brides the mohar is only 100 zuz). See M.A. Friedman, 'Mohar Payments in the Geniza Documents', PAAJR 43 (1976) 15-47, esp. 26. Friedman points out, ibid., 28f., that the formula is to be understood as a potential obligation, not as an actual gift. My translation follows his interpretation. 'fully valid': see Friedman, 'Mohar Payments', 29f.

Literally 'from the Torah', a reference to the Biblical origin of the mohar. The formula is a Babylonian one: see Friedman, Jewish Marriage, I.248ff. On the figure of 200 zuz fixed as the mohar of a virgin see Friedman, I.251ff. The equivalent value of 8 1/3 gold dinars is found in a number of marriage deeds of 'Palestinian' type: see Friedman, I.254f. IOf. For this formula cf. Friedman, I.178.

9

11

Marriage was not valid without the bride's consent: Friedman, I.179. 3

A Marriage Settlement

1

15

Translation

a small cauldron (KaKKdpwV) (valued) at 1 gold piece; and a cooking pot (of the type known as) XEp&TLV, at 1 gold piece; a wash-basin (XaK(MV), a small

16 17

pot of medium size and a copper spoon, at 1 gold piece; a veil with silver clasp, at 2 gold pieces; a rug and a bedspread (dvdTrXLV), at 1 gold piece;

18

two women's dresses, at 1 gold piece; a double-faced dress of red cotton (papiraKEp6v)

19

and a white dress, at 1 gold piece; a ?palm's-breadth (XctpoTrdXaµov)

woman's scarf, 20 at 2 gold pieces; two more, at 2 gold pieces; 21

a woman's dress, a bag (aaKOUX) for the bath, and small tablecloth (µcadXLV), at 1 gold piece;

15

KaKKdpLV is well attested in demotic Greek in the sense of a cooking pot or cauldron (Kriaras, 7.228: it occurs several times in this sense in the Constantinople Pentateuch of 1547). ('Cauldron', Mann, Starr; 'petit chaudron', Reinach, taking it as a diminutive.)

zahub - 'gold piece', equivalent to 'dinar' (line 9) or to the Byzantine solidus: there was little difference in value between the two coins (Reinach). qumqum occurs twice in this line, and the first time it is pointed, as though it were a non-Hebrew word. In this form it is, however, already naturalised in Hebrew. It derives from Greek KonKKOUµa or KotKOUµos, which itself comes from the Latin

cucuma. (Krauss, s.v., suggests that the Latin word may in fact be of Semitic origin.) Various forms of the word are attested in medieval demotic Greek texts:

KOtKOUtLOc, KoUK06[LLV, KOUKOUµdpL (see Kriaras), all meaning a large pot for

boiling water or cooking. Why is the word pointed? There was no necessity to resort to pointing to avoid an ambiguity. Perhaps the scribe was uncertain whether the word was a Hebrew or Greek one. Cf. saqul (line 21), which is also pointed, although like qumqum it is given without its Greek ending. It too is a Greek word

which may be ultimately of Semitic origin. It is interesting that another apocopated Greek word, sudar (line 19), is not pointed: this word is not

uncommon in the rabbinic literature, and so is treated as a Hebrew word. From ancient Xeptgc, 'cauldron'. The form XEptTLV belongs to the demotic language (see Kriaras). Interestingly it occurs in one manuscript of a prodromic poem where two other manuscripts read KaKKdpLV (see D.-C. Hesseling and H. Pemot, eds, Poemes prodromiques en grec vulgaire (Verhandelingen der Koninklijke Akademie van Wetenschappen, Afdeeling Letterkunde, Nieuwe Reeks 11, Amsterdam, 1910), 52, and cf. H. Eideneier(ed.), Ptochoprodromos (Cologne, 1991)).

Perhaps there was not much difference in practice between the two

objects. On all these everyday utensils see P. Koukoules, BV(avrLvuly Blos, cai 17oALn.ap6s, vol. 11/2 (Collection de l'Institut Franrais d'Athi'nes 13, Athens, 1948), 99f. XaKdvtv: The word is unpointed, either because its pronunciation is

unproblematical or because it is already accepted as a loan-word in Hebrew (Krauss, s.v. f]p5, cf. Sokoloff, Dictionary, 286f.) Mann apparently takes it as a plural Aramaic word, of Greek origin, meaning 'bottles'. Better taken as Greek

XaK6.VLV or XEKdVLV, 'bowl' or 'basin' (cf. Kriaras, S.V. XEKdVrr). The equivalent Arabic term, lqn, is found in a dowry list in T-S 24.30: Friedman, 11.77. 16 17

On Byzantine spoons cf. Koukoules, op. cit., 102. 1DInO: a rug, according to Mann, who quotes Judges 4:18. 'But "cloak" is the

post-Biblical sense, and the context, apart from metal ware, deals almost

exclusively with wearing apparel' (Staff). The immediate context, however, is 4

A Marriage Settlement

Text

1

0 1'»5 K 31rrr3 1'n55 D»011-31 K 31Ir3 1'002) 15

1Orr oil qvs n :ino nwlrrl 5ry 931 'n13 lop 16 1'5D3K1 rD'?30 n':IlrTr ]] fl0t'70 -1Wj 17 011K ii-1'D:5 5130 -131 k it rr3 0"10 o'rv1 18 K it TI

ilr37L7':) - trim TIlO K it im 'p5 1 Z1 19 '17131,1T 0'103 O'X) n'rnKi n']lrrr 0'1102 20 K Mr in 71n7 '"p rr,m?*0 5ipol o'w1 X13 21

bedspreads. In fact rugs were also used as bed-covers (cf. Koukoules, op. cit., 74). dvdTrXLV: a rarely-attested word for an everyday object. See also no. 15, fragment

i recto, line 223. Koukoules, ibid.: 'to judge by present-day usage, they were woven woollen bedspreads without fringes'. Cf. 'I QTOpLKOV AEeLK6V, II.110. 18

'double-faced': cf. line 30. The meaning is unclear. Reinach translates by double, 'lined'. Starr has 'double-coat'. The most likely explanation is a 'double-faced weave'. Dr Anna Muthesius has kindly supplied the following comments: This is a weave with either a warp or a weft in two series, one of which appears on the face, the other on the reverse of the textile. Thus, two different pattern weave effects appear on a single cloth. See Vocabulary of Technical Terms (Centre International d'Etude des Textiles Anciens, Lyon, 1964), 13, under 'double-faced' weave. As the cloth is relatively inexpensive, it is more likely that a 'double-faced weave' is intended than a heavier, costlier 'double cloth'. For 'double cloth', also called 'double weave', see Vocabulary, 14. This is defined as a 'weave which produces two textiles simultaneously one above the other'. (3aµTraKEp6v: I have written µTr to represent the sound of the Hebrew b (without

rafe). The usual spelling is pap. aKEp6v. On the use of cotton for clothes see

19

Koukoules, op. cit., 22; on red colour, ibid., 37. Mann read the seventh word as kyly, which gives rise to an adventurous footnote by Reinach (p.129). In fact the scribe began writing the next word but, after writing kyl, realised he had made a mistake, and crossed the letters out. XELpoTrdXaµov is otherwise unattested.

Mann's suggestion, XELp6TrXoup.ov (also

unattested and supposedly meaning 'hand-embroidered'), is an unlikely formation, and would have to be spelt with a w after the 1. It is accepted by 21

Reinach, with reservations: he wonders what alternative form of embroidery was available at the time. aaKOVX: seems to be a shortened form of aaK(K)ovXLOV, a small handbag. (Cf. Koukoules, op. cit., 54, who mentions it as a bag that may be attached to a belt.) See no. 15, fragment i recto, line 239. For Reinach, the semitised form (cf. sudar)

denotes an old borrowing, even though the word is not found in Talmud or Midrash. The objects needed for the bath, Ta XOUTpLKd, were so indispensable for a Byzantine woman that they are commonly specified in Greek dowry agreements (Koukoules, op. cit., 446-8; cf. P. Col. Inv. 5853 line 16, It is perhaps surprising that they are not itemised in this agreement. p.eadXLV: The forms µEVdXL and ILQdXLV are attested in Greek texts (Kriaras, s.v.

µevvdXLOV). The dot in the I indicates doubling of the consonant, which is surprising. The same phenomenon occurs in line 26, and several times in no. 16. The explanation is presumably that it reflects the current pronunciation. 5

A Marriage Settlement

1

22

Translation

two (?) (Xaytees?) and a fine woollen belt, at a gold piece; a (?) (dvaTp(XwV?)

23 and three handkerchiefs, at half a gold piece. As a wedding gift 24 Namer the bridegroom gave Evdokia the bride a gilded bracelet 25 of 10 1/2 shekels; another of silver, 26 at 2 gold pieces; two armbands (dyKwvoppdXtcXa), at 2 gold pieces, making 27 18 (eighteen) shekels; a woollen belt, at half a gold piece; 28 a pair of gold earrings with triple pendants (Tpt(ioXaTa) and a gold ring, making 29 three shekels. The bride's mother gave to Evdokia 30 her daughter a double-faced red dress of silk (icouicouXd.ptKOV), at one and a half gold pieces. 31

The sum total, including her own possessions, her wedding gifts, the mohar,

32

and the addition to her ketubba, makes thirty-five and one-third gold

33

pieces. The bride's mother also gave

34 35 36 37 38

her daughter the lower storey, and its exit and entrance are to the east, close to the river; but half of the well shall belong to her brother Caleb and he, Caleb, shall have the right to enter by the eastern gate to do whatever he may need to do at the well.

Mercy and truth have met together; righteousness and peace have kissed each other.

22

I am at a loss to explain XayLtes'. Mann, Reinach and Starr all agree in reading dads-, deriving the word from pdic, a palm. They explain it as 'fans'. Palmshaped fans are represented pictorially, but the linguistic usage is not otherwise recorded, and the first letter appears to be a k, not a b. dva'rpEXty: or possibly &TpEXLV (the word is unpointed). Neither word is attested, and the meaning can only be surmised. Mann mistakenly writes IVTPLXOV (which has at least the merit of being attested elsewhere, albeit very rarely, in the

meaning 'wig'). Reinach understands it as a diminutive of this ('postiche'). He wonders whether it was a matter of fashion or religious observance. Perhaps the

word means either a hairbrush or some kind of head-covering. 23f. The bridegroom's gift is a voluntary addition to the basic mohar, known formally as tosefet. Unlike the mohar, it is an actual gift to the bride. 26 dyKmvOppdXtcXa: I have ignored the doubling of the I (cf. line 21 above), as the word, although not itself otherwise attested, is clearly derived from PpaXLW. 28 TpL OXaTa: 'with triple pendants' (Stan;), based on Reinach's explanation: Greek Tp(poXoc, any three-pointed object, passes into Latin as tribulus, with the adjective

tribulatus or tribolatus. This adjective then comes back into Greek as

TPtpovXdTOc. The word is not attested elsewhere.

6

A Marriage Settlement

Text

1

1'D'-101141 Dint nD' 102 ilttkl ' V'A' 22 01'71 ii iT '1n: n'-i' rIVIOW nth n 23 :nn n 1-mm n5rn ntc p1l:t tT5 iMI -IM nT 24 goo5rn -mrcl 57th 's'rn n'w n'5ptz 5D: 25

'SD: inn ] ]

irn :: 26

int 'YfD 135 11TI41 10D -71W R' 'S7w 27 '5DD ]nn 5cv fD]b1 w*io'1tp :nn 'Sa'D )It 28 -il I 77050 n'S"1ry 29 nre'prnm n5D5v nnrc 'Y'nl MiMM il7'n5171n D11K 51DD t] nn: 30

n'1711t]1 n'017'71 n'o-] OD n51t lto -5D1 31 tn'Stvi nwt]nl 10'077w o'-11M nn]1no ntoin DDl 32 n5ttD -inK -OM 11D1 3i jL1 163 1'5.P 5± j71 33

Ilho n1T= n'n' 10101 IRS= 11nnnn n':n nnZS 34 15 n'n'1 :5D n'nK5 n'n' 1rco 5w n'sn1 176 35 nivD5 n'rininn 1Dmn in o]rw :5±5 n101 36

112 SD 1KI-1 37 1pm1 015v1 ID15 iw

30

KouKOUXdpLKOV:

rM ton 38

unpointed, but the word does not seem to be in doubt. The

scribe originally wrote an I instead of the second k.

Mann (followed by Reinach

and Starr) takes it as being KOUKOUXXdipLKOV, which Sophocles, s.v., explains as 'a garment furnished with a KoUKO6AAtoV' (Latin cucullus, a hood). Sophocles refers

to Constantine Porphyrogenitus, de Caerimoniis Aulae Byzantinae, 11.45, where the

edition he cites (J.J. Reiskius, Bonn, 1829; also available in Migne, Patrologia Graeca, 112.1252) actually reads lµdTla KouKOVXdpLKa (with one l). A few lines later in this text, however, we have To6pta KOVKOVXdptKa for a type of leggings,

33 34 35 38

which very reasonably puzzled the editor. Koukoules (op. cit., p.25 n.l) explains the term as meaning 'made from second-grade silk', which seems to suit all the contexts excellently. (There were no less than twelve grades of silk on the Eastern Mediterranean market: see Goitein, Mediterranean Society, 1.222, 454f.) The scribe began to write the sentence that begins the verso: the dots indicate a deletion. 'storey': or 'house'. 'Close to the river': on the significance of this information see Barnes and Whittow, 'Mastaura Kalesi' (see above on 3f.), 131. 'half of the well': the same expression 'half a well' is found in a marriage deed from Ramla, probably written in 1064: Friedman, II.150. Psalm 85:11. The seven-branched lampstand (menorah) was well established by this time as a Jewish emblem or symbol; on the other hand pictorial decorations are rare in marriage deeds at this early date (Friedman, 1.96). 7

A Marriage Settlement

1

Translation

verso 1

2 3

4 5

6 7 8 9

10 11

12 13

Namer the bridegroom accepted responsibility for this marriage settlement for himself and his heirs after him, to be secured by the choicest of his possessions under heaven, indoors or out, whether landed or movable property, even down to the coat on his shoulders; it is not to have the effect of an asmakhta or a legal formality, but is subject to the full rigour of all the enactments

of the rabbis.

We have received from the bridegroom Namer

?assurances concerning every detail and matter of what is written and itemised on the other side of this document in due and appropriate form (?). Valid and effective. AQOLUTOS. [signed] Judah son of the late Nabon; Moses son of the late Leon; Shelahia son of the late Joseph; Moses son of the late Rabbi Shabbetai.

verso

10

AQOLUTOS: Both the transcription of the Greek word and the translation are problematical. Although clearly a Greek term, it has has so far only been found in Hebrew or Aramaic documents. Mann transcribes it dtKWV)TW$, dKdXuTos, and translates it `unhindered'. He is followed by Reinach and Starr. Earlier, David Kaufmann had suggested a derivation from dKOaolO@, meaning 'in good order' (MGWJ 41 (1897) 220); this interpretation is accepted by E.S. Rosenthal, Peraqim 1 (1967/8) 198L Moshe Gil, JNES 32 (1973) 318-20, surveys the various

explanations that have been offered, and brings together a number of medieval examples. With the exception of our text, it is always written with a th, not a t, which would tend to support the transcription dKOXouO@c. How should it be understood? For Gil, a particularly telling instance is a Tyrian ketubbah datable to the early 11th century with the formula aqolithos ha-niyyaroth, which may mean '[certified as] in accordance with the [attached] papers'. Gil relates this to the earlier custom of accompanying a copy of a deed by a statement attesting to its accuracy and authenticity. Later the attestation forms part of the copy, as is the case in our text. The formula aqolithos would then be a fossilised remainder of a fuller expression specifying (as in the example from Tyre) with what the copy is in conformity. Friedman, I.479f., is critical of Gil's argument: he expresses a preference for Kaufmann's view, while not ruling out Mann's explanation. 8

Text

A Marriage Settlement

1

verso

K I Nn]1ro rn'nnR lnnn nt2 1'Sy 50 » 1 nDm In 7y'nE5 n'nro 'mnn' 5171 ri5D 2 ttr= rfi"nm nlrin rn5 n'111'0» anrt 3 In 15'ttt1 'SthtDnn1 'Dpnpn In nn:1:1 4

re5n1 xronotc t&T ritno 5i n Kn'Sa 5 mim 5D -imm) K5rt 'ntDV'-r R0010--) 6

'nm'0 5oo ICn inns -IM In K']71 pri 7 'nlnrcn i'mnDni i':ron 15'R 'rri i 8 n'] it" ]pn5 no-n-1 mm 1C1 ntDm 9 n' x'71 n'nm 10

yi

11

71:11 In

nnln' 11

y] ror In n'R5m ny'm' 'ntm '2n'2 mmn

12

J IA' 12 mmn

rrt

13

The name Judah is accompanied by two abbreviations: (above) swm, (below) swt.

Mann suggests they may attest to his qualification as a scribe of (respectively) mezuzot and tefillin. Other abbreviations indicate that the fathers of the signatories

are deceased. For the name Leon cf. Elia ben Caleb ben Leon, writer of a letter from Benhe in Egypt in the 1140s (T-S 10J.9.14; translation in Starr, Jews, 220). He writes in Hebrew and is probably a Byzantine. Cf. Bowman, Jews of Byzantium, 62n., 80, 133. 13

G31V': Mann explains this as short for »h 5y TTV' d15V tC', 'may he come (to) peace (and) rest upon his resting-place'.

9

1

A Marriage Settlement

Introduction

and ornamented with curlicues has been inserted in the blank space at the bottom of the recto. Brown ink. The writing is somewhat irregular and the lines are of uneven length. There is very little punctuation. Pointing is applied to Greek words, but not consistently. Dots are placed over letters used as numerals; in recto line 33 they are used to indicate a deletion. Elsewhere letters to be deleted are ruled through. First published by Mann, Jews in Egypt, 11.94-6. French translation and

commentary by Theodore Reinach, `Un Contrat de mariage du temps de Basile le Bulgaroctone', in Melanges offerts d M. Gustave Schlumberger I (Paris, 1924), 118-32. English translation with short commentary in Starr, Jews, 187-190. Illustrated in Solomon A. Birnbaum, The Hebrew Scripts, Pt II (London, 1954-57), no. 288.

10

2. A Private Letter (1) A woman named Archondou writes from Alexandria to her son, Fudhail, who is in Fustat (Old Cairo). Her main purpose in writing emerges at the end: she wants her son to come and fetch her, as she wants to go to Fustat. The tone of her letter to her son is a touching mixture of wheedling, admonition and bribery. The woman's name, the use of a Greek word (recto lines 12, 19), and the spelling of the proper names `Archondou' and `Alexandria' all indicate a

Greek-speaking milieu. The handwriting and the orthography of the son's name would support a date in the early tenth century or earlier. Or. 1080 J.1 Paper. Height 20.2 cm., width 12.3 cm. (max.). Traces of folds. Brown ink. Line length variable. Large, square, somewhat ornamental oriental hand. Unpointed with the exception of proper names, foreign words, and one verb (recto 15). Ligature: `'R (in the name of God, '7&Ci, only). Abbreviations are indicated by dots over the letters: h (for mar, male title); n]7I1 (divine name: recto 16). Numerals are also indicated by a dot above the letter. The Hebrew style is formal and educated. The imperfect is used for the present tense (e.g. recto 22-3). The spelling is generally good. The second

person masculine suffix of the verb is written nn-. There are some plene spellings (e.g. recto 13, 16), and a few careless slips (e.g. recto 7, m for n'n; recto 24, ninp5 for rTnrr75).

11

A Private Letter (1)

2

Translation

recto 1

[Blessings etc. ?] from Him who dwells

2

8

in the heavenly expanse. To [my son?] my beloved only son Mar Fudhail, from me, your mother Archondou, and from my husband Mar Elia. Receive many greetings. You know, son, we are alive and we trust by God's mercy that you are also well (?). As you know, son, ... has gone to her eternal home (may there be life and peace to you and your household and to all Israel). I have

9 10

heard, son, that you have hurt your eyes, and by the faith of Heaven from the day I heard that my eye has flowed

3

4 5

6

7

11

12 13

14 15

16

and I have wept night and day and without cease. You wrote to me that you have bought a ?mattress (TUXdptv): now if you listen to my advice, son, sell it and keep the money. Take care of yourself, son: if God helps you and has mercy on you, concern yourself with the success of your ?business

and may the Holy One, Blessed be He, have mercy on you and ...,

because God knows the things they are saying about you, that no ear should hear. And why should you, son, want to buy a... or a ?mattress (TuXd.pty) or anything else? And everyone 20 curses you and says, Cursed be he, Cursed be his name 21 if he meets from this day on with that wife of his. Know, 22 son, that every day Ma'foudh the son of 23 Mar ?Idias comes and nags me about the quarter 24 dinar that you borrowed from him 17 18 19

recto 1

Very little is visible of the opening words, which appear to be a rhymed invocation of God.

4

'Fudhail': From the time of Saadya (d. 942) the normal spelling of this name is 5'n. Dr Geoffrey Khan has suggested to me that the spelling here may be an indication of an early date. Alternatively, it merely indicates a scribe who is not familiar with the conventions of Judaeo-Arabic orthography. The writer of this letter is clearly a Greek-speaker who writes non-Hebrew names as they sound. Since the Arabic emphatic consonants do not exist in Greek or in Hebrew, a close equivalent is sought, in this case dh. Cf. the spelling Ma'foudh in line 22. 'Archondou': The name is spelt, as it was no doubt pronounced, Archodou (with no n). Cf. the spelling of Alexa(n)dria in the address, verso 17. It is interesting that, while the mother has a Greek name, her son has an Arab name. 'My husband' implies that he was not the father of Fudhail. The name Elia, or Ilia, is ambivalent, being both Greek and Hebrew: it is a

5

common name among Greek-speaking Jews, perhaps for this very reason. For the conventional opening formula cf. no. 4.

3

12

Text

2

A Private Letter (1)

recto

p1vJM rnD1( )[

]r{

]r

r i[ ]

1

2 '5D5n1 1715114 16It [ In 51K11f) 3

'12 J5 err' -m»[n] 51 5:p rn51k 6 4

*-1 [']nm: 0'11 0 lilt pi 11M n"n5 5 ] In'j 65 6 ;in [D] y11'1 - oi5mri [ 7 -[51 nt51y no5 rr± r rtt[ 'n.un n ni5wi o"ri 5t rw' 5±i rr'SMD51 8 nnnr!toi 'x'3'9 nn nnorton 'o 'n 9

'ry rrin nlr nwaDCV nrn n't2V 10 rna1DI r 1rt'n1 onri rrS'5 nonni 11 nn']7 'o 'S nnon.Dl 12 onl rn'1 1nItA 11= 'nYVS 'n ynU'n 13 111y' nit 'n -15 -MOM IT] n'Mnn 14

[ ]52) tin oleo 1"yn I'Mml Snn J5 15 D]11' Snn 'D '1T': nn'M1 ,Mrr1 7'67n1 16 ] n5 i5'oMM n'15Mn nnrv o'lonn 17 [ n1:55 '12 -MIT 1M1 ' [ ]yn'v* 1rii 18 Son1 .-Inn non 114 1'15'C1 in n'( ) 19 imb 111K nln 1118 11Mf411 X1557' 20 D1 1naM nrtr CD 01"M 7?D* CM 21

P `flaDO K1]' Dl'l Dl' SDn 'n 'n 22 9'r1 11DD ']1'YE)'1 Wfl'T14 6 23 rrn'n5nM too nn75rv 1r-r,-1 24

Ti'SDD derives from Latin familia. It is naturalised in Hebrew, and is not treated as a foreign word. 10-11 Cf. Lamentations 3:49. 12 TUXdpw: Cf. line 19. The word is found occasionally in Byzantine marriage contracts, apparently in the sense of 'mattress'. Cf. P. Cair. Masp. 1.67006, lines

8

16 18 19 21

22 23

60, 87 (8uXdpLov); F. Trinchera, Syllabus Graecarum Membranarum (Naples, 1865), 519 (TriXdpL). Also in a late third-century letter, P. Oxy. 1159, line 24 (TUXdpLov). It is unclear why the mother should object to her son buying a mattress: perhaps it is a particularly luxurious type of mattress? The meaning of the phrase `j'T'] f tn'h is not clear to me in this context. nln : presumably a mistake for ritp5. The first noun is illegible apart from its masculine plural ending. The domestic situation envisaged here is obscure. 'Ma'foudh': In standard Judaeo-Arabic orthography this name is written mahfouz. As with Fudhail (see on line 3 above), the spelling here may indicate an early date, or a writer who is not familiar with Judaeo-Arabic practice. The reading of the unusual name Idias is not seriously in doubt. 13

A Private Letter (1)

2

Translation

verso

14 15

And if [God?] helps you ... buy me 3 ... of good ... and I will repay you the money. And know, son, that I have bought you ... and half a rote! of almonds, but I could not find a reliable person to send them to you. Many greetings to you, my son, from me, your mother, ... and from ?my sister D... [And I desired?], son, to go up to Fustat, but when I got as far as Buhaira there was such a strong wind that I could not find a boat prepared (to sail). And ... and my eyes hurt very badly and I give 3 zuz every week to the doctor, and I cannot move from this place. If God is good to you do me a favour and come quickly to fetch me out of here so that I do not die, and may your prosperity increase and not decrease. Amen.

16 17

Ask for my son Mar Fudhail in Fustat. From me your mother Archondou in Alexandria.

1

2 3

4 5

6 7 8

9 10 11

12 13

verso 1

4

7

The missing divine name may be f #ri, as in recto line 16. The second and third words are pointed, and should therefore perhaps be read as Greek. They could be transcribed as tcaTaXa icarnTrapaCv. The latter word may be from icdTrTrapLc, a caper. A rotel (or retel) is a little under 3 kg. The first word, as transcribed, should mean 'wealthy', but this does not give very good sense. 14

A Private Letter (1)

Text

2 verso

]n j5 -iiw' ix 010 (

n'ttl

1

)5 a 'S p 2 n'n-r 3

)1(

-?M p +3 ;j n]tna'Kt 501 'xni * 1'-10p R5 I D5 4 n1am5 inti9 n1K 'flKSt3 kl 5

¶n'n t5t[ ]n() = 5n nn n1[5]v 6 ]( ....) ( )r lri &n1 r1'vhy 7

tb 'n a'1 n'1Xn2 r5rnw 'n '5 8 't'1tat3 n51 pin m1 rrrl '1m0 9 )1 1Vnlin i i]'mo 10 " PD ttpo111 pn-l( 50D P' 113 1D 11 Dill a D1 0'K1 nipnr r in Tits 5:)1K &21 RIOT* 12

r1rin tt101 ton 'n'D i 0J *-11:110' 13 jn1501 nlnrt tt2tD -111n 14'Y1.-5 14

: intt'T1''rt1'71I? 15 ']nn n'11C'n3 5'es11t 6 'n5 0175 16 in 71-ri:5-114 In-PA 17

My sister: or 'your sister'. 9 11

Some traces remain of the sister's name, but not

sufficient to identify it with any certainty. It looks like Drefeni. Buhaira (written 'Buhari') is a large lake to the south of Alexandria, connected to the Nile by a system of canals.

'zuz': silver dirhams (so S.D. Goitein, HUCA 34 (1963) 191; cf. Mediterranean Society, 11.256).

16-17 'Archondou' and 'Alexandria' have a final n added: this is an indication that the writer was a Greek-speaker. 15

3. A Private Letter (2) The beginning of this letter is missing, and it is impossible to reconstruct the circumstances of the writer. He is writing apparently to his wife in Fustat. He may be on a journey with a group of other people, and they seem to have undergone some misfortune. It is not clear where he is - perhaps in Saite (1.4); at any rate it seems to be beyond Alexandria for someone writing from Fustat (1.15). A number of features indicate that the writer is a Greek-speaker, of which the most concrete is the epithet `the enameller' (1.18), which is given in Greek. That this is not merely a nickname or a calqued expression is clear

from the fact that it is given with the Greek definite article, and in the accusative case to suit the context. The spelling of `Alexandria' is also typically Greek. The writer's Hebrew reveals various signs of the influence of

spoken Greek (see the notes). The addressee is presumably also a Greekspeaker, otherwise she would not understand the Greek phrase in line 18.

T-S 8J 19.33

Paper, the top part torn off. Height 17.2 cm., width 16.2 cm. Brown ink. Large, rather crude square letters. Pointing is applied to foreign words and

proper names, and also fairly freely to Hebrew words that might otherwise be ambiguous.

17

A Private Letter (2)

3

Translation

recto some lines missing ...

1

3

4 5 6 7 8

9 10 11

I am not well because

... found us at a bad time ... five and then God rescued us ... the east to Saite and everything that ... the Ishmaelites, and I (?) was left without

2

... to the God of Israel, who saved her ... here, and he gives pain and binds up wounds, he smites

and his hands heal, for his mercies and lovingkindnesses do not fail. And you, wife, say, Let not my mind be anxious about the belt and the two dinars. God knows if I find someone who is coming I shall send

both the belt and the money, the dinars, because now I have nothing

left. 12 13

14 15

But do not be sad about this: God is great. The woman, the wife of Mar Joseph, whose name was Evdokia, has died, but the rest are well. Write a letter and send it to Alexandria, in case

anyone comes here from there, so we can hear your news. Greetings from

16

my mother and from my uncle Mar Elia and from your brothers and from everyone. And all the trouble 17 is great for you. Give my regards to Mar Solomon my friend and to 18 Mar Jacob the enameller (TOV XuµcUT6v) and his mother and his brothers. And may God permit me to see 19 joy. Amen and amen.

verso 1

2

Ask for Mar Daul and Mosko in Fustat

recto

2

4 5

The first word after the tear is pointed, and may be a Greek word. It looks like misathin, although the s is not certain. 'Saite': presumably the name of a place. `and I': or perhaps someone else, whose name has been lost at the beginning of

the following line. 7f.

See Job 5:18. MT has I tW'Elt1. 18

A Private Letter (2)

Text

3

recto some lines missing

' D1t D rnnre le5 ( )n[

1

nynnyvnlleltYn1'clrb'h[

2

Srcn nn5n ID nnlel monri n'[ t61% 5Di ltn'm 5K rnrnn nl(I 'T] 1C 1151 o'SKynty lf [

4

it*n -1cvrt 5K ltD' 'rISKS (X

]() 6

3

5

rnn' rUrr'i rice' rt1n1 nDn( )[ ]M 7 ntvltn nK1 rnom rnrln *n[-)] th 'D Mltnnn 1'n'1 8 o'nrn o']tym MM-1 ty' Sle 'nnt 9

tn

1) K 1e1M'ty ty'K KYnK CIA MIi' leln o'flSK 10

nrnltn 'S nltm le5 nny 'o n'v' 11nnm rttnm 11 MA ntylem m' Sri) SKrT 'OYyn 5K 'Sire

nr 53)1 12

o'naecyrn ri 'fprt;ii nno nolt nnn 901' nn 13 SR 1ri5VVi ocv 1nno1 rn' oft: 14

In 01S0 1Spp1 ootiSty DUO n17 ty'le MOn IC' 15 Son tY1 DSOnl j"nlt inl n'Sle nn '"11`1 IM 'nK 16 SKi 'Dn nnSrv nn 5R 'inn o15ty 1Y1 nonvn non 17

MniS '13f' *-n rrKi lnK Srt1

npy' 18 inrcl 1D14 nrnn= 19

verso

iOt,inpl S n nny 070 1 t]'lYOD 2

'MM: presumably for 5420:1. 10f. Curiously awkward Hebrew, perhaps influenced by Greek? Note particularly 71hhn1 rrrhi 11, perhaps reflecting Greek Kat ... Kal... This use of m' for 'is', calqued from Greek, is fairly commmon in these texts. 12 'Write': plural. 1k''1tbDm751! (alexantrian) is to be considered as a Greek word here, 14 both because of its orthography (with nt for nd), and because of the final n (cf. no. 2 verso 17). It is not pointed, presumably because it is such a familiar name.

9

19

4. A Business Letter The letter is poorly preserved, but enough remains to show that it is concerned with the trade in hides. There are many Greek terms, some of them current expressions and some of them technical terms of the trade. Few of these appear to be attested in other medieval Greek documents. The irregular

writing and poor state of preservation make this text very difficult to reconstruct in places. T-S 16.289

A long strip of parchment, badly damaged, now measuring 28 cm. (height) x 13.5 cm. (max. width). Brown ink. Square characters. Pointing is used for Greek words. Abbreviations: 6 for 1t]; ]'1 for 11'1. Ligature: 5R.

21

A Business Letter

4

Translation

recto 1

Greetings to my brother Mar Shabbetai ?Ravilon from me, your brother,

2

Mar Jacob. Know that 1 am well, and I trust in the Lord that you too and all the members of

9

your household are well. Know, Mar Shabbetai, that by the faith of God the hides that you had (that were) untreated (6µd) (are in) good (condition?) ... they would bring, if you ?collected them together; and you used to say that in your opinion ... I should tan them (va Ta yvdt,w) ... (leak tpTlµuSvavTa) from the working (Epyaata). If ... (d..ogtta) to those workers they will not be clever enough to do the working (Epyaa(a). And by God if my hides are untreated (6µd), endeavour to make them XEt4oda[3EQTa. And even though I wrote to you about the hides (asking) that you send them to Crete, [do not] send them but select (8LdXEtE) the defective ones (Ta

10

aTropa), and send them and instruct... them reliably (TrLUTd). As for the others, send them to me

11

...

3

4 5 6 7 8

12 13

14 15

16 17

send two or 3. And the hides of ... them KaTdapEa-ra, because if you offer (them) to them at 10 dinars the hide they will not want them, because (when) they saw your hides the first time they offered me 33 dinars; and again the second time [they offered] 30 dinars. I have struggled (ETroXt xgaa) repeatedly to sell them ... them because they were KaTdcPEOTa. They did not take ... of the hides that you sent with the (Christian) priest, the

son of the

apostate (woman). 18

I sold the two best ones and they brought me 12 dinars because they were cut (KOµµtva)

? (samilato). I do not know if they were cut (KOµµtva) from there or if the priest cut them, 20 or (if they were damaged) originally when you bought them untreated 19

(mod).

21

22 23

24

The other 4 fetched 22 dinars with difficulty (ptaa-rd). And if he hears that... truly expensive, he will ... to this place ... these hides (some?) are big; and of the hides ... you will not be able to wash it akribgast...

recto

3

6[Ld, 'untreated' (cf. lines 7, 20, 42): i.e. raw hides.

5

va Ta yvdtw: yvtTrTw or yvd4w means to work or process hides (or other raw materials).

Kal tpTiµhvavra: transcription uncertain. It could mean 'ruined'. dpyacLa: work or labour (cf. line 6). 6

d..otpLa: unclear. 22

A Business Letter

Text

4

recto

'D Jul ]spy' b l'nit 'ate ii5's1 'mm b 'M14 51k ]1 oi' th

1

nnre oa ntDLk !'V1 'm ri'ri3 2 o'n5 j'n'o mom nin LCi1 15 rfm m-ban 5wn rvinic 'z -Pmt b in 3 'D IM-1:1 1131tt T rnm nrnK nnoaD'n ON n'rt'== 1-1- 1 of

)4

nk'mnkn

imeaanl nom ' ( )5 tim5 Inii rr' ti5 15rt7 n'1s1y5 nkq'jl( )r_e ore 6

MIN -1myi 51707 Kobe 'SO o'15an rrn oft SKI 1bli 7 OMK 110 'Z o'15an 1y] j'mmm 'D 5DEti1 1%t?tb5mli2)c'S 8 on1K 1X01 KhiDkt_b nt75k'i KSK onrK lama [ ] 'tfl7 9 ) K45 msl 10 'S on1K lam o'lnKm nnm't oniK of a'-r5anl a 114 13'aO lam i( )tt [ ] ( ) [ ]515rtl 11 )5[ ]5th 12 1rnn 014 'o rtncn5mt?p on1K ( a'no X55 07'5 13 5m 7'15X7 1K1 "D OnIR 1S1' K5

non oym: 'S 11o k 110 r1 i5 'S 11nltl 110'1 o[v : 14

onlti 71D6 iim'nSitk cw no1n1 a'1 5[ 1np5 KS iimmnow7 r7 'o onl:z (

X

15

16

17 07100 ion 1131D1 MD nma'Oo o'n5an ini( )[ o'olnn on 'mo[n 18 refit i i'7 'o r1 0' 'S 11e'onl D114

7714E -inn 1K Mnip MOn] 1'n 014 'o K51 in5'nrg 19 K?]iK onlti

ttn']jX 110117 In V 1ov7 20

Dt3m' oltl iZnmk' j-)-i Z5

-IM 0ipn5 5ott ti'n' nntt lars o[

ti 01-MM-11 21 ],-1 mP 'P5 22

o'15an 1131 o'Slt m' 15Kn o'155[

( k?mar'-i7k 1nlti o'rnO 541' 145[

Dr David Holton has suggested to me that the word means 'deficient in lime'. Cf. on line 12.

8

Xet*odQGieaTa:

10 12 16 19 21

uLcTd: cf. verso line 2.

24

23 24

KaTdu erTa: Dr Holton suggests 'over-limed' (cf. lines 16, 35). it, 'I did not sell'. The first words are perhaps I samilato: meaning uncertain. pLaUTd : apparently 'with difficulty', but apparently not otherwise attested. akribgast... : meaning uncertain. 23

A Business Letter

4

25 26 27 28 29

Translation

... ]sadio and they brought him 12 dinars the hide and ...

... you think I shall ?pay for your goods ... for your goods. If I do not ?see them ... the other people I shall not sell them But if you want to know how the hides may be sold here, Mar

30 Moses the ?dyer had 20 hides here and they fetched him 105 dinars, 31 but he put them in pastarea. And the hide that I left at 32 my house untreated (6µ6), if there is a way (bS6s) ... of the hides of Mar 33 34 35

... and send it to me here as an untreated (6µ6) hide for. TpdXLVo ... if he sends it he will want it to fetch 10 dinars here. ... ... the hides KaTdQ orTa. Write to me

36 how many hides reached you with Mar Haggai, and how many you 37 38 39 40

chose as good ones ... because they were small and defective (Kal dTropa). See here, those ... sell them there. And if you find ... ?hides 10 dinars, take them and send

untreated ((bµd), and if ... untreated (wµd) and he gives them to you ... 42 them untreated (6µd), and if he sends them 43 and I gave Mar Shabbetai the ?black 2 44 and I let him give them 45 [?vT]uzzcL and bring them to you 46 2 dinars to buy ?sinari 47 and the 2 dinars to ... the ?mortar (Tb µoupTdpt) 48 6 dinars, and I gave him the missing 4 49 missing make 5 dinars 50 ... me 6 dinars 41

... ... ... ... ... ... ... ... ... ...

verso 1

to Ephraim an executor. But he wants to give you

2

4

7 dinars reliably (TrLQTd) only. Divide it into 6 shares ... take (for) yourself and your wife and... take ... and he will write the deed ... so they will bring

5

it to you whether it is cheap or dear. But this Ephraim did not make me

3

25

]sadio: impossible to restore.

31

pastarea: meaning uncertain.

33 37 45

TpdXLVO = TpdXUVQIc, 'making rough'?

46 47

diropa: cf. line 9. '(steeping in) alum'. sinari: unknown word. Dr Holton comments: LVdpL = small axe or something to do with b ,c = acid/vinegar, or vLVdTrL = mustard. Td µoupTdpL : cf. verso lines 22, 23. Of various possible meanings the most likely aT]64ieL: aT154JLc,

24

Text

A Business Letter

4

n

]t]ttt]1 n51n rn ]' 15 wan 1tt'im[ ]Srv a'o»n '1tt -a'Stbm 'o Irw-ro [

25

26 ) 27 ) 28

a'ttntt AS n 1 I'm a'oan .-r( 6rntt n1ot3 t ttS a'nrrtrcn a'mltt io1i (

65 a'lSan nil lnva' Ilk ynnm MS-In OR 5:n 29 r"r -115 15 1tt11n1 O"5) nil 1'n 'S7nr1 hD 30 5tt 'nnrnm n5rn ' ntt'n0m0] arm o'nn Sort 31 th'7VJ v* r 11o am5 j1tDn Oiliti V)' 6K iOiR 'n'5 32 ) 33 n5an lairs n1n '5 lrntt 1101 1M(

-ryol -1'n 4 n1n n']'0 rrrr IMA nam' art () 34 ) 35 'S oirci w?mnom7 a'-San ( ) Sts ( a':t nmrn 11=1 'art b ay -jS , 94n a'T5i M65 36 ) 37 15tt nrr ttl1:D] a'n7 r in 'o ( tt in"n attl *amS 'am -110r2( 1101 ants r17 r-i 17 a'( )5( ()5 m' affil ttnltt (

[

iS anlrt in'1 t i*[ onlat nam' attl mix 6rn[ 'nmmm 'nom 65 'nrul ( units in'm 15 'nnn (

)[

I

]5 (

) 38 ) 39

](

40 ]( ]( ]( ](

) 41

) 42 ) 43

) 44

15 6rntt tt'a'1 'tvp'(1

45

16 n]7'm rn 6[

46

;1r?T1nin ?11m5 Ti thn1 1[ a'nori 't 15 '[1C17i ]'n 1( )[

47 48 49 50

1my' a'n66

rn i ''7 [

verso

t nlor'S nY1' ttlnl

. o101nr om a'ntRS

1

( )n a jpSrr in lrntt 75rn - i:5 nnm'D - 111 i 2

oin'1 (pine n7' Q*'i Ir15o1 nntt r77 1tt11o' p ai(

'5 nmv tO a'nttt nfi

3

) n007 4

ipr p 51r p i5 in 5

is 'mortar', presumably used in the preparation of substances used in treating the hides. verso 1

'executor': tir(TpoTTO$'. Best taken as a loan-word rather than a foreign word. Cf. Sokoloff, Dictionary, s.v.

25

A Business Letter

4

6 7 8

9 10

a deed but said to me orally (unb X6-you) ... Jacob the son of ?Kalomiti 60 dinars ... to Mytilene, and then he said ... ...

13

... ?to take it out without you, but he will transfer it to there and if he goes there ... And do not imagine (that) I could not sell because he gave them to Jacob (in) good (condition) ...

14

...

15 16

... ...

17 18 19

... and I did not have any money, and if I had had m[oney? ... ... dinars I should have given him the big lock ... with another. ?Take (406pa) ...

11

12

Translation

20 it to Mar Moses ?Spatha for him to give 21 to fix it (vd Tb diOetdaet) because her wood was in the ... 22 I forgot and I did not write ?about the ?mortar (TO soupTdpL), and because I did not write 23 ?about the ?mortar (T6 µouprdpt) he did not bring him ... lock, 24 and now he has taken ... 25 and send it to me because by the faith he will not take it here 26 for half. And ?by God from the day I came in here 27 1 dinar has not ?sufficed for the deeds because I made you ?documents 28 but no boat left here for me to send you ... 29 ... and now there have come ... 30 write how it will help... 31 that I may see spiritual tranquillity how it will help you ... 32 they want to receive ... 33 ... money from me, but I shall send...

of the rest of the letter only a few disjointed phrases can be made out

7 8

'Kalomiti': reading uncertain. 'Mytilene': reading uncertain. 26

A Business Letter

Text

4

) 1ai5iS14 '5 -inK KSK item 6 1n 7 )m5 a'm( ) a'l b

1py4 ( (

-inK 15 irini

15

X

(

8

)`i5 9

] iMiK ltD' thn ji5: iLiK tiny' (

) 10 ) nm5 An' OK1 nm5 11

](

KS (

) 16XIM itt 5Ki 12

:1b :pD'S nn1K IM 'S 13 14

)15 )16 In 'S rnn OKl - Jinn '5 n' r n5i o f )S 17 ]-ran

()15'nt 'n'n i'l 18 ](

]( )K

)Sm Knit - mnKO 19 ]A Jn'm ' Knnm '10n 65 - nrnK 20 21 pn iSm r i r'i 1 'D

'mm KSrnni 'in -nn5 'mrv KSi 'nrtom 22

aon (

23 ) Mk - npS T rrw1 24

)t515 A1615,71 KS

(

mn 6n1K rip' K5 rd" An ' 'S rim iaml 25 K5 * r ra; r 'not tb nrin In rim 'Ki 'rT

26

ni:tt jS MONK 'o n'1tt03 ' a'l K 'S 1p'on' 27 )6d J6amK ft r ra'no nriS - Ka' KS128 ( 1K: nnyl n'( ) 29 £ify' -j'K nr o 30 mi My n nninv 31 ) °nlfy' -I-Pit

(

)1S;7'tb IYT' 32 ] 1amK KSK 'mn jinn ( ) 33 ) r nn K]1 34

5yi W 35 ) 36 n24iK C* 37 38 )i '6'

)5m Jnid 39

) 40 ) 41

) 42 ) 43 ) 44 20

'Spatha': presumably a surname or nickname. The word vndOa means both a sword and also a kind of blade used in weaving. 27

5. A Passover Haggadah (1) The haggadah, the ritual for the celebration of the Passover meal, was one of the books most commonly found in Jewish homes in the Middle Ages, as it is today. Hundreds of fragments of haggadoth are preserved in the Genizah,

representing several different liturgical traditions. The four haggadoth of which fragments are published here (nos 5-8) all belong to the same rite, although there are many differences of detail between them. The reader who is familiar with the text of the haggadah that is in use today will be surprised to notice that it lacks several sections which have won a firm place in the affections of Jewish families, such as the midrash of the four children and the Dayyenu, as well as the long midrashic elaborations on the Exodus

and on the calculation of the number of plagues. On the other hand it

includes some midrashic passages that have fallen out of use. In this and the following texts, I have reconstructed the missing portions

of text by comparing the fragments with each other and with a medieval Greek prayer book in the Cambridge University Library (MS Add.542: the text of the haggadah is on fols 218v-251v). My purpose has not been to

edit the text of the haggadah, but simply to provide a context for the surviving fragments. In cases of uncertainty I have not attempted a reconstruction. Words in italics in the translation are in Greek in the original: the Greek words are supplied in the notes.

T-S K1.33 At this classmark are kept fragments of eleven leaves (some conjoined) from a

single codex. The leaves have been numbered in order. All the leaves are mutilated: some (the best preserved) have simply been cut in half vertically;

others are hardly more than scraps.

The codex was apparently a

compendium of some sort. Folios 1 to 5 recto are from a book of divination.

Folios 5 verso to 10 verso contain the text of the haggadah with Greek rubrics. On fol. 11 only a few letters survive, probably from a liturgical hymn.

Black ink on paper. Oriental hand. Pointed throughout, the pointing perhaps added after the text was written, and perhaps by another hand. Dimensions overall: height 19.8 cm., original width 15-16 cm. Written space: height 15.5-16.5 cm., original width 12-12.5 cm. 19-22 lines per page.

29

A Passover Haggadah (1)

5

Translation

5 verso 1

2 3

4 5

6 7

...With] the authority of Heaven: Blessed are you, Lord our God, King of the Universe, Cr]eator of the fruit of the vine. Blessed are you, Lord our God, King of the Universe, W]ho has chosen us out of every nation

and exalted us above every tongue, and] sanctified us by his

commands. You have given us, Lord our God, with love holly days for gladness, festivals and seasons for rejoicing, special days for sa]lvation, even this day of the festival of unleavened bread,

the season of our liberation, with l]ove, as a sacred convocation, a commemoration

8

9 10

of the exodus from Egypt. Because it is well whom you have chosen, we whom you have sanctified out of all nations, and] your sacred holidays with gladness and rejoicing you have made our heritage. Blessed] are you, Lord, Sanctifier of Israel

11

and of the seasons. Blessed are you, Lord our G]od, King of the Universe, Who has kept us alive, preserved us,

12

and enabled us to reach this season, A]men. And they drink in a

13

reclining position. Then he washes his hands and says: Blessed are you,] Lord our God, King of the Universe, Who has sanctified us

14

by means of your commands and commanded us concerning the

15

washing of the hands. And he takes some lettuce and distributes it to all the company, and they say: Blessed] are you, Lord our God, King of the Universe, Creator

16

of the fruit of the earth. And he takes some] unleavened bread and

17 18 19

cuts it into two and places one ha]lf between the (other) two, and the other half he places at the ?side of the] table. And they lift the ...] dish and he begins the ha lahma:

5 verso 1

8

12

14

The haggadah begins rather abruptly, without any of the usual instructions, and liturgical variants if the festival begins on a Friday or Saturday (cf. nos 7 and 8). There was perhaps a short heading of three words or so, in Greek or Hebrew. 71 has been added at the end of the line. Kai TrIVOUMv dKOUµmcTd. Some texts add `leaning to the left': it was perhaps present here in line 13, instead of `he washes his hands'. Kal TraLpveLV µapoUXLv. Marouli, lettuce, is found regularly in these fragments

of Greek haggadoth from the Genizah, for the karpas, the spring salad of the Passover ritual. Cf. no. 7 2 verso 3; no. 8 1 recto 11.

The reconstruction follows Add.542; cf. no. 8 1 recto 11. An alternative version, found in some other texts, is `and dips it in vinegar and says'. 16-19 ... TTLTTdpL Kal K6TTTEL TO EIT ...0'EL pLaa T(V 860 KILL TO ... TPaTTECLoU Kal oTpKd)VOUV Td ... (Tr)LVdKLV Kal dpXL(ELV. For TrLTT6pI = `unleavened 15

30

Text

A Passover Haggadah (1)

5

5 verso an3

i nn

1

nit -i[: a. r n8 n' i[s i-I a

1

r5rc 14'4? nn: 2

ny 5z t] ; nnn -10[K M a t' r5r

; rr*

3

1]5 in 2r]] 1$ X7[1 11tJ5 5:n tbt2 n1 4 o'mta i rnnrv'? r: tc t'ri' K 5 NS?]-7

]n o1' nK nvltlJ['5 o'21C1 o'13' IltDW5 6

'1 ! J ip Kr7n n.- r[K: lrnln'n

nrn 7

nm nnit% cnrr; ['n ': 20 nn'r' 8 '1rvir2[1 o't2yn 5ot 9

nnufn

0-) 1k [] 1]n5n]n prpo:i 10

pi

a]',n rn . r n

K

:

11

MVIZ17K 1' 1W'?7 :1o[K nrn 1nr5 vV'171 12

it v'n5K

[!t

13

j'Snn Kn12nM TI-ft"; !t[

5y 11121 Yr]] 14

1]tU17 -lum

15

tv'Iq in'nsipp 'in 'k [1'rtp : nnnKn I'M 16 in7 iK'titD WQ1 'tq[ in 1vip'm7 1K'rE3in [

Knrb Kn 1'r'»rc

I

"N.1

17 18 19

bread' cf. no. 6 3 verso 1. For these instructions cf. no. 8 1 verso 1-11, and Add.542, fol. 221v: nt''5min 'nm T'n r rsn smnl U'Z'2 r:rnm

milrnn in nrm rsn PDtT 5tbt

nni

K'2t Drlrn n= 5y on5nmo 'Tins mrim w 5y 11n'7'DK u5 nm-r nnn r'ym nn nmre p r :-rion 5'nrt1 mows 5y -,in* {4n'mnr

19

'And then the officiant takes one of the three pieces of unleavened bread and cuts it in two, and puts half of it between the two whole ones and half of it under the cloth to serve as afikimon, with reference to (the verse) "their kneading troughs wrapped in their clothes over their shoulders" (Exodus 12:34). And then he takes out the basin containing the foods and they place it on their heads and he begins the service.' The word restored as rnvdKLV presumably stands for a sort of metal tray which normally rested on a wooden stand, like the small tables that are a common sight in Middle Eastern countries today. On the custom of lifting the table see the remarks of L.J. Weinberger in BJGS 3 (Winter 1988) 20. ha lahma: the Aramaic prayer that follows, so named from its opening words. 31

A Passover Haggadah (1)

5

Translation

6 recto 1

2 3

4 5

6 7 8

9 10 11

12 13

14 15

16 17 18 19

20

This is the bread of poverty as eaten by [our ancestors in the land of Let whoever is hungry come and eat; let whoever is nee[dy come and join the Passover feast. This year we are slaves here; next yea[r may we be in the land of Israel. This year we are slaves here; next [year may we be in the land of Israel as freemen. Why is this night [different from all other nights? On all other nights we do not [dip even once: tonight (we dip) t[wice. On all other nights

we eat both leavened and unleavened [bread: tonight there is only

unleavened bread. On all other nights we ea[t any herbs: tonight and bitter herbs. On all other [nights we eat either sitting or reclining: [tonight reclining (alone). According to the understanding of the son his [father instructs him. He begins with disgrace and concludes with glory. He says: ['Joshua said to all the people: so says the Lord G[od of Israel: Beyond the river your ancestors lived from ancient times, Terah [the father of Abraham and Nahor, and they worshipped other gods. [I took your ancestor Abraham from beyond the river [and led him all over the land of Canaan. I made his descendants ma[ny. I gave him Isaac, and I gave Isaac Jacob and [Esau. I gave Esau Mount Seir as his herita[ge, while Jacob and his children went down into Egypt.'

6 verso 1

Blessed be he who keeps his promise to I]srael. Blessed be he. For the

2

Holy One, blessed be he, calculates the end, to d]o what he said to Abraham

3

our ancestor between the parts,] as it is said: `He said to Abraham, Know

4

for certain that your offspring will be a stra]nger in a land that is not theirs,

5.

6 7

and be their slaves. They will maltreat them] for four hundred years. Also the nation whose] slaves they become shall I judge, and afterwards they shall go forth with great substance.' And] it is this (promise) that has held firm for our ancestors

6 recto

The redundant 'and' is a scribal error. After `tonight' most texts have t5D, 'all of us'. I do not believe there was enough room for it here. 12f. Cf. Mishnah Pesahim 10:4. 13-20 Joshua 24:2-4.

10 11

32

Text

A Passover Haggadah (1)

5

6 recto

tt

1 2m twnic:i tcmn:f] *:5m '-i rc;'iP tcnm Nil nDD'1 'n' -j'n]Y-r in 51t'i 'ti 14,15-1 In 2

tw- c rc];'n*i WV i; 3 5tcncv'n fvntCC tc"Hall] '1-v n tcnrv 4 nm'In rc. r

r

n5'S1]

:T'nin

n15'Sn 5Zr2 rim DDD 15'Dtc 1'S'stbn] 134 1't

'12 5

ni5'5n 55 rv

rn5'Sn 5 - lnun ']nrv mm r

nrnrc

6 7

Mn tiD i rrn -5'S,77 n]Snl rnn 1'SSin M 8 n5'5n n' nacm 1'5] itc iwrc ni5'S 55?m 9 1ttc n5'5brj 55:lm , ninm rT

10

nrn n5'Sn] 1'oion j'z 1' zi' 1' 'n5

11

nmZ 5'nnn 1nn5t3 r=]ts it `o

12

13 nnitci rtimn l tD' nn]n 1Dvn 5acnrp 'n5]f fvt' .16rit n505'ni5tt Own 5I 14 _7 T 15 o5ivn "11M 'Mc1 01-1-1:1K

Sac vrvin'

nac nc':tc nac rrpKi] o'-:it n'r5rc ii5yfi 16 rntt In IA i51tc1] 1n11 n5yr 0,15rc 17 1ntc1 prey' me 15 1ntc1 1]D-IT ntc IMItti 1y» 18

me iw Irm1 1mv] nsi 5py' nK pns't 19 :nn'nYn I'll" i' 1 Dpv'1 1]nitt t t n'ym 'IM 20 6 verso

innmmn tt -ant

o p rm tcin

1

nn n[10v5 rMn M :10nn n : 2 nnsn 1'M i']tc 3 >tb -1) 'D inn 4 n5 tc5 r?! ? J [nr nom nltcn n- [Dniii 17)v1 n1-1]v1 5

si=t; ol:rc5

'ogre 11 n '[' nmtc 'tan nfl oat 6 1]'n11]tt

6 verso, 3-7 Genesis 15:13-14.

33

tt',fl[1

:51M V1Dn2 1tfiS'

7

A Passover Haggadah (1)

5

8

9

10 11

12 13

14 15 16 17 18

Translation

and us: it was not one man alo]ne who rose up against us, but in every generation people rise up a]gainst us to destroy us, and the Holy One, blessed be he, rescues us from their power. Come and] learn what Laban the Aramean tried to do to Jaco]b our ancestor: Pharaoh only decreed (death) fo]r the males, whereas Laban tried to uproot all, as it is said: `An Aramean tried to destroy my father; he went down

into Egypt...' - compelled in accordance with the divine Word. Observe the love shown to our ancestor Jacob, and ho]w dear he was to the Place, as it is said:

`I shall go down with you to Egypt,] and I shall surely bring you up again.' `... He sojourned there, few in number,] but there he became a great nation.' Observe the love shown to Israel, and how d]ear (they are) to the Place, for it is said

7 recto 1

that when they went down into Egypt they were onl[y a few in

2

number, as it is said: `With seventy souls your ancestors went down to Eg[ypt, but now the Lord your God has made you as numerous as the stars in the sky.'

3

4 5

6 7

`The Lord brought us out of Egypt...' not [by means of an angel, not by means of a seraph, not by means of an envoy, but [the Holy One, blessed be he, (saved us) by himself, as it is said: `I shall pass through the land of Egypt on th[at night, and I shall strike down all the first-born

in the land of Egypt, both man and b[east, and against all the gods of Egypt I shall execute justice. I am the L[ord.' `...with a mighty hand' (makes) two,

8

...and with an outstretched arm' (makes) two, ['...and with great tenor' (makes) two,

9

...two: these are the ten plague[s that the Holy One, blessed be he, brought upon

10

the Egyptians in Egypt, and these [are they: blood, frogs, lice, beasts, pestilence, boils, [hail, locust, darkness, slaying of the first-born.

11

13f. Deuteronomy 26:5. 14 `The divine Word': cf. Genesis 15:13. `The Place': the literal translation of this Hebrew divine title seems rather awkward 15 in English; it is hard to know what image it conjured up to the medieval mind. 16

Genesis 46:4.

17

Resuming the quotation of Deuteronomy 26:5.

34

A Passover Haggadah (1)

Text

5

5:5n x p t ir5y my ,[ntn lute it5tZ

1151

8

v'n55

11'S[.U D'-low 1111 111 9 1p'? h7'3 rip -705[1 142 :D-r'n 115'Yn 10 WISm 17'51e 5[py'5 nlvuy 1#13-1140-1 11

jp5i o'-i5trt 5[s7 16% in tO 12 I"I'.] ']tt =mite M-1 It 1tb t i n1k MID.* 13

in;'ri rit 1V"lii '[M 51, =M -n'1M 14 3'sn

ID D 1»1nIl '1155 in -I[nn ;;.p' lrnletm 15 5y ca t." It M [MVP-120 JOD -nn '»re 16 .

rre DD 'rn1 [nyn 'nnn Dm i711 17 rnn 5WIV'Sro 18

orb Din- 16. 1'

7 recto

DITMOM 50 nyn 'nns tt]% 20: a°r i" ii5tn. I jnm 1inDl rn'1]Y b 'ntl_t 11-I' OM 2 11te'Yi'1 3 '1' 5i 1e21 110n '1' SD ]tt 2 'X-t36

101nsyn n#r i ]ti5rc r' c 't 5y tee Ilm 4 11nn 5n 'n'nnl urn t5'bm 2n fl [n] 'r. n 5 2n t5it 5»1 1 inni]n Ini Drlttn 20fl; 6 D'nrn .

i'z

'Mk 1710 60 t1

7

D'nm Srn n110n1] D'nm r,t v_ i-Ir5 8 51 rope tea-TD n1bMI-I t *14 Ono 9 011D D'y1102 D1 ' D1] i'7ltl Yns 01111Y01 i 10

:n11vn MM jWR 1"7311e 11]] i'rT ti oily 11

7 recto

j

1-2 Deuteronomy 10:22. As there is not room in the missing part of line 2 for the 3

whole of the quotation, it must have been abbreviated. Deuteronomy 26:8.

5-7 Exodus 12:12.

7-8 Resuming the quotation of Deuteronomy 26:8. Each of the phrases cited consists of two words in Hebrew. Some text has apparently been omitted at the end of line 8: '... and with signs' (makes) two, '... and with wonders' (makes). 35

A Passover Haggadah (1)

5

12

Translation

And he brought us out of there, as it is said: ['And us he brought out from there'. It was not

13

for our own merit that the Lord brought us out [of Egypt but for the

14

merit of Abraham, Isaac and Jacob, as it is said: `Go[d heard their groaning and God remembered his coven[ant with Abraham, with Isaac

15 16 17 18

19

20

and with Jacob, and God saw [the children of Israel and God knew.' Rabban Gamaliel used [to say: Whoever does not say

these three words at Passover has not [discharged his obligation: Passover offering, unleavened bread and bitter herb. The Passover offering for what [reason? Because the Place passed over the homes of our ancestors in [Egypt, as it is said: `It is a Passover sacrifice

7 verso 1

2 3

for the Lord, who passed over the h]omes of the children of Israel in Egypt when he struck Egypt and] saved our h[o]mes. The people bowed and prostrated themselves.' This unleavened bread that we] eat (is) because there was no

4

time for the dough of our ances]tors to be leavened before the

5

revelation of the King of the kings of k]ings [when] he redeemed [them], as it is said: `The people

6

picked up their dough before it] was leavened, (carrying) their

7

kneading troughs wrapped in their clothes over their shoulders.' And] it says: `They baked the dough

8

9

that they had taken out of Egypt into un]leavened cakes, because it had not been leavened because they had been banished from Egypt and were not ab]le to linger, nor had they

10 11

made themselves any provisions.' This bitter he]rb that we eat (is) because the Egyptians embittered the lives of] our ancestors in Egypt, as it is said:

12

`They embittered their lives with har]d labour with mortar

13

and with brick and with every kind of labour] in the field; all their

14 15

labour they forced them to do oppressive]ly.' In every generation a person is bound to consider h]imself as though he (personally) came out

Deuteronomy 6:23. 14-16 Exodus 2:24-5. 20 Exodus 12:27. 12

36

Text

A Passover Haggadah (1)

5

145 omb 14'Y1n 11n1141]5rn MOM aW'Yim Im 12

r mt mm rt5l 20 ]"' ttt'Yin orp714] n14

13

.1514 vn]t°1 ]p ij )'1 7r3Y' 14

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2Q] 5rt,mp 'm -or(= Si' non ,it "'5 141n 1 os)1 'T7'1 5'Yi i[']r [s n141 20 nt 14 m cam 5y n'5 1n [ tie it nun 11nnw'1 3 5 ntv 1y 'nn75 ai'n[1n:; 5m iMY> >'W,-1 4 14r1)'1' It [o 7t [1] o'p5n[n 'otn 15n DntD 5 n11a1Y oninttmn rnn[' ma ips n14 Cs)- I 6 pY r nlt'Dt31 16114[1 onom-5y on'zn 7

rnp it 'z nish ni [1s) inn 114'Yln 10n 8 niY oat -Imnnrn5 15[o' 1451 2nn lrnla '0 9 1m 5y o'55iae ati:m n[t 111n on5 lrvy 145 10 010, It 2nn 11"Fli514[ "n nt 0"12nn1 111no 11

nwrin nop n[ltv3 on"n n14 111n'1 12 nnj5D n-run [n11]s) 5o=1 o'n±n1 13 1it1 iii 5.5] of r

7 verso 5-6 Exodus 12:34.

7-10

Exodus 12:39. 12-14 Exodus 1:14.

37

*'>:t? immu fix n11415 0114 n"n 15

A Passover Haggadah (1)

5

16 17 18

Translation

of Egypt, as it is said: `You shall tell y]our son at that time: it is because of what] the Lord did for me when I came out of Egypt.' Accordingly w]e are bound to thank, praise,

19

laud, glorify, exalt,] ma[g]nify, immortalise in song Him who lives

20

forever, Awesome in Praises, Might]y Saviour, Worker of Wonders,

8 recto-11 verso: see notes.

16-18 Exodus 13:8. 18ff.

These Byzantine liturgical formulae do not readily lend themselves to

translation.

38

A Passover Haggadah (1)

Text

5

t n'? ttw; r r oi' -,d[5 rrtrn 5v 2m 16 'c»Y ''7 ';' ; rmy 20 [,-It m i': 17

555

O'Q'?iyf r 'n5 Ti 'p

nitQ* nbiy5 niwm'?

200 18

[Chit nttt5 mm5 19 rn5rrn rt-115 20

8 recto

8 verso

()

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1

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2 3

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. r(1

4

lire[

5 6 7

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nmrt

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][

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2 3

4 5

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Inn ]0z

8

9 10 11 12

-1645[D

13

01-M[1

14

Of the remaining fragments too little is preserved to justify reconstruction and translation. For the continuation of the text of the Greek haggadah see no. 8. The contents of the various fragments are as follows:

8 recto 8 verso 9 recto 9 verso

Psalms 113-114. Blessings before the meal. ?

Psalm 115. 39

5

10 recto 10 verso 11 recto and verso

A Passover Haggadah (1)

Psalm 116. Psalm 118. Hymns? 40

Text

A Passover Haggadah (1)

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41

6. A Passover Haggadah (2) Part of another haggadah, presenting some overlap with no. 5. Once again, I have supplied some missing text from that text and from Cambridge UL MS Add.542. T-S NS 122.126

Six consecutive leaves, giving a substantial continuous text. Parchment, mutilated (severely in places). Overall dimensions: height 12.6 cm., width 12.5 cm. (max.). Written space: height 10 cm., width 10.5 cm.

Line length variable. Pointed throughout, apart from a few places. Abbreviations generally marked with a dot above the last letter. Divine name: two yods with a horizontal stroke above.

43

A Passover Haggadah (2)

6

Translation

(Words in italics are in Greek in the original.) 1 recto

for four hundred years. Also the nation [whose slaves they become

1

shall I judge,

and afterwards they shall go forth with great substance.'

2

[And flt is

this (promise) that has [held firm 3

for our ancestors and us: it was not one man alone who ros[e up]

4

against us to de[stroy us, but in every generation people rise up against us to destroy us, and the Holy One, blessed be he, [res]cues us from their power.

5

Come and learn what Laban the Aramean tried to do [to Ja]cob our ances[tor:

6

Pharaoh only decreed (death) for the males, whereas Laban t[ri]ed to uproot

7

all, as it is said: `An Aramean tried to dest[roy] my father; he went down into Egypt...' - compelled

8

in accordance with the divine Word. Observe the love shown to our

9

de]ar he was to the Place, as it is said: `I shall go down with you to

10

Egypt, and I [shall] s[ur]ely bring you up again.' `...He sojourned there, few in number, but he became [there

ancestor Jacob, (and) how

11

a nation, gr[eat, mighty and numerous.' Observe the love shown to Israel, and how [dear (they are)

12

to the Place, for when they went down into Egypt they were only a few in number, as it is said:

13

`With seventy souls your ancestors went down to Egypt, but now the Lord your God has made you

1 verso 1

2 3

4

as numer]ous [as the star]s in [the s]ky,' (meaning that) they were blessed (by becoming) as numerous as the stars in the sky. `The Lord brought us out [of E]gypt ...' not by means of an angel, not by means of a seraph, not by means of an envoy, but the Holy One, blessed be he, (saved us) by himself. `With a mighty

hand ...' (makes) two, `...with an outstretched arm ...' (makes) two, ,...and with great tenor' (makes) two,

1 recto

1-2 Genesis 15:13-14.'

Deuteronomy 26:5. 'The divine Word': cf. Genesis 15:13. 'The Place': see note on 5 6 verso 15. 9 9-10 Genesis 46:4. 10-11 Resuming the quotation of Deuteronomy 26:5.

7

8

44

A Passover Haggadah (2)

Text

6

1 recto

11 11m9' 10tt ] 'lay i nlt 05i 1-]ti nilm D ,IR 111

1

rinI 6 M I 5111 0151: 1ltY' p'1ntt1 '=M 2 rt5tt 1rni5]35 1r5y [1]bb 1M5: lntt 100 1:51 1rrn:Wt5 3 otrtt 1f''[Yt1] -]II7n1 1rn15o'7 1x59 o'-t]1!7 1111 4 lr]]t't tlitUy7 't]1ltn 1n'7 07': Mn 1t i to 5 1179'7 ty[7'] 1351 o'lorn 59 tt5tt in it n91D0 6 6ttt nt'1Yt2 11'1 'o!t [1]ot 'b-11A ]0 Son nrt 7 tiln n= ;79' lr:nt50 16YA MR -1 -IlY 'D '79 8

1 in'1Yn 71' -71R 'n4 ]0 o17hn 'Z5 6'[nn 9 00] ;n9i tMyt2 'nt : 00 11'i 151, 101 15[9]A [-=]Ai 10 l'o'an] nno ttr50 jnsn nttl - o1i 6i[Y9 51]11 '1t 11

acv w n] ] ;mn ti5tt o'1Ynz iW A56 0*i16, t 't 12 J'n5tt " -UV] Tn91 nt3'1Yt] j'nlott 1114 ttb5 O'f0M 13 1 verso ]`15

I ';5i»

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2

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13

K'P

Deuteronomy 10:22.

1 verso 2 3

Deuteronomy 26:8. The quotation of Exodus 12:12, found in some other texts (cf. 5 7 recto 5-7) is

lacking. 3-5 Resuming the quotation of Deuteronomy 26:8. 45

A Passover Haggadah (2)

6

5

Translation

...and with signs...' (makes) two, ...and with wonders' (makes) two: these are the ten plagues

6

that the Place brought upon the Egyptians in Egypt, and these [are

7

they: blood, frogs, lice, beasts, pestilence, boils, hail, [lo]cust, darkness, and the slaying of the first-born.

8

And he brought us out of there, as it is said: `And us he brought out from there'. It was not for our own merit

9

that the Lord brought us out of Egypt but for the merit of Abraham, Is[aac

10 11

and] Jacob that the Lord brought us out of Egypt, as it is said: `Go[d

heard their groaning and] God remembered his covenant with Abraham, [with] Isaac

12 13

and with] Jacob, and God saw the children of Israel and God knew.' Rabban Gamalie]l used[to say: Whoever does not say these three words at Passover

2 recto 1

2

has not discharged his obligation: Passover offering, unleavened bread and bitter herb. The Passover offering because the Pla[ce passed over the homes of our ancestors in [Egypt, as it is said: `You shall say: it is a Passover sacrifi[ce

3

4 5

for the Lord, who passed over the homes of the children of Israel in Egypt when he struck Egypt and saved our h[o]mes. The people bowed and prostrated themselves.' Bitter herb because the Egyptians embittered the lives of our ancestors in Egypt, as it is said:

`They embittered their lives with hard labour with mortar and with brick and with every kind of 7 labour in the field; all their labour they forced them to do oppressively.' 8 Unleavened bread because our ancestors were redeemed from Egypt, as it is said: `The people picked u[p 9 their dough before it was leavened, (carrying) their kneading troughs wrapped in their clothes 10 over their shoulders.' `They baked the dough that they had taken out of Egyp[t 11 into unleavened cakes, because it had not been leavened because they had been banished from Egypt and were not ab[le 6

Deuteronomy 6:23. 10-12 Exodus 2:24-5. 13 MM was omitted and added subsequently. 8

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A Passover Haggadah (2)

6

12

Translation

to linger, nor had they made themselves any provisions.' In every generation a person

13

is bound to consider himself as though he (personally) came out of Egypt, [as it is said:

14

`You shall tell y]our son at that time: it is because of what] the Lord

15

when I came out of Egypt.' Accordingly w]e are bound to thank,

16

praise, laud, glorify, exalt, magnify, immortalise in song Him who lives fore[ver,

[did for me

2 verso 1

Migh]ty Saviour, the Worker of Wonders, Him who did for us

2

all] these signs and wonders and miracles, and brought us out from

3

oppression to fr]eedom, from affliction to ease, from constraint to latitude and from slavery

4

to liberty; who made the mighty waters into a path and a wall of sea

5

into dry land for us, who made the de]pths of the sea into a roadway and took us across the divided Reed Sea on foot. We say

6

before him, Hallelujah. Praise the Lord. Praise, you servants of the Lord, praise

7 8

9

the name of the Lord. May the Lord's name be blessed from now and for evermore. From the rising of the sun. to its setting praised be God's name. High above all nations is the Lord; above the heavens is his glory. Who is like the Lord our God who is seated on high but lowers himself

10

to] see (what is) in heaven and earth? He lifts the poor from the dust,

11

he rai]ses the needy, to set him with princes, with the princes of his

from the dunghill

people. 12

He gives the barren woman a home, happy as a mother of sons. Hallelujah.

13

When] Israel came out of Egypt, the house of Jacob out of a foreign

people, Ju]dah became his sanctuary, Israel his dominion. The sea saw and fled, the Jordan 15 turned b]ack; the mountains danced like rams, the hills like lambs. 16 What was it, sea, that made] you flee, that made you turn back, Jordan, mountains,

14

14-15 Exodus 13:8. 16 There is room for 5-6 more letters, but not enough for r115,7n Add.542). 48

K-11)5 (as in

A Passover Haggadah (2)

Text

6

0"r7] tit i1, 500 ' Drs ltvi, n5 r r-IY Dal ; rnnnrn5 12 7 v] O''13nn tts' Kin 15'tc 1nsi nn niw* D1tt 13 1070b r1 1117] ' ntt ttlnn D1'] -pS MI-11 14 5Srr5 n]i-11n5 D'0"n 1]rt j5'n5 'snn 'fltf0 15 rt:th 16 5-ra5 D'n]51y1 'rl5

2 verso

'n5 n1n'pti rrmw5 nwt''9tn5 1

ntt 1t5 rltz

I1nn tX's1i r1 15th :'o'111 D'ncin-11 nlrnttn [50 2 i jn mmb rrr5n ms1[n5 3 nfl w3l 5n'n5 nrv0'S D' nplm 15'n] n'w D'n 115 v.ui n11'r15 4

lnrtn Sa1n rpo D' 'lrn 1n]Drn 5150th v 'PD5 5 ntt 155 r '; '15y 15'M m 155; r 'r'1SSrr TIn5 6 06 7 rrlrnn 'DSlD 1321 I1nvn'1i5n " D{D'rr 5y '-f D't 50 Si, D1 'I MD 551 rn 1fi5n 1y rvnth 8

'S'ntvn ntty' 'i r'o]nn t'SR "o 'n' 111]7 DttDi r

9

nltVttn 5: 1fyn 'n'pn -r-w1 D'ntnz nnttl5 10 1O1 'o't DD 0']1111 Du .0wol, S ' 11':tt G'[1' 11

1,1551 iRnm Dn]n nit n']rI rnpD 'S'tn[ln 12 l1n'I r ' ry15 D.Un ;0y' n'n D'1snn 0' nn[ss 13 o11 r rtt1 D'7 -1'nl5mnn m' 10115 n-1[1rn 14 D'1l rf r ' n1 [nS n1o' 15 1tcs 'n0 n1Dia &'R0 D'1. r. r -11Mt oon 1T11-1 '01:n '5 [0'1 ¶5 1n 16

2 verso 6ff.

Psalm 113. 49

A Passover Haggadah (2)

6

Translation

3 recto 1

2 3

4 5

that made you dance like rams, hills like l[ambs? At the presence of your lord quake, earth, at the presence of the God of Jacob, who turns rock into a pool of water, granite into a spring of water. Blessed are you, Lord our God, King of the Universe, Who has redeemed us and redeemed our ancestors

from Egypt, and has allowed us to reach this night, on which to eat

unleavened bread and bitter herbs. So may the Lord our God and God of our ancestors allow us to reach (other) festivals that are coming towards us safely, happy at the rebuilding of your city 7 8 and joyful at your worship and at the renewal of your temple. There may we partake of the paschal offerings and (other) sacrifices 9 whose 10 blood will land on the sides of your altar as a token of your goodwill, and we will thank you 11 with a new song for our redemption and our spiritual rescue, 12 selah! Blessed are you, Lord, Redeemer of Israel. Then they drink, 13 and they wash their hands and say: Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his commands 14 and commanded us concerning the washing of the hands. And then 6

3 verso 1

2 3

4

he takes the half-piece of unleavened bread and recites hamotsi: ...] Blessed are you, Lord our God, King of the Universe, who brings the bread of poverty out of the earth. He gives (some) to everybody and again they say:

Blessed are you, Lord our God, King of the Universe, who has sanctified us

5

by his commands and commanded us concerning the eating of unleavened bread. And they eat it.

6

And again he takes bitter herb and gives (some) to everybody and they say:

7

Blessed are you, Lord our God, King of the Universe, who has sanctified us

3 recto

12 The blessing on wine is omitted. 12-13 Kat TrhVOVU[LV] Kat VLl],WVTaV Ta XtPLd. TWV KaL At'yOw.

50

A Passover Haggadah (2)

Text

6

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3 verso R'21bfl 1107 11rt'Rht 1'-1m'Dlb '-1DR

1

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1-iltti-1n7

3 verso 1

dlra[pEL Td TILTTdpLV Td liinabV Kai TrEL dµOTV(.

Hamotsi ('Who brings

out') is the Hebrew name of the blessing that follows. There is room for a word at the beginning of the line, but nothing is visible. 3

5

6

Kal S(SEL 8XOUS Kal TrdXL XtyOUV. Kai Tp601JV TO. Kai TrdXL d.Tra(pEL TILKp(SLV Kai S(SEL

'bitter herb', cf. line 9. 51

SRoug Kai Xtyovv. For pikridhi,

A Passover Haggadah (2)

6

Translation

8

by his commands and commanded us concerning the eating of bitter

9

And again he takes bitter herb and unleavened bread and he gives

herb. And they eat it. (some)

to everybody and they eat it without a blessing. And then they eat whatever they have. 12 Then they wash their hands and say: 10 11

4 recto 1

Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his com[mands

and commanded us concerning the washing of the hands. And then

2

they fill

the glasses and he says: Let us bless Him of whose (food) we have

3

4 5

partaken and by whose goodness we live. Blessed be He and blessed be his name. Blessed are you, Lord our God, King of the Universe, God praised with the Passover offering,

by the eating of the bread of poverty, for by it you rescued us and (so) we bless you, our Rock, as it is written, `You open (your hand, and satisfy all living creatures 7 with goodwill).' With bitter green herbs your people from the land of the cursed you redeemed, by the merit of the paschal 8 blood, statute, law and covenant, as it is written, `You shall eat (and be satisfied and 9 bless the Lord your God).' Hasten redemption 10 for those who keep the commands, in memory of Zion, the sacrificial 6

11

12 13

worship, as it is written, `The Lord rebuilds Jerusalem'. And he recites

the thanksgiving and then they drink. And again they fill the glasses and they say: Not to us, Lord, not to u[s

4 verso 1

2 8

9-12

but] to your name ascribe glory, for your love and faithfulness. Why do the nations say, Where is their God? Our God is in heaven, Kal TpdiOUV TO. Kal TRW dTTatpEL TULKp(8LV Kal 1rLTTdpL Kal SLSEL SXOUS Kai TpLUOUV TO dVEU EUXapL(TT1as' Kal a1rEKEt Tpd OUV 8TL IXOUV Kal a.TTEKEI v14)m VTaV

Tmv Kai Xeyouv. For the term EbXapLVT(a cf. 4 recto 12 and, for the corresponding verb, 7 2 verso lff. In older Greek it means `thanksgiving' (in Aquila it corresponds to the Hebrew -Mltt1). Here it is the equivalent of the Hebrew 7013, a blessing. There is room for a letter at the beginning of the line. Td

10

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A Passover Haggadah (2)

6

3

4 5

6 7

Translation

everything] that he pleases he does. Their idols are silver and gold, the work of human hands. They have a mouth but cannot speak; eyes but they cannot see; ears but they cannot hear; a nose but they cannot smell; with their hands they cannot feel, with their legs

they cannot walk, they cannot make a sound through their throats.

Like them are their makers, whoever puts faith in them. Israel trust in the Lord, he is their help and shield. House of Aaron trust in the Lord, 9 10 he is their help and shield. Godfearers trust in the Lord, he is their help and shield. The Lord remembers us, he will bless, he will 11 bless 12 the house of Israel, he will bless the house of Aaron, he will bless 13 the God]fearers, both small and great. May the Lord add 8

5 recto 1

2 3

4 5

6

to you, to you and to your children. Blessed are you to the Lord, the maker of heaven and earth. The heaven, heaven is for the Lord, but the earth he has given to humankind. It is not the dead who praise God, nor those who descend into silence, but we shall praise God from now and for evermore. Hallelujah. I love the Lord because he hears my voice, my entreaties. Because he strains his ears towards me, all my life

7

I shall call out. Deadly cords had entangled me, the grip of the

underworld had caught me,

Anguish and torment (were all) I found. I invoked the name of the Lord: 0 Lord, rescue my soul. The Lord is generous and fair; our God is merciful. Guardian 9 10 of the simple is the Lord: I was worn out but he saved me. Return, my 8

sou[l, 11

12 13

14

o your rest, because the Lord has been bountiful to you. You have rescued my sou[l from death, my eye from weeping, my feet from stumbling. I shall walk before the Lord in the lands of life. I had fa[ith when I spoke, I was laid very low. I sai[d

5 verso 1

2

in my panic, Everybody lies. How can I repay the Lord for all his gifts to me? I shall raise the cup of salvation

3

and invoke the Lord's name. My vows to the Lord I shall pay in full

4

view of his whole people. Precious in the Lord's sight is the death of his devotees. 0 Lord, I am your slave, I am your slave

5

6

the son of your slave-girl: you have released my shackles. To you I shall offer 54

Text

A Passover Haggadah (2)

6

0rf1 90D nMMSD ' "my rOn -101t 5D 3 n']'D 1107) 051 nr5 r iM 0-114 ''1' fl Db 4

hrt WOO') 1451 nt n'Trn IM-' tttt n,-5 5 nmi'5r 11m-al t01 01'7) 110'1' 1451 M, -b 6 T'im' 01100 mIn tar I' 1451 v5rn 1451 7 ';0 non tU' nrl0 nb10 lmn 50 nrnmty 8

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141st 0141=1 n1TD 11

410' 1l1-lrt n'o r* X10' tB' n': nrt 12 n'S11ami MD n']apr ''' 10' 13

''' X101'

5 recto

onn n'Si : 05'00 5Dl t 5'5D n5'5D

1

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r-IS 8 tt'17lt ''' mmn1 non loin -nn-in 1]'5ni p'1Y1 " iim 9 141

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5 verso s'Wn no ' 0110 nlntmi 50 'TDn: 1 t4ON n1Dim' 010 '5D '775loan 50 2

r n nhvn "5 "IM 'nips '; ov:i 3 minion '; ']'D0 17 1oD 5.* W 4 110D ']n 110D ']n 'D ''' twit 1'7)005 5 rinnt 15 ' "1oin5 nrnD snort 10 6

5 recto

5ff. Psalm 116. 55

A Passover Haggadah (2)

6

7

Translation

a thank-offering and I shall invoke the Lord's name. My vows to the Lord I shall pay

8

9 10 11

12 13

in full view of his whole people, in the courts of the Lord's house, within your midst, Jerusalem. Hallelujah. Praise God. Praise the Lord all nations, laud him all peoples: mighty is his love for us, and the Lord's truth is everlasting. Hallelujah. Give thanks to the Lord for it is good: his love is everlasting. Let] Israel say: his love is everlasting. Let the

6 recto house of Aaron say: his love is everlasting. Let the Godfea[rers say: his love is everlasting. Constrained, I called out: God. God answered me with latitude. The Lord is on my side, I am not afraid: 3 what can mere mortals do to me? The Lord is on my side, among my helpers: 4 I shall see (the defeat) of my foes. Better to shelter with the Lord than to 5 put trust in mortals; better to shelter with the Lord than to put trust 6 in princes. All nations encircle me: in the Lord's name 7 I crush them. They surround and encircle me: in the Lord's name 8 I crush them. They surround me like bees, they die away 9 10 like brush-fire: in the Lord's name I crush them. You pressed me very hard to make me fall, but the Lord helped me. 11 12 God is my strength and song: he is my 13 salvation. 1

2

6 verso 1

2 3

4

A sound of singing and salvation in the tents of the just: The Lord's right arm is valiant. The Lord's right arm is uplifted. The Lord's right arm is valiant. I shall not die, but live, and tell of God's exploits. God may have punished me severely, but he has not put me

to death. Open up the gates of justice: I shall pass through and praise God. Here is the gate of the Lord: the just (alone) pass through it. I praise you because you answered me, and became my salvation. The stone rejected by the builders 8 became the main corner-stone. The Lord's doing was 9 10 this: it was wonderful for us to behold. This is the day made by the Lord: we should be glad and joyful on it. 11

5 6 7

56

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01 II

7. A Passover Haggadah (3) These two small fragments present just the opening blessings of a third haggadah. This introductory section, which is very similar to that found in modem haggadoth, consists of a short sequence of benedictions, making plain the liturgical variations that are prescribed if the festival commences not

on a weekday but on the eve of the Sabbath (Friday evening) or at the conclusion of the Sabbath. In the former case it is necessary to inaugurate the Sabbath at the same time as the festival; in the latter it is necessary to pronounce the `differentiation' (havdalah) between Sabbath and festival. As in the previous fragments, I have made use of the Greek prayer book Cambridge UL MS Add.542 in restoring the missing text.

T-S AS 107.246 + T-S AS 100.174

These two fragments present a number of superficial dissimilarities, which make it possible that they come from two different codices. The material is different (one is parchment, the other paper), there is a striking discrepancy in size (so far as can be gauged from the missing text, the paper leaf was about twice the height of the parchment), and the appearance of the ink, the size of the writing and the spacing between the lines are also different. However, the two texts are very similar (note particularly the wording of the Greek rubrics), and are almost continuous but with no overlap. For our present purposes, therefore, it seems sensible to treat them together, leaving the final judgment on the technical question to those who are better qualified than I to pronounce on it. The factors I have just mentioned are by no means decisive. It was not unusual in Byzantium to combine sheets of parchment

and paper in the same quire (typically the outer sheet is of parchment; sometimes a second parchment sheet makes up the middle of the quire): see

Malachi Beit-Arie, Hebrew Codicology (Paris, 1976), 37-40. Nor is it unusual for a parchment leaf to be of irregular size or shape (cf. no. 13). If

this were the case here, the smaller writing and tighter spacing on the parchment leaf would seem to be a reasonable consequence of the more limited writing surface available. The ink naturally tends to have a different appearance on a different material. The length of the lines is similar in both fragments. 1. AS 107.246: Part of a thin parchment leaf, very badly damaged. Brown ink. Pointed throughout. Overall dimensions of the surviving fragment:

height 7.8 cm., width 5.7 cm. The lines, of unequal length, average about 8 cm. Originally there were probably 13 or 14 lines to the page (c. 9 cm. for the column of writing). 59

(continued on p. 64)

A Passover Haggadah (3)

7

Translation

(Words in italics are in Greek in the original.)

1 recto

1-2 illegible 3

... you have sanctified out of all nations, [and your sabbaths and sacred

4

festivals with glad[ness] and rejoicing [you have made our heritage.

5

6

Blessed are you, Lord, Sanctifier of [the Sabbath, of Israel and of the seasons. And they drink. And if the [Passover comes in at the conclusion of the

7

Sabbath they say: Blessed are you, Lord [our God, King of the Universe,

Creator of the fruit of the vine. Blessed are you, Lord our G[od, King of the Universe ... 9-11 illegible 8

1 verso 1

2 3

4

your sacred (festivals) with gladness and rejoi]cing you have made our h[eritage. Blessed are you, Lord, Sanctifier of] Israel and of the season[s. Blessed are you, Lord our G]od, King of the Universe, Creator of the lights of fire, A]men. Blessed are you, Lord our God, King of the Universe,

6 7

Who differentiates between] sanctity and sanctity, between light and darkness, between Isra]el and the nations, between the seventh day and the si]x days of activity; between

8

the sanctity of the Sabbath and the s]anctity of the festival you have

5

9 10 11

differentiated and the Sabbath, the] great and ho[ly day], from the six

days of activity have] you differentiated, and have s[anctifi]ed your people Israel by your sanctity.] Blessed [are you, Lord, Who differentiates ...

2 recto 1

2 3

and enabled us to r]each this season. And they drink. If the Passover comes in on a weekday they say: Blessed are you, Lord our God, King of the Universe,

1 recto

About 18 lines of benedictions are missing before the beginning of the fragment, plus an indeterminate space for rubrics and a title. It is not clear whether the surviving text begins at the top of a page: there seems to be a little too much space. This may have a bearing on the question of whether our text is from a mahzor (compendious prayer book) or from an independent copy of the haggadah. 6-7 ,cal 1rlvouaty. El 81 I[X011 ...1

XaXoOu.

60

Text

A Passover Haggadah (3)

7 1 recto

1-2 illegible 576 -Ifit! fl 3 4 1t or1 [n rrt]nfD:1 nnL 5 ] Opt h 'n5]rc 6

'nymi nin:oi]

in

ill

1'cv'

i b '2t

nn

nai -[ins

]5

155

7

101-1

8

9-11

illegible

1 verso

w]' T 1io[om o']mtn 5trtr

1

nna -[ins 2 1r [5ai ''' nnae 1n 3

nnr_e 11n

i

1P[M mrcn

'iitc 4

nine 1'3 viip'p tjt [1':

5

1'

oi' 1'

6

nom-i 'n' n[oo 'D'20n 7 nn5-pn :its or noel- 5 nxo noinp 8 nrbmh 5t d r [noon or naci 9 wny5 k[non]5i nn'pfh[m noyhn 'h' 10 nnaa] -[nn [-jnoinp: 5acno' 11

2 recto 1

1'n rtonin 'nti 'I'm

jn

are r5ae

nnrr -[ink 1i55

2 recto 1-3 Kal TTLVOUQLV. EL SE

Xffil Tb TTeOQX TT V KaOTIpEPLvt XaXoOv.

61

2 3

A Passover Haggadah (3)

7

4 5

6 7 8

9

Translation

Creator of the fruit of the vine. Blessed are you, Lord our God, King of the Universe, Who has chosen us out of every nation and exalted us above every tongue, and sanctified us by his commands. [You have given us, Lord our God, with love fes[tivals for gladness, holid[ay]s and seasons for [rejoicing ...

2 verso 1

2

And they give thanks: Blessed are you,] Lord our G[od,

King of the Universe, Who has sanctified us by means of your commands and commanded us

3

4

concerning the washing of the hands. And he takes some lettuce and distributes it to all the company, and they give thanks: Blessed are you, Lord our God,

6 7

King of the Universe, Creator of the fruit of the earth. And there should be upon the basket fish and eggs and salt ... and roast meat

8

...

9

... and they say...

5

2 verso 1

K 'ebXaPLUTOOV.

3-4 Kal TratPVEL µapOUXLV Kal MEL 8Xou5

K 'Ei,XaPLQTOOV.

5ff. Kd vd EIQLV El$ Ta KaV(UKLV. b$pLa Kal abyd Kal dXa$... Kal Kptac 60T6v... (...i paps...otheos...) ... Kat XaXoOv. 62

Text

7

A Passover Haggadah (3)

' 1M7 '19 Wit 4 1 -ink 'n?i=7 5M 1]'7btt 5 Itsr; 5SF 1:00111 ny 5;n 1; 6 i iM

113

1]5 i n ] . 1'C1119M 1:0.1 1p1 7

rnnm5 n'i]Din tits 1:' 5K 8 7 1 0 0 1 5 ]5 Mnfi 6[']9*7

9

2 verso 1 int In 11C1VJ'i5c7 1 111'$1 1'nl$n] 10017 `ltnit i E 2

1r1-1]5A

n55y 3

1rn'-%A

t'it

nc

"Inn pup'1-5p7 t1»5itt 4 77n-7R,7 "111 R -IM 17 n 5

ri 'lmnirt tt ? nrkp 11b51tt nrt'1a ]()1'`T[ 7 " 7

1rt'Cll( )S

ie 6

1

115511( 1

6

8

7 8

9

Kav(UKLV: this word, which signifies a wide, shallow basket, here denotes presumably a wicker tray which can stand on a base and serve as a table. The word also has another meaning: a gift or offering. (E.g. in the Constantinople Pentateuch it is used for the gifts of Cain and Abel, Genesis 4:4-5.) It is thus singularly appropriate in this context. The Greek words are all but illegible. The last word looks like b 66s, 'God'. 63

7

A Passover Haggadah (3)

Introduction

2. AS 100.174: Paper, badly rubbed and mutilated (the bottom half is lost). Overall dimensions of the surviving fragment: height 9.2 cm., width 11 cm. Lines of unequal length, average about 8 cm. Originally there were probably 18 lines, or 15 cm. of text (overall height c. 18 cm.).

Both fragments share the following scribal features: Abbreviations are marked by a dot above. Ligature: 514 (occasionally). Divine name: triangular arrangement of yods, pointed.

64

8. A Passover Haggadah (4) Two small fragments of a fourth haggadah, presenting some overlap with the preceding texts. Unlike them, it gives the rubrics containing the instructions in Hebrew, not Greek, and the verbs are in the imperative. It is clear both from the occasional use of Greek words and from the wording of the prayers that we are dealing with another Greek haggadah. T-S AS 100.320 + T-S AS 100.336 There is no doubt that these two fragments come from the same codex. 1. AS 100.320: Small scrap of parchment. Brown ink. Small square hand, unpointed. Overall dimensions of the surviving fragment: height 9 cm., width 7.4 cm. The lines are of uneven length, 13-14 to the page, max. length 6 cm. Height of column 6.8 cm. 2. AS 100.336: Small scrap of parchment. Brown ink. Small square hand,

unpointed. Overall dimensions of the surviving fragment: height 5.7 cm., width 7 cm. The lines are of uneven length, max. length 6.3 cm.

65

Translation

A Passover Haggadah (4)

8

1 recto

4

...the seventh day and the six days of activ[ity; between the sanctity of the Sabbath and the sanctity of the festival you have differentiated and the seventh day from the six days of activity have you sanctified, and have s[anctifi[ed

5

your people Israel by your sanctity.

1

2 3

Blessed are you, Lord, Who

differentiates 6 7 8

9 10 11

12 13

between one sanctity and another. Blessed are you, Lord our God, King of the Universe, Who has kept us alive, preserved us, and enabled us to reach this season, A]men. And drink your cup. Then] wash your hands and bless over the washing of hands. Then] take some salad which is called parsley (atXtvov) or ...] lettuce (sapoi.'Xty) and distribute it to all the company, and you dip it] in vinegar and bless: Blessed are you, Lord our God, King of the Universe, Cre]ator of the fruit of the earth.

1 verso 1

Then take

the]

three

`protoplast'

unleavened breads (Td

TrptUTbTrXau [m)

2 3

4 5

6 7 8

9 10 11

12 13

14

and] set them before yourself; and take one of them and cut it into two pieces. Place one

piece between these two unleavened breads, and place one piece at the side of the table and cover it with a cloth. Then wash your hands and bless: Blessed are you, Lord our God, King of the Universe, Who has sanctified us by his commands and commanded us concerning the washing of the hands. And take a cup of wine in your hand, and say [to one of the young men that they should raise the table and begin: This is the bread of poverty ... And if the Passover comes in [ on a Thursday, when you go out of [ the table, and if it ... [

1 recto 1

The fragment begins with the ritual of differentiation (havdalah) between the

11

p.apoiXty: cf. 5 5 verso 14; 7 2 verso 3.

Sabbath and the festival; cf. 7 1 recto-verso. 1 verso 1

Ta TrpuT6TrXaa [Ta: This is a rather surprising term, but I do not see what other ending to supply. In Christian usage, which can be traced back to the Wisdom of 66

A Passover Haggadah (4)

Text

8 1 recto

t 'b' ntvth '9'X 1 01'

1

f1b of nm1175 MO nrv11p 1'3

2

nmtDb '!7'btDn of fRl rTnt'DY t][ cz rpi nntzri'f7 nVDbn 'b' 5'1]bn '"' tr 2 "[nm107IDb tD' `[ 3± t] 1ri t'7il '"' ti - tv"t175 w-717 1'b

3

1:D11111 1Y3' Cpl 1t"nn 1VR

7 8 9 10

r rw]rn

I

71b f intDl *Inx urn ibis 0'1' nx'n1 5J7 i1b1 1'1' rln7[1 1R jir5'w trpi t on1b n7[ Trn:1 .Un 5o51n11'S11rh [ ,P 4)

4 5

6

11

it n '[1b1 rblm [

12 rbnttc t '1b tt1[1m I t 6 1r1- l5tt 13

1 verso

lc]65bln11bb nlxbn tXflS U [

1

nib 'tntt n71 - "[-M5 nfK 16[l ,*d'nnn - nio'nn n05 mitt JIM[l nixo1 'rw 1'0 lrntt o'ro nn[ttrr im wo nrntf nd'nrn -15'ttM nfDt oo 1f too11n51rv t ix: t3 lrn5tt ' K s 11b1 11T r1n11

2

65'C1] Si, 1]11'x1 1xo: b't PI7 -10M Stt 1" olz n71 -0'1'

8

3

4 5

6 7 9

it151rn; t 1n'ba'l n'1yJ1 In lnx 10 - Snnrn 11 tt" !7 Kbn5 ttr r 12 ] TDDf i trio' nttl ] In 'nttxo -'w'ont 13 ]( )b Ki i ott11n51ran 14

10

Solomon (7:1, 10:1), the term refers to Adam, the 'first created', or in the plural to Adam and Eve. Here it refers apparently to special unleavened bread reserved for the ceremonial part of the Passover meal. It was perhaps the first bread to have been baked, but this would not entirely explain the unusual word, which seems heavy with theological significance. The lifting of the table before the recitation of the haggadah is a characteristic of the Greek rite: see the remarks of L.J. Weinberger in BJGS 3 (Winter 1988) 20. We are not to imagine a large, heavy table with legs, but rather a light tray that can

be easily lifted from its base. Cf. 5 5 verso 16-19 and 7 2 recto 6 and notes thereon. 67

A Passover Haggadah (4)

8

Translation

2 recto ...] my covenant.' `The Lord brought us out of Egypt ...' not by means of an angel, not by means of a seraph, not by means of an envoy, bu[t 3 the Holy One, blessed be he, (saved us) by himself, as it is said: `I shall 4 pass through the land of Egypt on that night, and I shall strike down all the first-born in the land 5 of Egypt, both man and beast, and against all the gods of Egypt 6 I shall execute justice. I am the Lord.' `I shall pass through the land of 7 Egypt on tha]t night' - I (myself) and not the angel - `and I shall strike 8 down all the first-born in the land of] Egypt' - I (myself) and not the seraph 9 10 and against all the gods of Egypt I shall execute justice' - [I ... 1

2

three lines lost 2 verso 1

... upon the as]ses, upon the camels, upon the oxen, and upon the

2

sh[eep, a very severe pes]tilence.' `... and with an outstretched arm': this (refers to) the swo[rd,

3

as it is said, `with a drawn sword in his han[d, stretched out over Jerusalem.'

4

`... and with great tenor': this (refers to) the revelation of the divine Presence, as it is said,

5

`or has God attempted to come and take [for himself a nation from] the midst

6

of a(nother) nation with acts of defiance and with signs and wit

7

wonders and with wa[r and with a mighty hand and an outstretched arm and with great terror, like everything which was done for you by the L[ord your God in Egypt before your eyes?T '... and with sign[s' ...

8

9

three lines lost

2 recto 1

Cf. Exodus 6:5.

1-2 Deuteronomy 26:8.

4-10 Exodus 12:12.

68

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FT

z2AOSSEd gEp02EH

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8

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q

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9. A Greek Translation of Kohelet (Ecclesiastes) This fragment has the distinction of being the only continuous text in Greek written in Hebrew characters to have been so far discovered in the Genizah. It contains part of the text of the biblical book of Kohelet (Ecclesiastes), each verse of the translation being preceded by the opening word of the verse in Hebrew. It was intended therefore either as an aid to study or for liturgical purposes. (According to ancient Jewish custom, this book is read publicly at the Sabbath service during the festival of Tabernacles.) The text does not correspond precisely to any previously known version of Kohelet, but lh,i.; some similarities to the version found in the Christian Greek Bible. Like that version, it is a very precise, word-for-word rendering of the Hebrew, and displays some features which are associated with the work of Aquila. The partial survival of the particle ubv for Hebrew ntk is particularly noteworthy (see verso col. 1 line 1 and note). On the other hand the distinctive ancient rendering of na by KaiyE has been abandoned in favour of yap (see recto col. 1 line 5 and note). T-S Misc.28.74

A single leaf of parchment, substantially intact but damaged along two edges; a little of the text has been lost. Overall dimensions: height 11.5 cm., width 22 cm. There is no indication that the leaf was bound in a codex: some sort of loose leaf arrangement should be envisaged. There is a small hole in

the middle: Mme Colette Sirat has suggested to me that the leaves were perhaps assembled on a spike or a string. There are traces of a central vertical fold.

Firmly written, rather rounded characters. The written space measures 7.5 cm. in height, and the lines are of very variable length, 8-9 cm. There are 10 lines per column, 2 columns each side. The date is 11th century or earlier, perhaps much earlier (verbal opinion of Mme Sirat, 20.xii.89). A transcription of this text into Greek characters was published by D.-S. Blondheim in REJ 78 (1924) 14, reprinted in his Les Parlers judeo-romans et la Vetus Latina (Paris, 1925), 170. The fragment was published in Hebrew and Greek characters with a description and discussion by the present editor in Interpreting the Hebrew Bible: essays in honour of E.I.J. Rosenthal, ed. J.A. Emerton and S.C. Reif (Cambridge, 1982), 64-75. I have re-examined the manuscript for the present publication.

71

A Greek Translation of Kohelet (Ecclesiastes)

9

Translation

(I have deliberately translated in a rather mechanical, word-for-word fashion, in keeping with the spirit of the Greek translation. Some of the choices are explained in the notes. The Hebrew lemmata are given in CAPITALS; words in brackets are added for clarity.) recto col. 1 1

2 3

4 5

6 7 8

9 10

over ignorance as (?) the superiority of light over darkness. (2:14) THE WISE MAN... The wise man his eyes (are) in his head and the ignorant man walks in the dark. And I knew, I too, that one (single) happening happens to all of them. (2:15) AND I SAID... And I said in my heart that like the happening of the ignorant I] too it happens to me, and why was I clever t]hen more? And I said in

recto col. 1

XWPLK(a: XmpLK6g (see line 4), from an adjective meaning `rustic', is a peasant,

and so closely analogous to the Hebrew 'am ha'arets, which, while literally

signifying `people of the land', comes to mean 'ignoramus'. I have consequently

translated it by 'ignorant', and the abstract noun XmptK[a by 'ignorance' (a sense which is attested in a Christian writer of the early 9th century, Theodore of Studios: see Lampe s.v.). The term 'am ha'arets is commonly used in Rabbinic

Hebrew to mean 'layman' as opposed to the hakam, the rabbi or sage, who in Greek is ao+6g. There is thus a significant resonance, for the reader versed in rabbinic Judaism, in the contrast between vo4(a and XmpLK(a; the Hebrew equivalents originally meant simply 'wisdom' and 'folly'. maev: on the basis of the Hebrew, this word should mean simply 'like'. The form is, however, puzzling. Perhaps it should be read c tv, 'as in', or 6s- 9v (m), 'as is', i.e. 'as light is superior to darkness'. Against this last reading, it should be noted that the translator seems to be opposed to inserting 'is' when it is not 2

explicit in the Hebrew. The insertion of the first word of each verse in Hebrew is a feature of other Jewish

translations, notably the Greek Pentateuch printed in Constantinople in 1547. (This important text was republished in Greek transcription by D.-C. Hesseling, 3 5

Les cinq livres de la Loi (Le Pentateuque) (Leiden and Leipzig, 1897); see also the remarks of N. Ferndndez Marcos in BJGS 2 (Summer 1988) 15.) The Greek retains the syntax of the Hebrew, and I have attempted to do the same in English.

Tropeuybµevog: the Greek participle renders a Hebrew participle, although the

resulting construction is awkward: cf. v1 2. 72

For the -y- cf. 10

1v 3,

Text

A Greek Translation of Kohelet (Ecclesiastes)

9

recto col. 1 141'3 1 1iinio'-c l #it 714 :o?n :minipmin )fl Ciibin 2 1'S2 1 1ei» 'ntI 1 MMOilt 3

tDTIrc 4

01

in-4 i5 ova iv'nasT

5

1i-Ts It '1rc'-iP'm 11 COK' -.71410 6 1k ith 11SIC. :'tf 1:11tD1r 7 jP'Uji5an

Kn Dtk'ttDlt mavi1p 8

tit 'nK'ip an'M"9'cv 15A -15 9 .11 tc'55t c 1iifli'i91vto i [ 10

SoXLEuy6µevoc, and see Karl Krumbacher, 'Ein irrationaler Spirant im

Griechischen', Sitzungsberichte der philos.-philol. and historischen Classe der k. b. Akademie der Wissenschaften zu Munchen, 1886, 359-444. The ancient version of Kohelet (hereafter 'LXX') has TropnUETat. This is the Greek verb normally used for the root "j' T1 in 'the Three' (Aquila, Symmachus and Theodotion).

yap renders Hebrew 0a, 'also'. What lies behind this device is hard to guess: perhaps an attempt to represent the Hebrew particle by a Greek one with a similar sound. yap does not normally have this meaning: in vernacular texts from the Middle Ages it occasionally serves as a mere filler (for examples see Kriaras, s.v.). 'LXX' uses Kaiyc for 1:1, equally mechanically. 1 is sometimes rendered Kai

yap in the ancient versions (Symmachus Kohelet 7:14, cf. Isaiah 47:3; LXX Genesis 16:3, 20:12, 35:17). According to Barthdlemy, Devanciers, 45, this is not a systematic rendering but is required in each case by the context.

thS here, as elsewhere, stands for 'm ('LXX' STL); sometimes it represents ('LXX' 6g). on renders 'D. With some hesitation I have distinguished in my transcription between 6T and 8T (see on r2 8), although both are written with the 6

same Hebrew characters and both represent the same Hebrew particle. avvaVTlaaµa 9vav cUVaVTLG.(EL: 'LXX' auvdvTTjµa V auvavT?jaETaL. This

is the regular way of dealing with the root T17 in 'the Three' (see Barthdlemy, Devanciers, 78ff. 7

9

EZTrov: there is a dot under the p, which ought to give ipin. However, as the following letter resembles a w rather than a y, I have opted for the more plausible form ipon. vl 5 and note. 'LXX' tao$radµTjv. t4p6vcaa 73

A Greek Translation of Kohelet (Ecclesiastes)

9

Translation

recto col. 2 1

2 3

4 5

6 7 8

9 10

my heart that this too is vain. (2:16) FOR THERE IS NO... For there is no memorial of the wise man with the ignorant for ever in fullness of the coming days everything is forgotten, and how does the wise man die along with the ignorant? (2:17) AND I HATED... And I hated life because (it was) a bad thing for me the doing that was done underneath the sun, everything (is) vain and evilness of spirit. (2:18) AND I HATED...

verso col. 1 1

2 3

4 5

And I hated with all my affliction that I am afflicted with underneath the sun that I should leave it to the man who will be after me. (2:19) AND WHO KNOWS... And who knows whether he will be clever or

recto col. 2 1

'Vain' in the sense of 'pointless'; 'LXX' p.aTat61-Tis. for drµ6s.

Aquila apparently opted

2

o6K &UTLV (in the present) for T'k is not particularly strange here in view of the large number of present tense forms. It is noted as a feature of the Ka(yE group, including Aquila, by Barthelemy, Devanciers, 65-8. p.vTlµ6auvov is one of two renderings attributed to Symmachus. 'LXX' µvl' JT1.

3

Ets Tdv at6)vav: surprising, not so much because of the Christian liturgical connotations (after all, it is a good Biblical phrase), as because it is the only instance of Ets = 'to'. ('LXX' Etc Tdv atc3va.) A possible explanation is that it is a fossilised expression hallowed through Jewish liturgical usage. It is identified by Barthdlemy, Devanciers, 85, as a characteristic of the Ka(yE group not followed by Aquila, who omits the article. Cf. Blondheim, Les Parlers, 163.

4

& TrXfvOov is a curious form, and a rather odd translation of Hebrew '1=0:1 ('LXX' Ka66TL 1j8Ti). The root '17r can mean 'great', and this is occasionally

reflected in the ancient versions.

The inserted it may be explained as a

hypercorrection based on the loss of the nasal in words like dOptTrou (vl 3). T41v tXXaµ&(,)v: the -X- is presumably due to hypercorrection, on the analogy of 5

i pOa<46a. Cf. however 8TWLXOEV for 8TrLVOEV in vl 4. tXTJoµovd'iTaL: the verb 1`Tiap.ov@ is attested from the 5th century with the

meaning 'forget' (see Lampe s.v.). dTroOv1SUKEL: `LXX' dTroOaveiTaL. For the use of the present for the Hebrew 8

imperfect cf. rl 6 and 9, auvaVTLdCEL. iTrl tµev TO Troiµa (v): 'LXX' hTr ' tµl: TO Tro(T1p.a. The scribe seems to have corrected a final n to an a. Ss: the use of this almost invariably undeclined relative pronoun (for an exception

see v2 1) is a distinctive feature of this text. It is found in other Jewish versions such as the the Book of Jonah published by D.-C. Hesseling in BZ 10 (1901) 20817 and the 1547 Constantinople Pentateuch (see above on rl 2). See Hesseling's 74

A Greek Translation of Kohelet (Ecclesiastes)

Text

9

recto col. 2 :1itttDn itDt 1]V 1R iO tt''1t 1 1irrpin']n 1'bm -p tt 'bill :1'A "D 2 i1ik;inrv1:!t 1iP't 1itDbn 1titTatb 3

11=5t 1n iZnwtD i nr5B 1" 4 I7r ']nisk miDp

K1

5

jitZ? MM O* 6 ii» 'bill In.%It 1'b ttci'm'nR P 7 "n$t'i]LCik kn'nitD 10",fa" 8 iwp t 9 iiknn jnitD 'bin ; :'ntcbi : tDnik' E it?'biplp 10 verso col. 1 1mNnk'D 1S I'm I)X km'tn' IC-) 1 ioplB14 tt)i]nitt]'5 1]K0ik 2 ltt"7MD

milt lDi`1FRIO 1011tt i lf*L

U I?

%UT

itk

3

't :ttb'Hitt 'btU* 4

'1* 1'Wlt t5in'fl 'bn 'Nt" 5 introduction to his edition of the Pentateuch, and L. Belldli in REG 3 (1890) 2901.

9

10

dTrouKdTw: -ou- for -o- may be dialectal. The same preposition translates Hebrew rilln(b) in the 1547 Pentateuch, e.g. Genesis 1:7, Exodus 20:4. The phrase recurs at v2 10. Trveop.dTOU (for TrvcvµaTOs) is a surprising form. Dr David Holton has pointed out to me that it may indicate that u is not yet consonantalised to v.

verso col. 1

avv Trdv: 'LXX' avv TrdvTa. This use of aUv + acc. to render Hebrew 1 k (cf. line 9) is the clearest indication of the affinity between our version and the ancient 'Jewish' versions. It is a feature particularly associated with Aquila (Barth6lemy, Devanciers, 15ff., and in 'LXX' 22-7). It is not used consistently in our text, being omitted in r2 7.

XeLµaa(a in classical Greek means 'spending the winter', but the verb Xetµd(oµaL can occasionally mean to be vexed or troubled - an extension of suffering metaphorical winter weather. 'LXX' µ6X6ov. Cf line 10, below, where the same word is translated by K6Tro$. 3 5

dOptou: the form without an n is not unusual in medieval Greek. It is common in the 1547 Pentateuch (see references in Kriaras). pfTrt : an unusual word.

OpdvL Loc: 'LXX' renders =7 consistently by ao+6g. This version seems to distinguish between a substantival and an adjectival use. The wise man or sage is ao+6g, perhaps because he is thought of as the ideal rabbi? (Cf. the note on rl 1.) His attribute, however, is op6vrlaLs rather than aoota. Historically, ao$6s is the later translation: on the replacement of +p6vLFOS by ao46c in the ancient versions see J.D. Shenkel, Chronology and Recensional Development in the Greek Text of Kings (Cambridge, Mass., 1968), 113ff.

75

A Greek Translation of Kohelet (Ecclesiastes)

9

6 7 8

9 10

Translation

ignorant and will exert power in all my ?weariness with which I wearied myself underneath the sun this too is vain. (2:20) AND I TURNED... And I turned to be freed from care with my heart for all the weariness

verso col. 2 1

2 3

4 5

6 7 8

9 10

with which I wearied myself underneath the sun. (2:21) FOR THERE IS... For there is a man who his weariness (is) under wisdom and in knowledge and in straightness, and to the man who has not wearied himself in it he gives him his portion: this too is vain and great evil. (2:22) FOR WHAT... For what does it benefit the ma[n in all his affliction and in evilness of his heart that he (is) afflic[ted underneath the sun. (2:23) FOR ALL... For Greek transcription

(I have attempted to identify the Greek words, rather than to offer a mere phonetic transcription. I have, however, retained the word divisions of the Hebrew. Accents are omitted, as there are none in the original.) recto col. 1 1

Trapa TT1V XQ)PLKLaV (0GEV TTEpLQQOTEpOV

2 3

Too uc Trapa TOUKOTOS.

4

alTOU KaLOXWPLKOs ELUTOUKOTOS TropEuyop voO Kateyvwaa yap Eyw

5 6

7 8

9 10

oaoow o06aX)0t autou Ev KE4aXTIV

we

UuvaVTLaaµa Evav UUVaVTLaCEL Taw TravTwv auTwv. KaLELTrov Eyw Ev Kap&Lav[Lou waowwaVTLaaµa TOUXwpLKOU ya]p Eyw UuvaVTLaCELµou KaLSLaTL Eopovcaa E]yw TOTEV TTEpLUUOTEpOV KaLEXaXTlUa EV

6

EeLCLdCW (for teouaLd[w): see Blondheim, Les Parlers, 165. The -L- is probably due to confusion with tetadCw , 'restore balance' (D. Holton).

7

One word of the Hebrew text ('r1b

9

fl

1) is lacking in the Greek: no doubt an

inadvertent omission or textual corruption. tybpLaa: this verb is attested only from the 8th century. direup.epLµvci for drrois- is not otherwise attested. This is one of a number of places where errors of pointing are to be suspected. In the same word TO may be a mistake for ToU.

10

inconsistent rendering: see note on XeLKaa(a, v1 1. The Greek word means both 'toil' and 'exhaustion'. K6Trov:

76

9

A Greek Translation of Kohelet (Ecclesiastes)

Text

mip'-i5 6

ie ilk

In ibRi>3K i'niSiPmitt 101isip 7 :'n5oi :7irt0r3 inn 415 W514 8

iN

I'm

iisi»in i9'Dre

9

b 1 1i'r, 10 verso col. 2

:

inpmn i'niaiPrc It 1

2 tOiat miainnM i'nmre tim :m' i'mit5? I? m!!'Qim ia'K aniire m1B17 3 4 a9i-InIieanD an»re

in11140'$ 'nioipPIROiKK 5

iimno roan -15 aniirc iiP'n1n 6 7 115]11Nlt It "2 iK'b'nilt :110 'Z n'ni»>rv 10)111 i'V'mb':; lip ire 8 Wj?

6irn'5 Vnlla* aniitt 5t'ii

9

is 'een :5-5 'o att'S'ttn anjiErt 10

verso col. 2 3

$Tr6 ao+las: Hebrew T7=11:1. The preposition is surprising: it may have some subtle theological point behind it. ('LXX' has tv ao$lq.) The Byzantine exegete Jacob ben Reuben comments specifically: 'it is not correct to render it µl Tr v

ao$iav but into ao$iav'. 4

tv e69et6TrlTav: 'LXX' tv dvSpe(4, Hebrew 11"ItM. Perhaps the root 11DD is associated (in the 'biradical' theory of Hebrew roots that operates in all these texts) with the root "101, 'straight'.

5 6

7

elaaauT6: probably another case of defective pointing (see on vl 9). µepTUC6v: this word is not found before the 6th century. 'LXX' pcplSa. LS4eXei: a surprising translation, or rather interpretation, of the Hebrew f1Wi. 'LXX' y(VETat. 77

A Greek Translation of Kohelet (Ecclesiastes)

9

recto col. 2

5

Kap&Lavµou wayap TOUTO µaTalov. OTL OUKEUTLV RVnµOUVVOV TOUQO+OU FLETaTOV XWPLKOV ELQTOVaLwvav Ev TrXTIVOOV TWVnFLEpw TWVEXxaiscvwv TaTraiTa EXTIUFLovdCTaL KaLTrwS airoOVnUKEL

6

OUO

7 8

ETrLEFLEV TO TrOLRa(V) OUETTOLW0r1

9

aTrouKaTW TOUnXLOU OTL TOTTav FLaTatOV

1

2

3 4

10

FIETaTOV XWPLKOV. KALE sUoTIUa TnV CWTIV OTL KaKov

KaLKQKOTTITUV TTVEOµaTOU.

verso col. 1 1

KaLEFILUnUa Eyw oUV Trav XELµaotavµou

2

OUEyW XELFLaCOFLEvog aTrOVKaTw TOUgXLOU

3

wavaa4TIaw auTO Toua8pwirou oa

4 5 6

EoTaL oTrLXOEvRov. KaLTLg yLVWUKEL LTITLcpEVIµOS EUTLV TI XWPLKOS KaLEeLULaUEL Ev Trav

7

KOTFOVFI.OU OUEKO1TWOTIV aTroVKaTW TOU

8 9

ilXtou yap TOUTO µaTalov.

10

TTIV KapSLaVFIOU ETTL1TaV TOVKOTTOV

KaLEyUpLUa Eyw TOaT1EUILEPLFIVEL U'W

verso col. 2 1

TOVEKOTrwOTIv aTrOUKQTW TOUTIXLOU.

2 3

OTL EUTLV avepwTioS oS KOTroT auTou UTro U4La$ KaLEVyVWULV

4

Ka.LEVEUGUOTgTaV KaLTOVaV9pWTrOU oUOUKEKOTrWO11 ELUaaUTO MEL aUTOU JEpTLKOV auTou yap Touro J.aTaLOV KaLKa.KLa

5 6

7 8

TrOXXTI.

9

Kap&as at ou oaai.ros XELµaCoµ[EVOs

10

aTTOUKa.TOU TOUnXLOU.

OTLTLW4EXEL TOV avOpw [Trov

Ev Trav XELµaaLav allTOU Kaicv a OTTITav OTL

78

Transcripton

10. A Biblical Glossary Two small fragments of a biblical glossary, setting out in parallel columns difficult Hebrew words, in approximately the order of their occurrence, and their Greek equivalents. The Greek glosses are clearly derived from a Greek Bible, closely related to the ancient version attributed to Aquila. In some cases two glosses of the same word are offered, pointing presumably to a plurality of versions. One of the fragments comes from the Minor Prophets, the other from Job. As these books have nothing particular in common and come from different sections of the Bible, it is possible that the glossary originally extended to the whole Bible. T-S NS 309.9

Two leaves of parchment conjoined; badly mutilated and rubbed. The outer side (fols 1 recto and 2 verso) is particularly poorly preserved, and relatively little of the text here is legible. Traces of pricking and scored lines. Overall dimensions: height 8.2 cm., width 16.8 cm. Written space: height 6.2-7 cm., width (on each page, to the colon at the left) 6.5 cm. Square Hebrew characters, partially pointed (both Hebrew and Greek words). First published by the present editor in Vetus Testamentum 30 (1980) 291-4. The text has been re-examined and several corrections have been

made both to the transcription and to the interpretation. See also the comments by J. Ziegler in the introduction to his edition of the Greek Job (Gottingen, 1982), 160.

There is no point in offering a translation of this fragment. The Greek words are translated, where this is possible, in the notes. Lines on which there is no comment are too badly damaged to be read.

79

A Biblical Glossary

10

Text 1 recto

)

1

2

'j(

3

4 5

) )

( ( (

)b(

6 7 8

( )

9 10

IOrD]1

11

(

I recto

8

Zechariah 13:3, 171711: KE4oVEV...? The lemma is not certain, and it may be

11

objected that 1'1p'7 occurs earlier at 12:10. Zechariah 14:2, 10031: the gloss is lost.

1 verso 1

Unusually, there is a Greek gloss in the Hebrew column. The Hebrew lemma is rather indistinct, but seems to be 11111 (Malachi 1:10). The first letter of the gloss is missing; in my 1980 publication I assumed it was an it, giving either t4d4JETE or d¢diPETE. LXX dvd4ETE. The gloss in the left-hand column, tpTlµmvd*CTaL, presumably responds to a different lemma, now lost: perhaps 1001 (Malachi 1:4), LXX KaTtcTpaTrTaL.

2

Malachi 1:13, ilti'2flb: drovrlµtvrl, 'wearied'. This Greek verb, meaning to be exhausted or faint, is found several times in Aquila, Symmachus etc., although not for the Hebrew root TTtt5.

3

Malachi 1:14,'701]: SoXteuy6µevog, 'fraudulent'. The same Greek verb translates the same Hebrew verb in Aquila and Symmachus at Genesis 37:18: t8OXte6aavro for *MM. It is not found in the LXX. For the intrusive -y- cf. Tropevy6µevoc in

9 rl 5. There are two closely similar Hebrew words, of which the second is seriously damaged. Cf. 2 verso line 11, where the biblical lemma is glossed first with a Hebrew word. 4

Malachi 1:12, 100]1: Kai yevvfp.aTtvµds a&rot7, 'and its ?begetting'. The pronoun is written in smaller letters, and may have been added as an afterthought. Note the phonetic spelling yennimatizmos. For the translation cf. Aquila Psalm 91(92):15, ycvvrlµaT([OVTec for JIM)'. The same verb is used by Aquila at Isaiah 55:10. It is not attested anywhere else in Greek, and the noun is also unattested. 80

A Biblical Glossary

Text

10

1 verso 1

th [

()fl2rn55( itb5!

p

)55il

2 3

4

(

nnn13, 1 7n'rcnn c)t

5 6

7 [:

f]'Q1

8

n']tii51

9 10 11 12 13

] 7p'T1

] j7

5

Malachi 1:13, nnu11: Kai PaOvµdTE, AaOuR6aaTE, 'you neglect', on the assumption that OaOup.dw and AaOuµ6w are equivalent to AaOvµdm. (Cf. Kriaras

s.v. dpaOu.u .) Why are there two glosses, with different tenses? Perhaps in deference to two traditions of translation. The second seems to have been added in. The order of the glosses defies understanding: in the Hebrew this word follows directly on that given in line 2. Unusually, there appears to be a dagesh in the Ti

of nnt11. 6

Malachi 2:2, -ii-W11 rno: T,}v taTrdvrty or tcTrdvLV. In my 1980 publication I

7

failed to take account of the letters added above the line to rectify an omission. Aquila aurdVLV. For the prothetic i cf. 2 recto line 9. The absence of the particle avv for nk is worthy of note. Malachi 2:2,'17111tt1: Kal Tpuyt1cno, 'and I shall map'. In LXX TpuydV occurs at

Psalm 79(80):13 and Song 5:1 for 11K, 'gather'. It is interesting that the

11

interpretation 'curse' is avoided both here and in the preceding gloss. Malachi 3:1, -MM: Kat EbKaLpdcEL, apparently meaning 'and he will enjoy leisure'. Aquila cXoXd(EL. This interpretation of the Hebrew, while appropriate for 1]1] in the qal, does not suit the transitive pi'el very well. Malachi 3:2, n'1DY1: Kat W$ aalrobvw, 'and like soap'. Aquila is credited, perhaps unreliably, with the transcription pwpLO. EaTrovvLOV, in any case, is not found before the Byzantine period. Malachi 3:3, 77T1: Kai aaKEX(cEL, 'and he will strain'. Malachi 3:8, 9:1PM: ...UTilp(CEL, Tro(cEL, meaning uncertain. Aquila,

12 13

Symmachus, Theodotion (drro)cTEptjUEL. Malachi 3:20, WOM: Kat &TrX[...]TE: perhaps dTrEXEUaETE, 'you shall depart'. The Hebrew word 7TT1, 'strong', marks the end of the biblical book, or in this case

8

9

10

perhaps the twelve Minor Prophets seen as a single book. Immediately before it some traces remain of the beginning and end of a Greek gloss, which was perhaps an alternative to the previous one. 81

A Biblical Glossary

10

Text

Written vertically Itp"UnT'Y'N

'nvp5 ni7

1't 13

OfIUM

2*

1

2

'Sa:* 'rn7'`T 1'rnlm'[

]()

'V1'1j7

( )'t]5 t1J'tfi'OnM4 1'010113' 1 F

'TD'T'h151p flfl

1*

2*

5[ 71L]v'

3

) fl'tfi

5

4

nl-li h 6 V J Z P IT

7

fl510tl

8

Malachi 3:10, ')171:11: Kal SOKLµdCET [?µE], 'and you shall try (me)'. Aquila SoKLp.daaT se. Malachi 3:21, t]111by1 (written Ofl1WS71): Kal p.axdeaTE, 'and you softened', or

perhaps imperative, 'and soften'. 11lib: tTrELORdTLaav. Both lemma and gloss are obscure. The Greek could mean 'they were stubborn, persisted'; the Hebrew could mean 'to refuse'. 2 recto 1

2

3

Job 26:13, i i'lVD: tKaWTTLUEV, 'beautified'. The lemma is all but illegible, but

is not in any serious doubt. The Greek verb is found several times in LXX, but not for this Hebrew verb. Job 27:6, ¶ T' K5: EKµ8v? 6VEL81CETaL, 'is ?not reproached'. The Hebrew negative particle is missing owing to a lacuna in the text, but its original presence seems assured by the first word in the Greek gloss, enigmatic though it is. It should possibly be read as &ic p i&(v), a strong negation meaning something like 'by no means'. Cf. Constantinople Pentateuch, Genesis 3:13: vd µ718t +dTE, described `by L. Bell6li, REG 3 (1890) 306, as 'une expression curieuse'. Job 27:8, 2W': SE(i;EL or SLKdUEL, 'will show' or 'judge'; tpyaXE, 'removed' or

'produced'. 4 5

6

Job 27:23, 7MW': KpoucEL, -Tiaouaty. Theodotion KpoTTjcEL. The second, damaged gloss seems to have been, surprisingly, a plural verb. There is evidence for such an ancient interpretation in the Syro-Hexapla. Job 28:7, 1'R: tKTtvas- or tXTtvas, XaµL-. After the lemma there are traces of a second word. tKTtvES is used by 'the Three' for f1''T at Isaiah 34:15. Job 28:10, f11123: dppoXEec, 'droughts'. Cf. Jeremiah 14:1 1111Y]: LXX Trjs df3poXEas, Aquila mw dI3poXLuv.

7

Job 28:11, 0]R: ig6TWXEV, 'dressed (a wound)'. This rendering of the Hebrew verb is used regularly by Aquila. 82

10

A Biblical Glossary

Text

in*' DVJ'tt]'tt

alv:

.

p'1tC'tt 1'1

01-MOs

9 10

W':a1

12

rr=n 11

ap

tt]11'0'1

Written vertically 1*

11x0

i1L1751]

2 verso ](

X

]

]() ]( ](

l

](

]( (

8

)1

) ts(

1

)

2

.r ]() :

)

)

3

]()

)[ )[

( (

rn5t (

4

)

5

n'thm

E

111'(

)

7

8 9

Job 28:16, n50n: dTroaKoXoTr((ETaL. The verb dnroaKOXoTr(Cw, 'remove stumbling blocks', seems to have been coined by Aquila. He uses it regularly for the root 550, and once for 7 150 (Psalm 118(119):118).

9

10

11

12 1*

Job 28:16, Dr=0: tv tan(Xwµav. The noun aTr(Xwp.a (meaning literally 'stain') is used by Aquila at Isaiah 13:12 for Dr1O in the sense of refined gold. It occurs in no other Greek writer. Job 28:16, t7-M:1: & $vuXav, 'in onyx'. Theodotion tv 6VUXL; the reading of Aquila is not preserved. The noun 6vue, which is frequent in Aquila, Symmachus and Theodotion, is singled out as a typical usage of Aquila and his successors by D.-S. Blondheim, Les Parlersjudeo-romans et la Vetus Latina (Paris, 1925). Job 28:17, r1'010t1: Kal ydX.v. To be understood as Kai yvaX(v, 'and glass'? Theodotion iiaXos; the reading of Aquila is not preserved. Job 28:18, WW1: Kal ¢Epo&ya (or Trepouya): unidentified Greek word. The likeliest meaning, on the basis of the Hebrew, is 'and crystal'. Job 28:15, 71)0: µaXaKTbv, 'malleable'. dTr6KXELaTOV is attested as the rendering of Aquila.

2 verso 2

The barely-legible lemma may be rrtn5, Job 30:1.

3

Job 30:3, t]'7(1yi1: oL ... Job 30:4, nll (G'Dt7pr1): ol? ... Job 30:4, VMMI:

5 6 7

Job 30:11, fltl' (gere'1r'):'ap... Cf. LXX Odperpav. The illegible Hebrew

8

lemma may be the kethib form. (Job 30:11,']W'1?): Kal vd ELa.... The lemma is totally lost. If my identification

9

is correct, the Greek verb may have been ELaaKO6ar1. Job 30:9, t r.fl : e.g. XoLS(opta (airralv). 83

Text

A Biblical Glossary

10

ti]rr

10

iYnt IOcu

11

j1pmmn

12

f n5cbr

Written vertically 9''1R i ]: InInD'U71lt

10 11

12

(

1*

Job 29:6, 1h113: by crow. The Greek word is hard to identify. Tkhrt, 'butter', is usually rendered Rofrupov. Job 30:13, IOM: tKaTtXuaav, 'they destroyed'. The Hebrew lemma is glossed first by a closely similar Hebrew verb, which in turn is glossed in Greek. The equivalence rM = KaraXbw is found in Aquila, e.g. 4 Reigns 23:7. Job 30:16, IM M: X6vcTaL, 'is poured'. There is an additional gloss on the next line: &K....

1*

.

?: 6tuTnvµ6, further explained as 'like "sharp"'. 84

11. Scholia on the ?Pentateuch A sequence of mainly unconnected philological and exegetical notes on the first two books of the Torah, grouped according to the liturgical readings

(sidrot). The main purpose is to make the text intelligible, and there is a

strong grammatical interest; occasionally theological or halakhic lessons are pointed up, and there is a small amount of midrashic material. The influence

of the ancient Greek versions is apparent at times, and there are close

parallels with known Byzantine commentators, both Karaite and Rabbanite, such as Jacob ben Reuben, Meyuhas ben Elia, and Tobias ben Eliezer. Much

of the material can also be found in the classical rabbinical texts and in western commentators such as Rashi and Abraham Ibn Ezra.

T-S C6.117 + Westminster College, Talmudica 1.110 Eight leaves of parchment, together constituting an almost complete quire: T-S C6.117 (leaves 1 and 8): Two leaves of parchment, conjoined. Badly mutilated and stained. Large parts of the text are missing. Dimensions overall: height 11.8 cm., width of sheet 26.4 cm. Written space approximately 8 cm. x 9 cm. Pricked and scored. Westminster College, Talmudica 1.110 (leaves 2 to 7): Six leaves of

parchment, conjoined in pairs. Badly stained and mutilated in places, but very little text is lost. Dimensions overall: 11.3-12.9 cm. x 24.3-26.3 cm. Written space: 7.8-8.8 cm. x 8.8-9.9 cm. Pricked and scored. The leaves have been numbered twice in Arabic numerals, from 12 to 17 (in bottom right-hand corner) and from 7 to 12 (at the top, generally at the left). Probably a single further sheet completed the quire on the outside, the text

commencing at the beginning of Genesis and ending either at the end of Exodus or soon after the beginning of Leviticus. It is just possible that two outer sheets have been lost, particularly if we imagine that the beginning of Genesis will have attracted a large amount of comment. Against this we should point out that the interests of the scholiast are not particularly theological: for example his notes on the Exodus story, Exodus 1-15, occupy 1 leaf, while Exodus 15-26 takes up 2 leaves. The amount of biblical text lacking at the beginning of Genesis is exactly equivalent to the amount of

text covered on the first leaf. So one leaf would suffice for Genesis 1-9. Moreover, a six-sheet quire would be remarkable on codicological grounds. According to the careful study of M. Beit-Arie (see his Hebrew Codicology

(Paris 1976), 41-9), parchment quires in Byzantine Hebrew manuscripts normally consist of four sheets. Five is the usual number of sheets per quire in `Oriental' manuscripts. Six-sheet quires are much rarer. (This factor may 85

(continued on p. 116)

Scholia on the ?Pentateuch

11

Translation

(Lemmata are given in SMALL CAPITALS; other biblical quotations in italics.

Glosses added above the line are in angular brackets < >. Glosses in small Greek capitals are in Greek characters in the original.) 1 recto

1-4 missing

5-6 illegible 7

.....

... RAVEN (Genesis 8:7): ?to eat ...

8

9

... FOR THERE WAS WATER OVER ALL THE SURFACE OF THE EARTH

(8:9): but s[urely (it has already been said that) the tops of the

mountains were visible (8:5)? Observe that there are no chronological distinctions 10

11

12

in the Torah.] HE REMAINED FOR ANOTHER SEVEN DAYS (8:10): after (sending the ra)ven; because from the sending of the raven to the sending of the dove there were seven day]s. They left the ark IN THEIR FAMILIES (8:19): indicating that up to this time humans mated with beasts and made the beasts mate with them. (YOU SHALL NOT EAT MEAT) WITH ITS SOUL, ITS BLOOD (9:4):. this is (the prohibition on eating) a

limb from the living. (I shall investigate) EACH MAN BY HIS BROTHER'S HAND (9:5): sh(owing)

13

that relations (should) testify about each other. HE WHO SHEDS

14

HUMAN BLOOD BY MAN (9:6): this (refers) to one who shames his fellow in public. Also one who discharges his semen wastefully, as it is written (immediately) afterwards: Be fruitful and multiply (9:7). MY BOW (9:13): and not something else:

15

that is to say, (an) inverted (bow), to proclaim that there is peace between me and the world. NOAH BEGAN to be A TILLER OF THE SOIL (9:20).

1 verso

1-4 missing

5-6 illegible 7

... GET YOU OUT OF YOUR LAND (12:1): (the land of your family) and friends. (We have) already [explained that J5

8

is like 15K1, `I go'. He said GO FROM YOUR BIRTHPLA[CE (ibid.) ...] take ... intimates ... AND FROM YOUR FATHER'S HOUSE TO THE LAND I SHALL SHOW YOU (ibid.). AND I SHALL MAKE YOU (ibid.): you alone. [...

9

1 recto

7

Very little is legible on this line: there seem to be traces of some Greek words, e.g. hTrl ... 86

Scholia on the ?Pentateuch

Text

11

1 recto

text missing

]( ) '0'

(

slight traces oftwo lines Al w[ ] t( )? n'nrtrt ( )[

-2119( ]5w[ ] -['oD' nee n[ ] t( )[ )[ TTKt31 D1i13 pt WT n'[1rr]rt 'owl ire[ ]( )rt1 :ft 5 6 59 n'6 [']5 [ (

)

1-4

5-6 7 8

9

ni5'w -w n119 rt15'w 1n 'D :i( )'1Rt -n'lrrt G'tr' 1 1T9 5rr1 [ - 71M 10 ninrta1 59 c'ttC n`1K ']D rn rtnD bm 1rr5n mmnlrtDmt5 :rrt n'[n' r rttr 11 (

)n' rrtrt m'f it

:'rtn 1b MR MT :1131 IOM] :nm5D n1n1Mrt D1 ']r31 12

11'Gn m jn nn nt -nlet] nmrtn n1 '1D1m 7t5 nit n'-T'2 0'G11pn (

)c$ 13

lrtn 1'71 mop net :1]11 110 mint t0-1 rf5C1n5 911 K'Y1t3r1 IT '1191 :t7411G 14 :rtt]1et 1n1D 0'9 n1715 m 5rt'l :19n 1'n1 '= 01500 D'`175 "I1Dn :hi' 15

1 verso

text missing slight traces of two lines

]t :'['9'11 .2( ,

1-4 5-6

)let?] 15 15 TS6(1 7 )yet ( ] 'G11p rte( )[ 1n]-51m -[5 SSZ :1581 1r3[ 8 ]'n[ ]m[ ]5 71=t '[5 gtUbAl :9etltt nv t 1'letr1 Set 14Mrt n':rr1 9

9-10

'no chronological distinctions': for this common rabbinic exegetical principle see also below, 6 recto 7.

12

'a limb from the living': derived from this text in Babylonian Talmud Sanhedrin 57a. 87

Scholia on the ?Pentateuch

11

10

11

12 13

14

15

Translation

THEY REBELLED, AND in the year (that made) FOURTEEN YEARS CAME CHEDORLAOMER (14:4-5). NEPTHERA THREAD (14:23): Tcrayy6Xoupo, NOR A SHOELACE (ibid.): Xhatµa. BEN-MESHEQ (15:2): a butler. AND ABRAM SAID, YOU HAVE NOT GIVEN ME ANY OFFSPRING (15:3) ... the verse that precedes it. And HOW DO I KNOW THAT I SHALL INHERIT TT (15:8) for ever? If my children sin they will go into exile. He said to him, TAKE ME A THREE-YEAR HEIFER, etc. (15:9): a type of the sacrifices. BUT THE FOURTH GENERATION SHALL RETURN

HERE (15:16): Isaac, Jacob and his children; and from his grandchildren they entered (the land). (Sarah) BORE HIM NO CHILD (16:1): hence she bore [ STANDING FOR HIM (18:2): for the Holy One, blessed be he. AFTER YOU PASS ON (18:5): before you pass on. And similarly it

2 recto 1

says, After (sc. before) you are gathered into your people (Numbers 31:2). THAT IS WHY I say to you, REFRESH YOUR HEARTS, because YOU HAVE PASSED

2

BEFORE YOUR SERVANT (18:5). (They replied,) DO SO (ibid.): and not

`We shall do so', because we do not eat. KNEAD FINE MEAL made from THREE MEASURES OF 3

FLOUR (18:6). AND IT WAS BEHIND HIM (18:10): the entrance. (Abraham and Sarah were) OLD, COMING IN THE DAYS (18:11): there

4

was nobody older than they in those days. AND IF I do NOT go down (18:21), it will become known. BUT HE LINGERED (19:16): he said, What shall I do, what shall I do? And it is

5

a little one (cf. 19:20), so do not overthrow it. AND THE LORD (19:24):

and the angel. OUR FATHER IS OLD (19:31): and he cannot have 6

intercourse with us, AND THERE IS NO other MAN IN THE WORLD TO HAVE INTERCOURSE WITH US ... LET US

GIVE OUR FATHER WINE TO DRINK (19:31-2): perhaps he will summon up the strength, AND WE SHALL PRODUCE OFFSPRING FROM OUR FATHER (19:32). 7

(... under) MY THIGH (24:2): my testicle (6pX(8tot5 p.ov). THE VEIL (24:65): Tv(Tra. AND HE WAS GATHERED TO HIS PEOPLES (25:8): a dead person has two

I verso 10

11 15

Tvayybl`oupo: I have not encountered this word elsewhere, but it is presumably the thong or strap (see Kriaras, s.v. Xwp(ov) that secures a TCayy(ov, which is a kneeboot attached to the leg at the top. XdOLµa: or KdvLµa. I have been unable to trace this word. Similarly Meyuhas ben Elia explains that 'after' means 'afterwards'. (See A.W. Greenup and C.H. Titterton, The Commentary of Rabbi Meyuhas ben Elijah on the Pentateuch, London, 1909.) 88

Text

Scholia on the ?Pentateuch

11

11m 1D1 11151as tD1nn on :111 :to mm 1' t1 WD1 1110 10

j D1T r1r13 KS '510 o1]tt

11

Pmt2

']D immrr Ott ' o51DS mm1'tt 'o ylm nnni n 7 f5tTnSm PloDS 12 '5 -IMP 15 6t0 - n15z 105' 13 im' 'y'» 1111 :n1»11P51040 bi - tn5lmn

015[ 1 irc5 tcn 15 h15' KS :io»5 1n0 4]on1 'r=o1 :IPD'1 PRY' :mn 14 15 itln p1 -111oynm o11P -111>Dn 1rTR jij5n SD 1'SD =is']

2 recto

ninny '0 11ny - D± 11yo m5 b ix nit p SD 'o --'ny Stc gow lnK t]1R

1

n'no miSmhm nSlo -1'5:111 JA 1A 'o I MUM p tc51 ' nmyn P -MD-T= 5D 2 onln= MM 1I), rrn KS 'o'n'e 0'NZ oIPT :nnDn 1'lntc 11101 :'01S -RIP 3 K'm - T DK Mn nmyn nn 1210 ' nnntTl'1 ' DOW, nm 111t 14S MR) ' o'n'n 4 nrnt m'K1 lrSD Kits 510' 1]'101 IPT vote ' IttSnnl 44"1 - n5Drrn Stc1 ' mnp 5 r1tcc 1'10 6 / D1T 1':110 n'm110m' 'S114 1" lroa npmi '1rSD

m' 14nny = rnu Sn'1:11'1 :K 'Y 94.Sn 10110',»iK'71'

7

2 recto

2-3 Cf. Tobias ben Eliezer (Leqah Tob, ed. S. Buber) ad loc.: 'if it was flour why (is it called) fine meal? From three seahs of flour she extracted one seah of fine meal.' derived from 113 1h, 'what? what?' 4 'lingered' (.ltd bpXLS(ou [Lou: LXX .n P6v µou (cf. Constantinople Pentateuch T6 µepl µou). 7 This gloss is perhaps influenced by the similar sounds of the Hebrew and Greek words. Cf. the different gloss on ln»', 4 verso 14. 89

Scholia on the ?Pentateuch

11

8

Translation

peoples: his soul is with the souls and his body with the bodies. YOU (ARE) NOW BLESSED OF THE LORD (26:29):

You are now blessed of the Lord, but you will no longer be blessed of the Lord if you do not make a covenant with us. 10 HE TOOK AS HIS WIFE JUDITH (26:34): but elsewhere it is written Oholibamah (cf. 36:2). Judith (means) `I thank God', and Oholibamah 11 (means) `tent, great altar'. What is a `great altar'? The Tent of Meeting erected as usual, with the ark not placed 12 in it. To sacrifice at the altar and to thank God is the same thing, as it is

9

said, We shall give (instead of) bullocks (the offerings of) our lips (Hosea 14:3). BASEMATH (26:34) and Adah (Genesis 36:2) 13

are the same woman: after all, a woman's fragrance (bosem) is her ornament ('adi). BEERI (26:34) <meaning `well' (rrtlyd&&)> and Anah

14 15

(Genesis 36:2) are the same man. AND I HAVE EATEN OF ALL BEFORE YOU CAME, AND BLESSED HIM (27:33), and I know he will indeed be blessed. ASCENDING AND DESCENDING (28:12):

ascending - two angels of God who conduct man between good and evil. AND I RETURN SAFELY TO MY FATHER'S HOUSE (28:21):

2 verso 1

this condition do I make, that the Lord should be my God. AND THE STONE was GREAT, (the one) that was upon THE WELL MOUTH (29:2). AND (JACOB) TOLD

2 3

4 5

RACHEL THAT HE WAS HER (FATHER'S) BROTHER (29:12): d&)4lov.. FULFIL THE WEEK OF THIS ONE (29:27), TofTfg, of Leah, (and not `this week',) because `week' is masculine, so it would have required zeh (not zot). I HAVE BEEN TWISTED WITH TWISTINGS OF GOD (30:8): (what are twistings of God?) It is like and with the perverse man you act deviously (Psalm 18:27). Alternatively twistings of God (from ptl) is like the thread (ptil). Thus I HAVE BEEN TWISTED because my sister has borne four sons and I have borne two sons, but I have almost BESTED MY SISTER (30:8). CAMP OF ELOHIM (32:3): of great men. AND HE HANDED THEM OVER

TO HIS SONS (30:35): i.e. Laban's sons. EXPOSURE (30:37): <4avtpmµav> there was a great deal of WHITE ON 6

THE STICKS. (JACOB SEPARATED THE LAMBS) (30:40): Jacob mastered the art of (dealing with) the ewes, in that he set the faces of the ewes when they rutted

Ta1Tra is normally a thin skin or membrane covering something. It comes to mean `shame', perhaps as an extension of this usage in the sense of 'veil'. 10-13 The same identifications between Judith-Oholibamah, Basemath-Adah and Beeri-Anah are made by Jacob ben Reuben, Meyuhas ben Elia, Tobias ben Eliezer, etc. 13

'Beeri' and 'Anah': Tobias ben Eliezer (on 36:2) explains that the two names are related etymologically, !!1l -inti "11)D1 T'9 '7. 90

Scholia on the ?Pentateuch

Text

'/'''

my rnrt

n'nn lens) rmyn &7 art

11

/:n'ttal nD 1n1n 'rnnoin tw 1nnm) -nn5 8

111a r'rn rt5 n1y1 /''''n2 rrrn my - rnn 9

rtn'Srre1 'rr' mitt n'llm-rna'SrR nz -Ins nlpnnl i'nn' ns -,ION np'1 10 '1n) -win Srrt 'r5na rnn rt'Ti11N 'r51-Ta ran 5rtt 11 11n] 11-1rtr 7'K1 ntmnl my :v'ntm n'1D rn5mn im Rim nnae r' rn-nr51 nnnn na15 -nm 12

:'lrh :'itOt SDS1 :1411-1 nnK r]y1 :'nrta 'r14 1D min 'nn rms5m n 'rt'r nitre 13 n'nn1'1 0'S1.u /r'T -jnn M ynr ']m1 1nnlnmi mian nnna 5Y 14 ::t

rt 0150a 'naml :.Pt atn 1'a MIA, "t art n770nn 04S5 'tR5M '1m n'S1y 15 2 verso

1]11 ' nrear 'nhs7m r'r 1-Sri] 1artr1 ' n'StiS /''' 45 sr'm' rmis) 'irt " )n-I1 ri 1 relr rat 71m5 Dinon 'D - rre55m 5-vin - nrtt ram mt n -1re'n51rt -'arc 'D 5m5 2 . n15

'Sine) Al :Satan mp'i) nD1 lt» -'n5nt) n'SK 'S1nS :mYf m'r rn 3

5'nnn m

'nlnrt ns ns)nnl ' n']n th 'm5' 'Al 01a °t n15' 'nark 'n 'n5nt) p 4 1rcni-r.V

5y nmre 1a5r -I'm rain 91mnn :1t55m inn '14n 1n'1 :n'S17i n'm)R n'5R mat] 5

nrrrnt n4 nva n'Snnr 'fit

npsr' m'ntr n'Snnr rnznlrti :rnSpnr 6

2 verso 2

d8&X4(ou: d8eX¢iov, like Hebrew ti$, normally means 'brother'. Jacob ben Reuben has the gloss dve4t6c, 'nephew', which our author is implicitly rejecting. Tof l-qc: t1 for t7 is not unknown elsewhere: cf. S. Sznol, Erytheia 10 (1989) 283.

5

Meyuhas ben Elia explains that g0t7b is a noun meaning 'revelation'. 91

Scholia on the ?Pentateuch

11

Translation

7

towards streaked and dark sticks. IT HAPPENED WHENEVER THE FLOCK RUTTED (30:41): whenever the flock

8

conceived (ATTACHED): with an attachment of white or black or red, which is the meaning of streaked, speckled and grizzled (31:10); why? because Jacob would put THE STICKS IN

9

THE TROUGHS (30:41). BUT WHEN THE FLOCK WERE CLOAKED HE DID NOT 10

PUT (30:42): but when the flock had lambs that were all black or all

11

white, just as a prayer shawl makes a man all white (when he is cloaked in it): because the black hegoats were in Laban's share, since the black

12

ewes were Jacob's. Because Jacob did not put (30:42) the sticks (in

13

the troughs). IF HE SAID THIS: the streaked or SPECKLED ONES SHALL BE YOUR WAGES (31:8): but

surely the streaked and speckled ones belonged to Jacob (already)? But he designated (them) 14 15

when he talked. I DID NOT BRING YOU A TORN CARCASE (31:39) and tell you that a wolf ate it: no, I made it up to you, I MYSELF accepted the liability, YOU SOUGHT TO RECOVER IT FROM ME, whatever was stolen by DAY or by NIGHT (ibid.). IF I WAS IN THE DAYTIME I WAS CONSUMED

3 recto 1

BY DROUGHT AND FROST (31:40): both together in the daytime, and

AT NIGHT both of them also, drought and frost, and in addition MY SLEEP FORSOOK MY EYES (ibid.).

2

(32:5): I was an WITH LABAN (I HAVE SOJOURNED, alien ('t1"i 11a), not like his son-in-law. AND I WAITED UNTIL NOW (ibid.): twenty years. AND I SENT

3

TO TELL (32:6): my offence: perhaps you will have pity on me? HE

4 5

SAID, IF ESAU COMES TO THE ONE CAMP (fem.) AND ASSAILS IT (masc.) (32:9): i.e. the people in the camp; THEN IT, i.e. the people in THE REMAINING CAMP, WILL ESCAPE (ibid.). And from what passage

do we learn that the word `camp' is feminine? From If a camp encamps (fem.) against me (Psalm 27:3). But you should have no problem about the remaining

6

camp having a masculine verb: it is to be interpreted as we have

7

explained above. I am too little FOR ALL THE FAVOURS AND ALL THE LOYALTY (32:11) for WHAT YOU DID TO YOUR SERVANT. And what did you do? THAT WITH MY STICK I CROSSED THIS

15

`accepted the liability': cf. Tobias ben Eliezer, 1yyvwµnv.

92

Scholia on the ?Pentateuch

Text

11

1reYn 1'nmD ns) 5D: ' Its-.7 Dm 5D: mn1 :D'rnR01 D''rlpy rnS3D SK 7

:D'np] D'npD 1nt ' Drrn n10'pi 11r7t nim'pi ' ph -nt'p ' ni-n M 8 Kh JAS.1 94nyn:1 ' D'nn1: rnSpr2n nK npD' 1010M mnm ' Td7 ' D'nn:1 9 n5nnm 1DD ' D']:5 to ' D'nlnm D51D D'-5r 1KSn rnm l ' D'm' 10

D'Smn 'D ' D'nlrtmn D'ryn ' p5 p5n: rnt ' p5 to D1trr ra -now 11 nntt' nD S :rn5pmri ntt >py' D'mn rnn KF50 'rn :pD'Sm 04-MO-it 12 D'1p]1 D'lp.U KSnl ' ftw n'T D'np]1 D'npD 13

,7r4Drn KSK ' 1'n :py'5

rnn] no 0070 -*DA 3trn 'D I5 'Intel I'5tt 'ntcun m5 iDt

14

']SDre D1'D 'n"n :*'S:1 Drn :]]]t nD . n]mpnn '` t :"n n'ntt 'DIN 15 3 recto

:"]'IN] 'n]m 17'n1 'D nni'1 ' nnpl Dnlrr Dm]m1 *'5D1 -or: nrTSmttl --mm D'1m9 ' nnu 1!) rv hl 'M= m51

D']tn -rips :-1R 1] p5 Dy

1

2

innn1 nntri mnrrn 5K m u n1:' nit nr]te'1 ' "Si, Dr nn 'Six ''n:5D l'r1S 3 D1pm nr 'on) :-1t '5D5 nttm]n mrr= no" ur n'1-11 ' mrrr: ltK Dyn 4 n]nnn 17'171 ' 15 tt'mp 'tt1 ' mrID 'Si.' mnn DR [1Di ' n7p 11t5: n]rrr]nm 11D5] 5

D'lonn 5Dt 'n'n lop :nSD 7 unntcD ltit ID -KIM nDr 1105 'D ' ltw rT 6 111'iT nre 'n-ml) 'Spry: 'D n'ml) MM 'In:y net MOD -100011aa5 ' tnn SYYt 7

3 recto

3-4 Le. the word 70M is feminine. This contrasts with the views both of Meyuhas ben Elia, who claims that it is both masculine and feminine in this verse, and of Tobias ben Eliezer, who insists that it is always masculine, and specifically rebuts the argument that it is feminine in Psalm 27:3. 93

Scholia on the ?Pentateuch

11

8

JORDAN AND NOW I HAVE BECOME TWO CAMPS (ibid.).

Translation

WHOSE

ARE YOU, WHERE ARE YOU GOING, AND WHOSE ARE THESE BEFORE YOU? (32:18): when he says to you, 9

Whose are you? YOU SHALL SAY, YOUR SERVANT JACOB'S (32:19);

(when he says,) Where are you going? YOU SHALL SAY, IT IS A PRESENT SENT (ibid.); (when he says,) And whose are these before you? 10 YOU SHALL SAY, MY LORD ESAU'S (ibid.). BECAUSE YOU HAVE STRUGGLED WITH GOD (32:29), i.e. with me, AND WITH MEN AND PREVAILED (ibid.), i.e. with Laban. 11

12 13

Why is (the word) AND HE KISSED HIM (33:4) dotted? Some say that Ezra found a scroll in which (the word) was written and another in which it was not written, and so he dotted it; and if you remove it the plain meaning of the verse is not impeded.

It is the same with all the dotted words (in scripture). YOU WILL ACCEPT MY GIFT, FOR THIS IS WHY (33:10) I am saying `Take my gift ',

14 15

because I HAVE SEEN YOUR FACE AS ONE SEES THE FACE OF ELOHIM AND YOU FAVOURED ME (ibid.). AND THE FLOCKS AND HERDS COME UPON ME (33:13): are my responsibility. AND TIMNA (36:12): here it makes him a woman but in (the parallel text in) Chronicles (I Chronicles 1:36) it makes him a man, as it is written: The

sons of Eliphaz: Teiman and Omar, and it says 3 verso 1

2 3

4

Zepho and Gatam, Kenaz, Timna and Amalek. But its explanation is as follows: The sons of Eliphaz were ... up to Zepho and Gatam and Kenaz (36:11)), and Timna was a concubine of Eliphaz AND HE WAS NA `AR (37:2): (36:12), but it did not mention her. µdrv); cf. `shake off (hitna`ari) the inciting to battle dust' (Isaiah 52:2). A STRIPED ROBE (37:3): which was hidden with a stripe. THE PIT WAS EMPTY: THERE WAS NO WATER IN IT (37:24): there was no water in it, so there

were snakes and scorpions in it. NOW AT THAT TIME JUDAH DESCENDED (38:1):

5

6

he descended from his greatness, because of what he had said: What is the profit if we kill our brother and conceal his blood? Let us sell him to the Ishmaelites (37:26-7). BECAUSE SHE COVERED HER FACE (38:15): because she used to cover her face in her father-in-law's house. AND THEY DREAMED A DREAM,

11

13

Cf. Aboth de R. Nathan A 51a, B 49b. 'are my responsibility': or 'are weak/sick to me'.

3 verso I

'Zepho': MT reads Zephi in Chronicles. 94

Scholia on the ?Pentateuch

Text

11

-15 1h1e'm i on - 65 7Sn 'h51 -95n 7ne1 ante 'n5 /nvrrn m5 'min v1 ri1TT

8

65 nSR 'h51 - nrSw Air nuth t2$1 '5n nm1 :=py'S 1nov5 mmmi - nntt 'hS 9 .1:5 mD SD1n1 o'm]re UI1 ''h'1) ' U'5tt CD n'1m 'o :1m* ']nt45 L11U*1 10 nitre teYh1 '12 S1ro 11'1"l1 to KSh tenrym hlre m' - lnpm'15j -lip) nh5 11 1C11mD 'Th ' DDD pioDn 1]-1A 71Le'S1n otel :11p') 1051 'in do n'n 1451 12

.'nnnh rip 15 1h1te ')1e 1P 59 'o ''Tb 'nRh nnp5) /:o'11p]n 5D 101 13 :0471l] aim

''5, n15ri ''51) n15!) nprn1 1n171 /:'Wnn1 1015M '10 MR-0 14M MWI ID 14 1h'n TD'Stt 'M ti01 - mire V TOW o'h'n 'nonol 70t4 lnmiD rT 7 - Dflhl 15 nnlrel

3 verso 1DS -7.u :51D 1D'514 ']n l'T1 :1man'D], 'p t6A - pSh91 mmn1 up M!)]1 1DS 1 :nom 1'DTn 1451 TD'StO mb'D nn'n ..U)MI T)p1 oni)a1 2 1D 9711 p1 11]n1 :0Dh 7Yr3 nn'nm n'oD CU1r o :10yh 'lymn )MD *1450 1' fl'N 3 nnlrT' 71'1 tz'nn nun 'r n * in m' 0'o1py1 o'mrD ten -1S 1-114 D'h - min 101'14 4 1]1ohn 105 :'T tt 601 t'nm me 117t 'D MM Mn U1em M1n 1Dh5 )nS1n]h 11' 5 o1SrT 1hSn'l :r7'hrT n']h n']D noDh nn'- 'h - n']D nnoo 'h - o'Sr4vhm'S 6

2

4

Le. the author of Chronicles omitted to specify that she was a concubine. na'ar: normally translated 'a boy', although it is followed by a direct object, 'the sons of Bilhah and Zilpah'. The Greek gloss derives it from the verb 1y], to shake or stir. no water': cf. Midrash Rabba ad loc., Babylonian Talmud Shabbat 22a. 95

Scholia on the ?Pentateuch

11

7

Translation

BOTH OF THEM ... (40:5): it would have been better to say `the butler and the baker': why did it say ... EACH MAN HIS DREAM IN A SINGLE

NIGHT? It 8

9

means this: EACH MAN HIS fellow's DREAM, EACH MAN ACCORDING TO THE INTERPRETATION OF HIS fellow's DREAM. WHEN PHARAOH WOKE, IT TURNED OUT TO BE A DREAM (41:7): one (dream): that is

what it means further down, Joseph said to Pharaoh, Pharaoh's dream 10

is one (41:25), (i.e.) the cows and the ears of corn are one (and the same). Alternatively, IT TURNED OUT TO BE A DREAM: he had said that

11

it was no dream, but when Pharaoh woke up from his sleep, it turned out to be a dream. AND THE SEVEN EMPTY EARS BLASTED BY THE EAST WIND

12

ARE SEVEN YEARS OF FAMINE (41:27): here it says they are seven years of famine, but earlier it did not say they will be seven

13

years of plenty, but it does say it further down: See, seven years are coming of great plenty throughout the land of Egypt (41:29).

14

And then it repeats, But there shall arrive seven years of famine

(41:30): this is a problem. AND HIS SPIRIT BEAT (41:8): it struck like a bell (Kal tIcoUSouv(o-MV). 15

ABRECH (41:43): father (ab) in wisdom, but tender (rach) in years. AND HE SAID TO THEM, YOU ARE SPIES (42:9): why (did he say this)?

They could have

4 recto 1

2 3

4

said, No my lord, every day a hundred thousand people come here and (to) them you do not say, You are spies. So in our case, why did you say, You are spies? But he would have said to them, You speak Hebrew, and the Hebrews are in Transjordan, but the famine is only

in the land of Canaan and the land of Egypt: so what are you doing here? No, you are spies. AND TAKE DOUBLE

5

6 7 8

MONEY IN YOUR HAND (43:12): why? because earlier it says, The famine was heavy in the land (43:1): so that they should not take the equivalent, gold (pieces) for gold pieces. AND HE WILL RELEASE TO YOU YOUR BROTHER (43:14), i.e. Joseph, ANOTHER, i.e. Simeon, AND BENJAMIN. AND THE MEN TOOK THAT PRESENT, AND THEY TOOK DOUBLE MONEY IN THEIR HAND (43:15): so the money that was returned

in the mouth of their sacks (cf. 43:12) they did not take. Then why is it written AND DOUBLE MONEY, and it is also written THEY TOOK

9

IN THEIR HAND: that is the money that was returned.

14

Kai i icouSouv1crrTIv: for 1cou8ouvtaOrly.

(THE TOTAL OF HIS SONS AND DAUGHTERS WAS) 33 (46:15): including Jacob;

96

Scholia on the ?Pentateuch

Text

11

7 k5n ht 5n 1tt15rt m't bm rrmh - ntttrn npmhr i 1t'315 :t Tr - Dn' /:11'mrt D15rt 111n't]D m'ti -11':rt5t in rn m'k kin ID 8 Yp'1

D 511 rwim 5m goil nk'l nun nn* nY11 Io 'D -'rrtk oft nom nytio 9 1'k 'D big n'n KTn :n15rt mn1 K 1 :k1n 111k u'Smmn1 n1-mm -Aim Ink 10

'N' rnt1m n»-in n'hamn mm -o15rt mm imon n.wt r'pn :o15rr 11 yom ilm bit k5 nhynl - fl '10 yet I'm hit nM7 'MD-1 ']m DMt 1'n' 12 Yn 1',k 500 11 yom tic Ono yom mn -urn l,nk k5k ' yomn 13D 13

1r71 ijkl :1'Lt']1"71p'Ifi'p :11111 D9nn1 :k"mp ni ' W1 ']t 1 D'S1v iln ' nn5 mm D'haln DESK t]tt'l :Dnmm j11 :nt fl Dk

lit 14 15

4 recto

flit 'k Dill =mm D't5k nkh n1n n'K Dill nil 5:: - nrrm 'k 1m15

1

unit unh big mil k'k :Dnk n'5 In 'D Mot t7 a0=1 -unit )t 'D nik 2 k5k t'k ZD1n1 .1-1-14m 1nl7n pm' D'1mvn1 ' D'lIP 11th n't t] 3 MOM 90D1 ' nnk hale k5k -7,E) nth nn Dnk1 -k 1'1kn1 1y= 1'1k:1 4 mom 5i irtp' knm :1'1kn 1r nD1n1 rr5Dh W ID 'n :nnh DnTD 1rtp 5 :1'04]D nk1 ' 111)m ni 111k .Soil ni DD'nk nit DDh 11501 :0'n1nrD MM 6

um)nn Boom :TO irrp5 90D mmm skin nmrrn nit n'mkn i11p'1 7 11175 Zr D1 :10o room ]nD'nh m -n-mm k5k -mph k5 un'mrnnk to 8

know 10 T '1n t7l'

7Pi1' Di) a5

97

9

Scholia on the ?Pentateuch

11

10 11

12 13

14

Translation

leave out Jacob, now calculate the sons: 32 + 16 = 48. THE SONS OF RACHEL ... 14 (46:22): including Ephraim and Manasseh; leave out Ephraim and Manasseh: 48 + 12 = 60; add 7 makes 67. But the text says 66 (46:26). But

it is written besides the wives of Jacob's sons: we may deduce that

Serah married one of them, (that makes) 67, and Leah and Bilhah and Zilphah makes 70, as it is said, All the souls of the house of Jacob that went to Egypt were seventy (46:27), including the sons of Joseph and Serah. AND HE SAID SWEAR TO ME AND HE SWORE TO HIM, AND ISRAEL BOWED DOWN UPON

15

THE HEAD OF THE BED (47:31): here is the realization of Joseph's dream: The sun and moon and eleven stars were bowing down to me (37:9). HE TRANSPOSED (2±)

4 verso 1

2 3 4

HIS HANDS (48:14): made his hands wise, like'7tO, because Manasseh was the elder (ibid.), and so it was on him that he should have placed his right hand, but very wisely he placed his right hand on the head of Ephraim. ABUNDANCE (49:3): a double (portion) (cf. Deuteronomy 21:17) as firstborn; EXALTATION (49:3): priesthood, (cf.) Aaron raised his arms (Leviticus 9:22). And you ought to have received these three, but because you were

turbulent AS WATER DO NOT HAVE ABUNDANCE (49:4). 5

Alternatively, TURBULENT LIKE WATER, cf. empty, turbulent men (Judges 9:4), tpoi aiccuµav. DO NOT HAVE ABUNDANCE:

6

OVER YOUR BROTHERS. WHEN (ibid.), &Tav, YOU DEFILED, HE CLIMBED ONTO MY COUCH. SIMEON AND LEVI ARE WOES, it says (49:5), like

7

8

9

... and stamp your foot and say `woe!' (Ezekiel 6:11). (INSTRUMENTS OF CRUELTY ARE) their habitations (49:5). I SHALL DIVIDE THEM UP (49:7): in the case of Simeon, AMONG JACOB, for his lot fell in the midst of Judah (cf. Joshua 19:1), as it is said, AND I SHALL SCATTER THEM

IN ISRAEL (49:7); in the case of Levi, in that he has no share in Israel. THERE SHALL NOT DEPART A SCEPTRE (49:10), a judge, NOR A LEGISLATOR (ibid.),

4 recto

15

dxxaecv: cf. LXX dvaJUd e or tvaJAdeag. Most commentators prefer the interpretation given in the text here, associating the Hebrew word with wisdom: Aquila bTrtaTrjs6vmg (?); Constantinople Pentateuch &opovtµeuvev. 98

Scholia on the ?Pentateuch

Text

C'1Dtt D

11

1' '7m '1: rb 'nn inl t5 =-L, =mn nrw :psr nre r rr 10

it5t4 -10 bit p10D111 10 '1n h -6 '1n ail - rib '1n :t01131 =fit r%1 ' nm1h1 11 nrbni ntt51 10 :Cril] into non nio in Dram ' =p 'w I= 10= -it`7 Lt 12 901.1 '= CD /:r1 D'Dom SC 114011 i" n']5 o mn 5t ]m -b '7n r1D5n 13 5D tn' 1rTnm'1 15 D='1 'S u non 713fl'l /:rT7m CD1 14 aAwcaEV

5Dm '5 mmn biz b tit 'i71 moms n1n1 flor'7m 1O1'7n C"pn1 ; n7 br 1 !t1 15 4 verso

i rn 1'5D1 Moo 1'1 nom 'D nt5 1'1' nit '70o i

C'or11 -1'1' nit 1n' -w-at ml1 5D 11'C' 1N n110n n11C1 -11'C' n15m5 T1Y

1

) -,701 1'T nn prim ttm'1 nnno ' nttm m= D']m 'D

3

Sit D'CD nn5n=m '1DC it5f -1"1141 1-77 15 710150r1 15'11

4

IC11n 5n 1nipC16 - n11mD1 C'p'l o'mtt 1M -== trim R -T W bit n'rlit '151 1wno :n5.u 'D1Y' n55'r1 1b1K - im -1'11n 5D

5

1117Dm nit 'Cj'rnt :Cl'n1111D '071'n11'0l] :r1K 1Cttl 15T1C Dpt CY'Dit1 5m rtrnrr JIM 15111 5D1m CpD'C

7

ppC1 - tDmlm t= 110' 145 :51410'] p5rt ttr l' tt tv '15 nit m'C

9

(

2

6 8

4 verso 5

oUaKwµav: +ouaKwvw is to swell or give oneself airs.

7

'habitations': Tobias ben Eliezer offers the same explanation, remarking that D and) can be interchangeable. 'judge' (tD310): this is found as an equivalent of pprih in Meyuhas ben Elia and Samuel of Rossia. For a full study of exegesis of this verse see Adolf Posnanski, Schiloh. Ein Beitrag zur Geschichte der Messiaslehre. Erster Teil: Die Auslegung

9

von Genesis 49,10 im Altertume bis zu Ende des Mittelalters (Leipzig, 1904).

99

Translation

Scholia on the ?Pentateuch

11

a ruler, UNTIL THERE COMES A BREAKING OFF (ibid.), like your olives

10

shall break off (Deuteronomy 28:40), i.e. until there comes the Pljyp.av of Israel. Alternatively, it means THERE SHALL ARISE NO RULER FROM THE TRIBE OF JUDAH UNTIL THE SHRINE DEPARTS FROM SHILOH, until Saul.

11

12

Another alternative explanation: 1D (49:10) (does not mean `until' but `prey') as in in the morning he devours his prey (49:27), TrpatSa, if he

13

you shall pluck out for her (Ruth 2:16). NUMBNESS (49:10):

arrives at Pljy saTo,, like

µou&aoµ6,. HIS FOAL (49:11): TrouXdpty.

AND TO THE CHOICE

VINE (ibid.): 14

KaXMKapTroc.

AND HIS `FLANK' AS FAR AS SIDON (49:13): Kai

TrEptaKEX.aJ.av airroo,

i.e. his walking. GAD, A TROOP of nations SHALL TROOP UP TO HIM

15

(49:19): cf. Hew down the tree (Daniel 4:11, 20). AND HE SHALL `TROOP' THE HEEL (49:19): 5 recto

2

FROM THE FAT land of ASHER SHALL BE THE KING'S BREAD AND DELICACIES (cf. 49:20). [END OF BOOK] AND HE MADE HOUSES FOR

dragging the heel (otpvwv Tr4pvav bTr(Qwv).

1

.

THEM (Exodus 1:21): for Israel. HE SAID, THAT I SHALL BE WITH YOU, 3

AND THIS SHALL BE YOUR SIGN (3:12): that I shall be with you. Alternatively, AND THIS SHALL BE YOUR SIGN: WHEN YOU HAVE TAKEN THE PEOPLE OUT, YOU SHALL WORSHIP

4

GOD ON THIS MOUNTAIN (ibid.): this shall be your sign. SEND BY THE HAND YOU SHALL SEND (4:13): by the hand of Messiah. AND I SAID TO YOU (4:23):

5

Moses, to you: SEND MY SON OUT TO WORSHIP ME, BUT IF YOU REFUSE TO SEND HIM I SHALL SLAY YOUR SON, YOUR OWN FIRSTBORN (ibid.).

10

'ruler' (121): cf. Jacob ben Reuben, 51'717 10n Kill ppno1. This is the only parallel to our scholion cited by Posnanski.

'breaking off' (pijyµav): Cf. pIiyµaTOS, line 12. Posnanski's work offers no 11

direct parallel to this, and no citation of Deuteronomy 28:40. Again, there is no direct parallel to this interpretation in Posnanski's work, apart

from a reference to Buber's edition of Midrash Tanhuma, fol. 70. In place of

Saul, Samuel of Rossia identifies 'Shiloh' as David and Meyuhas ben Elia identifies him as Solomon. 12

Trpai8a: this word, of Latin origin, is attested in medieval Greek. The closest

13

parallel to this interpretation in Posnanski's book is from the Zohar. Ruth 2:16 is cited in connection with this verse'by the llth-12th century Karaites

Ali ben Suleiman and Jacob ben Reuben, and by the late 13th-century author Aaron ben Joseph of Constantinople. 100

Scholia on the ?Pentateuch

Text

11

:m'SW 1na'n its' 'D nD n15D s9 -1'n'? Sm' 1 t - n5'm ltd' 'D nD - nm :Slam nD - n5'mn pmnn fS'm nD - nnlrr nDmn no 01r' KS tti 1nt ' oinna'n its' MA AIM --TD 5Dtt' -1p00 It nD -WT nPnm5i -14tan . nn'D ointtt'- r nna' 75 1510n 510

pn'Y -w irin'i

I mm it1n1

-

r)) 1n* is ID' n'iaSW -n-T) na :irt'Sf b *D

l0 11

12 13 14 15

;-)D n1a'

5 recto

it

11]n'C 1 :0,1rDnn1'Snn mnS 1 i'n' nrr wr nmt% y-i tr] :110wll tO p'So 2 7nD n'nK '0 ?K'1 :0'n0 m'5 On5 WD'1 'D - rnttn t7 -*Iri 3 nit 11nnDn ODn nit 7misinn - r Kr j5 nn fli - r:D

74Sie nnitl :rrmn n'n-nSmn n'= K rTSm :nllan 75 fit

ntn nnn 5D n% 4

:ltn 7n nit ann ID A rmn 1rt5m5 ' ntrl 'rn:D'1 -M nit rrSw 7S stn 5

µou8iaaµ6s: cf. Jacob ben Reuben, T6 ROUSLaaaL. He compares M1,315 in Proverbs 30:17. TrouXdpLv: cf. LXX Trmkov.

14

The reading appears to be ancient, as Jerome cites it as one translation of 7'1fn in Isaiah 5:2 (ad loc.: denique sorec a quibusdam KaXA(Kap1ros' interpretatur, quod nos in pulcherrimos fructus convertere possumus). TrEpLaKtXLaµav: the normal meaning of the word is 'underpants' (etymologically, 'that which surrounds the leg'); here it seems to mean something different. The icaXAticapTroc: as an adjective the word means 'rich in fruit'.

meaning of the Hebrew word is obscure; it is related to IT, meaning 'hip' or 'thigh' (cf. on 2 recto 7).

101

Scholia on the ?Pentateuch

11

6

Translation

AND I APPEARED TO ABRAHAM, ISAAC AND JACOB AS GOD ALMIGHTY, BUT BY MY NAME ADONAI (I DID NOT MAKE MYSELF

KNOWN TO THEM) (6:3): this (can be seen) in the case of Jacob, as it is 7

said, Jacob said to Joseph, God Almighty appeared to me at Luz, etc. (Genesis 48:3). BUT BY MY NAME ADONAI: this (can be seen) in the case of Jacob, as it is said, There was the Lord standing over him,

8

and he said, I am Adonai, the God of your father Abraham, etc.

(Genesis 28:13), BUT I DID NOT MAKE MYSELF KNOWN TO THEM

(6:3) in aflame of fire (cf. 3:2) as I have to you. THEN YOU SHALL SAY (7:9): 9

(i.e.) Moses TO AARON, TAKE (ibid.): Moses said to him, What should he take? The Holy One, blessed be he, said to him, YOUR ROD (ibid.), Moses. THEN AARON

10 THREW HIS - Moses' - ROD (7:10), AND AARON'S ROD SWALLOWED (7:12): there is no problem in that

the text says Aaron's rod: from the moment the rod turned into a snake it was called 12 Aaron's rod. THE LORD SAID TO MOSES, SAY TO AARON, TAKE (7:19): Moses said to him, What should he take? 13 The Holy One, blessed be he, said to him, YOUR ROD (ibid.), Moses. 11

THEN THE LORD SAID TO MOSES, SAY TO AARON, STRETCH OUT 14

(8:1): Moses said to him, With what? The Holy One, blessed be he, said to him, With YOUR ROD (ibid.). THE LAND WAS RUINED BECAUSE OF THE FLIES (8:20). FOR NOW

15

I SENT FORTH MY HAND AND ALSO YOU (9:15): a problem. ENTREAT THE LORD, AND GREAT (9:28): and siyav. AND I KNOW THAT

5 verso 1

YOU AND YOUR SERVANTS WILL NOT YET FEAR (9:30): so long as

the plague has not passed. AND THE FLAX AND BARLEY WAS SMITTEN (9:30): 2

3

4

like were smitten (in verse 31). (Cf.) (daughters) strode (singular for plural, in Genesis 49:22), and likewise strip yourself naked and gird your waists (Isaiah 32:11). AND IT SHALL COVER THE EYE OF THE WORLD, the sun, AND IT, the sun, WILL NOT BE ABLE TO SEE THE WORI D (10:5). AND IT COVERED THE EYE OF THE WHOLE WORLD (10:15): the sun. AND NOW PRAY FORGIVE, Lord, MY SIN JUST THIS ONCE (10:17).

5 recto

14

8&a$6dpOrly: cf. Symmachus E46dprl; Constantinople Pentateuch 8La09e1pveTaL.

(LXX t wXeOpeftl.) Meyuhas ben Elia remarks that the verb is to be understood in the past although it appears to be future. 102

Scholia on the ?Pentateuch

Text

11

6 »tr nt4'1 'tcao npD'0 '1m St4c /'", Si m Sic y' tti k, Sn ]n k t41t41 1'537 :s /''' mm 5o - npra nn AS tooi ' 5v1 5s n 1a '1m Sn4 r101' Sn4 7 ntttl - -jrvt 014 m5: orb 'ny11a 14S 5:114 ' 51D1 it k 'Sn /'"P k kI 8 . 6.

o

I on - mon Inn 1tpm 1S 6ta - mp' no non 15 bit -rip 11rn4 5n -non 9 S'im= t4"op U'n4 11mn4 nC1n USwl - nmcSw -1men r* 71n14 10

1nmt4 flip rn on) rmw nmyam n37mn ' 11mlt nnn pioDn d c 11 m7' no mmn 15 dit -rip 11314 Sit -not iron 514 /''' t]tt'1 :11mt4 ntnn 12

15 S - ntn 11314 Sit lci non 514 /''' 1]11'1 :mmo V - iron 15 t31t 13 OHa4a6apOHN

Mn MD Mn 14 mn.u 'o :9n M 1'1143 nmmn inn D57 *iVm 15 rinni :15'pl =n /''' St4 11'num - t4'mp - Inmt4 Iit1 '1' nit 'nrTSm 15

5 verso

nri

1 m13)on1 nnwDnl 11k1'n norm 11]yn nSm 131 'o '3371' D'Y'2 S3) n11arn n11y1 mn1mD p 1ty1 ' 11DS 1no m1DS 'I01) idD 2

1'1143 nit 31415 mnmm 5Dr atSi - mmm, 7 r"t4' 1'37 nt4

3

:D37Dn ilt ''ntltr /''' lta tom 3113)1 :man r-mn SD 1'y nut 00'1 4

15

as opposed to the more usual interpretation, `cease': LXX icai [ yav: lrauadaOu, Constantinople Pentateuch ical v4 nd4M.

103

Scholia on the ?Pentateuch

11

5

Translation

THE LIKE OF WHICH, se. the night, THERE HAS BEEN NO CRY (11:6).

AND ARMED (13:18): with five types of weapon: sword,

6

spear, 8

bow, shield and cudgel. Alternatively, one in five remained there, and they all died in the days of darkness. AND CAPTAINS (14:7): one over three. WILL

9

FIGHT (14:14): : will fight for you. AND THE ANGEL OF GOD WHO WAS GOING BEFORE THE CAMP OF

10

ISRAEL REMOVED AND WENT BEHIND THEM (14:19): i.e. behind Israel. This is the column of fire, because it was night. And afterwards again, AND THE COLUMN

7

OF CLOUD REMOVED 11

FROM BEFORE THEM AND STOOD BEHIND THEM, i.e. behind Israel

and the fire. And there was light for Israel because the column of fire was behind them, 12

but there was darkness for the Egyptians because the column of cloud was before them; and it was in addition: and the darkness (14:20). AND IT

13

(the cloud) CAME BETWEEN THE CAMP OF EGYPT AND THAT OF ISRAEL, AND THERE WAS THE CLOUD AND THE DARKNESS (ibid.), as

we have explained above, 14 AND IT (the fire) LIT UP THE NIGHT AND THEY DID NOT COME NEAR EACH OTHER ALL THE NIGHT (ibid.). AND THE LORD MADE THE SEA GO (14:21): the line made 15

the water go to and fro in it: hence And he made it go. THE WHEEL (14:25). THEN HE WILL SING (15:1): (cf.) Then he will build (Joshua 8:30, 1 Kings 11:7).

6 recto 1

There are many instances (where the reference is) to the past, and some

2

(where it is) to the future. FOR HE (the Lord) HAS TRIUMPHED GLORIOUSLY, HORSE AND HIS (Pharaoh's) RIDER HE HAS CAST INTO THE SEA (15:1).

3

4

vacat

AND ON THE SIXTH DAY WHEN THEY PREPARE WHAT THEY BRING

IN each day, you will have this miracle: 5

6

IT WILL BE TWICE WHAT THEY GATHER DAILY (16:5). AND MOSES SAID, WHEN GOD GAVE YOU MEAT IN THE EVENING TO EAT (16:8): problem:

where did the Lord say this except here: THE LORD said TO MOSES, I HAVE HEARD THE COMPLAINTS OF THE CHILDREN OF ISRAEL:

7

SPEAK TO THEM, SAYING: AT DUSK YOU SHALL EAT MEAT... (16:11-12)? But there are no chronological distinctions in the Torah.

5 verso 8

TroXµ1 ocL : so LXX; Constantinople Pentateuch ical vn. TroXgL1 c 11. 104

Text

Scholia on the ?Pentateuch

11

:T'1 DS 1n"1] KS 15'51 nV 3D 1tK 5

rtn1 Z11n -1"r 'rt 10131: ' D'mt3m 6 inn DStDi 'Dm5 11C noon] 111K K 1 :n5m fSK1 Ini nmp1 7 IIOAEMHGI

/:DD]yt35 Drb,# - DrlS1 -1mhm 5y -irrn

' D'm'Sm1:15tn t': 8

11h1 1l :tn'5w 131'TTW3 15'1 6' 1113 65 151-11-1 D'SK1 JItSD 1,0'l 9 tin mri m 13 pi, 11131) D0'l 111) ID Trial :1'1 1545 D' tvm5m 10 D1'11KD 1'1 - mm5m 01) 'D 11K m'D Till :mK5m1 6'50 DT11ltt3 11

ttC'l 1mttfl 11D T11 '0,71M5 741 IM -1 'D -D"1YDD mr l -0111 12 ' r 15ut5 1notc 'mmn1 pyn 'T1 m' 1113 1'D1 Y13 nnnh 1'D pD; t 13 1m!) 11 an :D'1 nti /'"P 15141 :11 T k T 51 15'51 nrt OW I 11@41 14 10T lK :1'0' lK :1n1t t1$ :'i51'1 '1n t n1]51 J15n5 D't3i t na 15

6 recto

UD11 010 -/04 1!t] 1tt] 'D -'t'ny5 Inn m'1 -1:3705 11n 1:11 to, 1 :D'] 1D1 ni)1t]5m 2 vacat 3 DD1'D Tm 0]1 1l1 01' SD0 -1!1'0' 1mlt nrt V'Dm 'mart 01'0 Tm 4 :n'ma DK5 6s !)0 DD5 /''' nn0 rlmt3 r:tt'1 '01' i' 6p5' Sat 5!) MOM mm 5 6' 13 t15n nit 'FWOm 13!15 1mt3 514 /''' 1311'1 :1]1 fSK :/''' 1113! K1D1t1 6 :n11n0 'inno1 D1t?1h 1'111 :1]1 :-ion 61y1 I'0 695 nmSK 1Z1 7

14

'the line': the word is clearly written but the meaning is not clear to me.

105

Scholia on the ?Pentateuch

11

Translation

9

MHSPS (16:14): because it was malleable (MH) in the palm (PS) of the hand. Alternatively, (the letters of) MHSPS in numerology (make) 248, corresponding to the organs (of the body). ALL THE PRINCES OF THE

10

CONGREGATION CAME AND TOLD MOSES (16:22): (saying,) We took the same as every (other) day, and it turned out twice as much. AND MOSES SAID

8

TO THEM, THIS IS WHAT THE LORD SPOKE: A REST-DAY, 11

A HOLY SABBATH, etc. (16:23). AND ENCAMPED AT REPHIDIM (17:1): they slackened their hands. MOSES BUILT AN ALTAR AND CALLED ITS (the altar's)

12 NAME (saying,) THE LORD is MY MIRACLE (17:15). HE SAID, THE 13

HAND of Israel shall be UPON THE THRO(ne) OF GOD: WAR FOR THE LORD AGAINST AMALEK FROM ONE GENERATION TO THE AFTER HER SENDINGS (18:2): her dowry (TrpoLKLov NEXT (17:16). airrrj%),

14

cf. Therefore you shall give sendings (Micah 1:14). Alternatively, AFTER HER SENDINGS: after Moses sent

15

to his father-in-law (saying,) Fetch me my wife and sons. FOR THE VERY THING THAT THEY HAD BEEN CONCOCTING (18:11): cf. (Jacob) was stewing (Genesis 25:29),

6 verso 1

2 3

happened TO THEM (18:11): they had planned to kill them with water (cf. 1:22), therefore they sank like lead in the mighty water (15:10). NOW LISTEN TO MY VOICE, I SHALL ADVISE YOU (18:19): that you should not judge on your own, but LET THE LORD BE WITH YOU in judging. How? YOU BE FOR THE PEOPLE a representative BEFORE GOD, AND YOU SHALL TAKE THE CASES

4 5

TO GOD (ibid.). Whenever a case comes to you for judgment you consult God and whatever he says to you, judge (accordingly). ON THAT DAY, the new moon of Sivan, THEY REACHED THE SINAI DESERT (19:1). AND I BORE YOU ON

6

EAGLES' WINGS (19:4): in a place where eagles' wings pass. AND THEY SAID: EVERYTHING THAT THE LORD HAS SPOKEN

7

WE WILL DO (19:8): but not what you speak. AND MOSES REPORTED THE PEOPLE'S WORDS TO THE LORD (ibid.):

8

(saying,) They said to me: EVERYTHING THAT THE LORD HAS SPOKEN we would hear from him. AND MOSES REPORTED THE PEOPLE'S WORDS TO THE LORD (ibid.):

9

This is what they said to me: we wish to hear how the Holy One, blessed be he, speaks with you. At once he said to the Holy One, blessed be he:

6 recto 13

Trpouc(ov: an article forming part of the dowry. Cf. the interpretation cited, among

several others, by Jacob ben Reuben: 'the gifts that Moses sent to her, or that Jethro sent to Moses.' 106

Scholia on the ?Pentateuch

Text

11

m 6i 'i tt"no= , oDOnn its : rol OD= nn'] 13'13 '-) ' ODOn13 8 ino tnpS 'o :r mnh ln'ri rrwn 're'm SD im=i :a'ns're I MD 9 :nmmn n'rn - or '»0 10 inm On morn mmn p'1 :mm' 1Dn o'rtnt vm1 An ip nom 11

li]m /''' n?.-r nmre rein non Mrr rm 6'1n rwvr

13OmISO m 1300 Ss) mm rn'Sm n' '0 6a'1 :'on fir /''' ire rrnroSw 12 :mnm pwpNnn ' n'ri15'm in /n1n 1311313 SD: /'''S 13 mmra rt'7mm ink 'rn5'm 13141m std :G'n1'7'm ']13141 p5 jm tD 14

1r]O :1nt nom 1OZO 'O mD fill 'nmre fiK 'SR rein 'D - vfin SR 15 :If 41

6 verso

`W o'nf niD1DD 1555 p5 -D'O] on'nn5 mire 1]mrr on -13'13 DrrS3) 1 113' 'Ste 'T'1 R59 .102DO 113 re nn re5m - pIPR 'S1p: DOm nny 2

ire n" Mn fire fine ran-in n'Sren 5113 m50 WS fine rr'n 1K'n 1'-14: 3 1()15 S'm 13m t'Sren nre mfire Sre1m n' 1413 1451e R10'mD :n'Sren 4 Ss) DnA Now :'rO -m-r131n 1140 m1m mren13 * ntn 01,0 :tan 5 non nom S0 1nOre'1 :om G't1D 0'1313] 'D1Om ij)O :m] 6>O 6 :/''' SR nrn 'non fire mm 0m'1:nnh nsnfim TO A51 :nmy] 7 513 yn n fire to non ' i oo too /''' 13:''1413 1313 50 '5 1nOK 'D 8

5n5 Ere TO --any ntnn -,]an

INN.-[ y113m5 n'Y1n Vg 'D '5 Ore 10 9

6 verso 9

'he said': sc. the Holy One, blessed be he, said to him.

107

Scholia on the ?Pentateuch

11

10

Translation

This is what I shall do: I SHALL COME TO YOU etc. (19:9); (SO THAT THE PEOPLE MAY HEAR WHEN I SPEAK WITH YOU) AND SO THAT THEY MAY HAVE FAITH IN YOU TOO FOR EVER (ibid.). Then again MOSES TOLD

11

12

GOD THE PEOPLE'S WORDS (ibid.), while he was still standing before him: They said to me, we will do everything that the Lord has spoken. At once THE LORD SAID TO MOSES (19:10): Since the people have undertaken to do everything I speak, GO TO

13

THE PEOPLE AND SANCTIFY THEM (ibid.). AN ALTAR OF EARTH etc.

14

(20:21): this is the altar of brass that was hollow with planks (27:8): AND THESE it stood on the earth, and the fire burned on the earth. ARE THE LAWS (21:1):

15

Why does it say And these, and not just these? Because earlier it says the Ten Commandments, and because of them it (now) says And these.

7 recto 1

2

WHICH YOU SHALL SET (ibid.): sword, stone, scarf and tin (sc. wick?). IF YOU BUY A HEBREW SLAVE (21:2): Why does it not just say If you buy

a slave? Is there such a thing as a Hebrew slave? Surely it has already said, FOR THE CHILDREN OF ISRAEL ARE MY (SLAVES) etc. (Leviticus

25:55), not slaves of slaves. 3

4 5

But it says he shall be sold for his theft (22:2). Was he a slave before (his owner) bought him? (No,) but since he stole and has not (the means) to repay, he becomes a slave. (So far) I only (know about) a man: what about a woman? Scripture says: If your brother the Hebrew, or the Hebrew woman, is sold to you (Deuteronomy 15:12). Why does it begin with the (law

of) the slave? Because of Israel, who were slaves in Egypt. And because it has mentioned

6

the slave it (goes on to) mention the maidservant (21:7). And if you have a slave to not beat him to death, because WHOEVER BEATS A MAN TO DEATH SHALL SURELY

7

BE PUT TO DEATH (21:12). And because it has mentioned beating to death it (goes on to) say, WHOEVER BEATS HIS FATHER(21:15): even if (the father) does not die, at once

8

the son dies. And because I have told you about selling your daughter, you shall not kidnap her and sell her, because anyone who steals

a person and sells him, OR IF HE IS FOUND IN HIS POSSESSION, HE SHALL SURELY BE PUT TO DEATH (21:16). And if he comes to sell him and he curses him, HE SHALL SURELY BE PUT TO DEATH (21:17). 10 Why does it say, AND HIS MASTER SHALL BORE HIS EAR (21:6) and not anything else? so that the ear, which heard,

9

7 recto 1

`tin': this does not make sense in the context, which enumerates the four forms of

capital punishment listed in Mishnah Sanhedrin 7:1, viz stoning, burning, 108

Scholia on the ?Pentateuch

Text

mmn -1141 'rny1

11

' iit5 vow In Ml in 1'514 CR: 'gate m1 ' lmytt P 10

1:'10 113 SD nom 'S 111314 'n 5te ny1 ''1:Z 1311 ra135 `tml u -o-1y 11 514 iS 13-rn 'atom nn SD rnmy5 OW T 15rpmn 710M Stt /''' 6re'1 it 12 ' n1115 :111 Trm nmlmn rt:r13 -in ' in nnitt rim :Dfl i 1 MAT 13 :nhil41 5y p51-r mrtrr 13'131 rnittn SD 113171 14 bnowr nStel :15m1 tbtt 135':m:l ' rnnrrn n-imy nre i Dh t6l4 -141511 614 t451 -135111 6K 13135 15

7 recto

7n ': bit tt5 13135 1l D napn ':11101 phl 9440

' G'mn 1btt

1

'1:y "= 1451 ' la1 m' `a: 'S 'o 61ea nD !4511 iy: W ]y m' '01 :3 2 1414 11110 T1'o 14514

' rnn 'toy 11'ap'm 1311p '01 In== "IoW 8A teOn 3

y1 nt< JS IOW 'fD 5 ti 1'213 1m14 ' m'tt 14511 '5114 -1471 11)( )4o( )'S 4

'orlm Slit :Yn: n'-my l'1m ' 6' S':m: :y: S'Rnn 1135

114 5

rnn 13131 m't4113n1 'o ' 13113'l iron Sn '1111 -jS m' Cal 1MEO 1'13141 'tw 6 1413 - n131451S1n i' tt 700 14:2% ' nrn13 Sm rnt131 1'D70 Sy1 :11131' 7 :13213 Som 1a7D13n1 113111 :1a1 145 'fin: 110135 JS 'nl00 511 :111 1113 8 9 :11131' 13113 11557'1 1101135 C' 0141 ' 11' in 11' 1321 ' ra1:n'l o ' yt oo 1m',71: t4Ste 1rnt 7:1 1451 ' lame nn ra114 us-1 61k 1135 10

beheading and strangling. The following verse of the Mishnah explains that 'burning' actually involved making the prisoner swallow a burning 'wick' Perhaps 44-0 is a mistake for Sit? 109

Scholia on the ?Pentateuch

11

11

Translation

For the children of Israel are my slaves (Leviticus 25:55), not slaves of slaves, is bored.

12

AND WHOEVER STEALS A MAN AND SELLS HIM, OR IF HE IS FOUND IN HIS POSSESSION, HE SHALL SURELY BE PUT TO DEATH (21:16):

what is the meaning of his selling him? That if his master 13

beats him AND HE SURVIVES FOR A DAY OR TWO HE SHALL NOT BE PUNISHED, BECAUSE HE IS HIS MONEY (21:21). AND THEY HURT A PREGNANT WOMAN ... AS

14

HE IMPOSES UPON HIM (21:22): and the woman's husband catches

15

them. THE OX SHALL BE STONED AND ITS OWNER TOO SHALL BE PUT TO DEATH (21:29): certainly. But the passage says: IF A RANSOM IS SET FOR HIM, THEN HE SHALL GIVE WHATEVER IS SET FOR HIM FOR THE REDEMPTION OF HIS LIFE (21:30), and not die.

7 verso 1

Alternatively, THE OX SHALL BE STONED AND SHALL ALSO BE PUT TO DEATH like ITS OWNER (21:29): by (a court of) 23 (judges). And it says, IF A RANSOM IS SET FOR HIM (21:30), for the ox:

2

if the owner of the goring ox says, Do not put it, the ox, to death, grant me its ransom, then the redemption of its life shall be given. Why does the text introduce WHOEVER STEALS A MAN AND SELLS HIM (21:16) between striking of a father (21:15) and the cursing of a father (21:17)? It begins by saying WHOEVER BEATS A MAN TO DEATH SHALL SURELY BE PUT TO DEATH (21:12). Hence he who beats a stranger, if he dies the murderer is put to death; but he who beats his father is put to death for beating alone, even if he does not die. So it teaches about beating; but it also teaches about cursing. It says, WHOEVER STEALS A MAN AND SELLS HIM etc. (21:16); hence (it refers to) the cursing of a stranger because he has made him a slave; but (in the case of) his father (he is liable) from cursing alone: if he calls him wicked he dies at once. And the Place has likened his (own) honour to that of one's father and

3

4 5

6 7

8

mother, (as it says,) Honour the Lord (Proverbs 3:9), Honour your father (and mother) (Exodus 20:12, Deuteronomy 5:16). 9

And it is written, Whoever blasphemes the name of the Lord shall surely be put to death (Leviticus 24:16).

YOU SHALL CAST FOUR GOLD RINGS FOR IT (25:12) 10 AND TWO of these RINGS place ON ONE SIDE OF IT, AND TWO RINGS ON (THE OTHER) SIDE OF IT (ibid.). 11 (Alternatively,) YOU SHALL CAST FOUR GOLD RINGS FOR IT AND

PUT THEM ON ITS FOUR FEET: that makes 4; AND TWO RINGS ON ONE SIDE OF IT, AND TWO 12

RINGS ON THE OTHER SIDE OF IT: that makes 4; 4 + 4 = 8; he put 8 there because it was heavy: the tablets were 110

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iii

Scholia on the ?Pentateuch

11

13

Translation

there, and the shattered tablets, and a Torah scroll. AND THE SRH (26:12): cf. saru'. THE HALF CURTAIN THAT REMAINS

14

SHALL HANG OVER THE BACK OF THE SHRINE (ibid.): and he made

half of it double, cf. above: and you shall double the sixth curtain 15

(26:9). AND THE CUBIT ON EITHER SIDE etc. (26:13): because the curtains of silk measured 28 cubits (26:2) and the curtains of goats' hair

8 recto 1

measured] 30 cubits (26:8). And it overhung by a cubit at either side

2

(cf. 26:13). AND YOU SHALL MAKE ITS POTS AND ITS SHOVELS AND ITS B]ASINS AND ITS FORKS AND ITS FIRE-PANS (27:3) ... THE LENGTH OF THE COURT WAS A HUNDRED CUBITS (27:18)

FIFT]Y (ibid.) by a measuring line of fifty etc. Alternatively, FIFTY

3

BY FIFTY ...

4 5 6 7

... court behind the holy of holies ..., and the holy of holies ... fifty cubits ... upon them ... all the dimensions [by a measuring line of fifty cubits. TWO SHOULDER-PIECES (28:7):] both ... to both its edges, and it shall fall ...

8

... THAT IT MAY BE JOINED (ibid.). AND TWO CH[AINS OF PURE GOLD, OF TWISTED THREAD (28:14)... each one like ... SQUARE IT SHALL BE, DOUBLE (28:16), so that its length shall be a

9

span and its breadth a span. 10

AND YOU SHALL MAKE ON ITS HEM POMEGRANATES ... AND BELLS (28:33) so that HIS SOUND SHALL BE HEARD WHENEVER HE COMES INTO THE HOLY PLACE etc. (28:35). Alternatively, AND YOU SHALL MAKE ON ITS HEM POMEGRANATES ... (28:33) pom[egranates ... ] AND BELLS (ibid.); AND HIS SOUND 1

11

SHALL BE HEARD

12 WHENEVER HE COMES (28:35). ... AND THE LOBE (29:13): from the .... Alternatively, THE LOBE (t11n'rT): the remainder of THE LIVER (29:13). 13

... ... good [ ] AND THE LEFTOVER (it) CLOTHS (31:10): , like survivor (71-10) or refugee (Joshua 8:22): (the cloths) which used to

14

cover the vessels. AND ON THE SEVENTH DAY HE RESTED AND WAS

SPIRITED (31:17): The Holy One, blessed be he, rested and (so does) man

7 verso 13

ical it Trep(Keµav: the meaning is probably, as Meyuhas ben Elia says, 'leftover' (1n'). Presumably from Trep(KELµat, unless it is a mistake for Trep(aacVav.

!7110 is possibly a mistake for 8110 (26:13). The insertion 'on both ends of it' may be intended to explain 'there' in the line above. The phrase occurs in 25:19. 112

Scholia on the ?Pentateuch

Text

11

1'n1Yp t 5i KET01TEPHKEMQN

nrnlyn ry'i'i1'YR :Dlt0 Vt '8101 :n"m 101 -nin15'nmml :nm 13 rth'mn 'n'n nt ftD1 51= MW n'Ynl :1Drnnn 'nnlt 5y ion 14 nW'n'l nlntfi h5 MI-TO 171 'mn5m flW'n' '0 -510 ntn b n) nrt2 Sm 15

n't'y 8 recto i4y'1 - l'n1n'O n'my1 :nf][i

nirn] nom ran nlno mm :flt2!t 5 [

T6e5 Tree nsnfi :rnnnrn rna'trn rrnpn[tnl 551( )35 - n'mnn: n'mnn r 't :5t1 n'mnn 5;rrn m[ th- qn °rpi -r[ ];n mnpn rnnnp 'nln[Wi isn ( X orr5y won [ ] rnntR n'mnrl [

nnr

5m

[

] -,rr'nn 5

1

2 3

4 5

6

)51&;i rrnsp ;50 5[ ] n'non [ 7 MW nnrel -rN4 5rb( )(t z31 itT[n no-it rnnm] t 'n01 nslm (X 8 :1 mn 9 not eernm 51o n'M binn [ :ia1 On 5te inn ip ynm) 7yn5 $11=1 n']ln'n 1'S1m 5sa n'myi 10 ip Dnmn hDDl '5[ )'rn'n 1'S1m 5y n'min r 1 11 ]nn )my(

: th T LW mrrn K

H( )PHZOMENH

nrn 5y DY'ttfT [

],01 In :n-M71 nrcl 'W55 12

TOIIEPHE(

rnm :e'5m1 -r'nm V3 "nmmn 'nay [

]() n'fttr, nna

e:tkt1 r>#n mm :marl rino '!7']rnn nrm:G;50n

13

n'OY2 14

8 recto

12 13 14

`remainder': cf. Aquila 1TEpLTT6v or TrepLaae(a.

'survivor': Ibn Ezra gives the same derivation and explains that they covered the ark, the table, etc. during journeys. 'so does man': or `so did Adam'. 113

Scholia on the ?Pentateuch

11

15

16

Translation

into whom the spirit entered. AND MOSES TOOK THE TENT (33:7): whenever he made .... And how did the banners encamp? An illustration:

8 verso 1

2 3

4

AND I WILL CALL ON THE NAME OF THE LORD BEFORE YOU (33:19):

he says [ a]s a man? would say them ... [ ] and says words as a man would say them... FOR MAN SHALL NOT SEE ME (33:20): <[ ]HEH> ... Alternatively, FOR MAN SHALL NOT SEE ME AND LIVE (33:20): but an angel, who lives for ever ... . LONG-SUFFERING, AND ABUNDANT IN [MERCY AND TRUTH], KEEPING MERCY TO THOUSANDS, TOLERATING INIQUITY AND SIN

(34:6-7) ... 5

6

Moses to the Lord: ... WILL NOT CLEAR (34:7): because ... UPON CHILDREN AND GRANDCHILDREN AND THE THIRD [AND FOURTH GENERATION (ibid.) ]

7 8

she who gives birth to a male. ... you shall return ... (AND NONE) SHALL APPEAR BEFORE ME EMPTY (34:20): rather, ... firstborn .... SIX DAYS SHALL YOU W[ORK

9

10 11

12 13

14

AND ON THE SEVENTH DAY YOU SHALL REST (34:21): and you have a sabbath (?) ... IN PLOUGHING TIME (?) AND IN HARVEST (ibid.)

alone the land is made to rest. And why does it make the feast of

unleavened bread (cf. 34:18) precede the sabbath, for before he rescued Israel from Egypt they were given the feast of unleavened] bread (cf. 12:14-15), and later they were given the sabbath, as it is said: See that the Lord has given you the sabbath (16:29). YOU SHALL NOT OFFER WITH [LEAVEN (34:25) ... ] Why did it say THE SACRIFICE OF THE FEAST OF THE PASSOVER (ibid.) only at the end? As it is said, WHEN I CAST OUT NATIONS BEFORE YOU (34:24); THREE TIMES A YEAR (ibid.)

... unleavened bread first, therefore it says it here. YOU SHALL NOT STEW A KID IN ITS MOTHER'S MILK (34:26):

15

... [ ] ... and you shall bring it as firstfruits, but ... it shall be brought as firstfruits, and just as it says

16

This line presumably refers to the illustration (see photograph). The written text on the picture combines a number of elements: (i) the names of the twelve tribes; (ii) the twelve precious stones of Exodus 28:17-20 (the equivalence with the tribes 114

Scholia on the ?Pentateuch

Text

l rtmy'mt5 5ncen 15 n[ [ : lop, :n'nrt rn 13'51, -[te'm

11

rrp' nmrn :mmn 10 mmo 15 16

8 verso (

)Kn Once nnte' gym[ ]HCH

nte; te5 '

:(

] Ante ' 19m5 I'"N Dun ;M-91

) O11in lrnte nrn&th 165 n'nnn nnl1el

1

2

[.1 ( ( ) ' nf75 ;r1 -[1t5n1 ''m nnnn ;9kY re5 'Z It 't 3 Doti [11]!7 mm ' t]51R5 on -s) [nntel non] rn1 ire JIM 4 'D npr 145 ( )[ ]( ) ' /'''S MM 5

in ran] Sae

l( )m5m 51[

[

(

)[

](

]( ]( )1=10n (

)5 051[

)n 5v 6 ) ' 1Dr nn5171 7

"milyn n'n' hoo [ ]( )'11= (...) te5tc ' np'n 'M lten' 8 ''spn1 ( ) rrnl ox ( ) m() 6:10 75 0'1:6n 6n nit' 9 (

( )Y'm n-71p () nom5 Yr2n a[ ]() nn51 rnren nnmr ' nn5n 10 ) ; lten im ' n3mn on51nn ( ]T nn51rn9 inn 6' 11 ) rnY[ 9( )5( )3 ore tOr r2S [ rnrr] 5y r rrmn re5 :n=,-t nn5 01M 12 nmmn 6DD mho to [ ]( )ite 'z S m5 ' p1on ttStt noon 13 'late n5rrn 'na 5mnr1 tc5 ' nDn lnnx "p'n5 ' n5'nn n1Sn( ) 14 rem 'n51 n nn' ( )on te5m ' 1nn'»r11 rn'n[ ]( ) 15

is suggested in 28:21); (iii) a Hebrew motto ?.7D' IMT Drtt1* 11-1101 'C1S0; (iv) another Hebrew motto in the middle which is difficult to decipher, ending with 1n; (v) various Greek letters and what appear to be alchemical or magical symbols. 115

11

Scholia on the ?Pentateuch

Introduction

incidentally provide a clue to the provenance of the manuscript.) As for the remaining contents of the codex we can only speculate. A further similar quire could conceivably have carried the text to the end of the Pentateuch.

Scholia on the prophetic lections (haftarot), or indeed on the rest of the Bible, may have followed; or the codex may have contained some kind of miscellany. Small, fairly neat Hebrew hand. There is little concern to achieve a straight left margin: letters are sometimes compressed slightly at the end of a long line

or stretched discreetly in a short line. An additional word or phrase is

sometimes inserted after the last regular word on a page, either beneath it or to the left of it. Pointing is used occasionally and not systematically: it is used for Greek words (not always); for Hebrew words to resolve ambiguity. There is heavy use of ligatures; abbreviation is common, and indicated by a point above the last letter. Adonai is a triangular arrangement of three yods followed by an oblique stroke. Punctuation: for a minor break a superior dot; for a major break two dots, followed by an oblique zig-zag and a space at the end of a sidra, which is also marked by the letters sd in the right margin. The end of a book is marked by spr in the right margin. There are little rings

above certain letters and in the margin, and in one passage (fol. 5r) p is

several times written above the name of Moses. In addition to the Greek glosses in Hebrew characters which form part of the text, there are some interlinear glosses in Greek in Hebrew characters, and also some in Greek characters. These are written in a modified uncial hand which is found in several other Cairo Genizah fragments.

116

12. Scholia on the ?Hexateuch Scholia on Genesis and Joshua, extremely fragmentary in parts. Mainly brief notes, but including a more detailed commentary on the division of the land in Joshua chapter 13, which bears the heading rnn »t, `The Chapter of the Allocation of the Territories' (2r 6). T-S C6.133 (part) At this classmark there are four fragments, coming from two different codices.

Only one of the fragments concerns us here: for the remaining three see below, no. 13.

Two leaves of parchment, conjoined. Badly mutilated and stained,

resulting in the loss of much of the text. In leaf 1 only the beginning/end of the lines is preserved. The text of leaf 2 is much more complete, but a good deal has been lost, particularly at the bottom where part of the parchment is missing. Overall dimension of surviving parchment: height 13 cm., width of better preserved leaf 12 cm.; written space: 11.2 cm. x 9.8 cm. (between bounding lines). Pricked in the outer margin and ruled with a hard point across the entire sheet. Brown ink. Rather untidy hand. On 2v the writing is smaller and the written lines are closer together, ignoring the rulings. There is some attempt at achieving a justified left margin by the use of stretched letters, but the results are uneven and words are often allowed to overrun. At one point a line may be filled with the beginning of the next word (lv 11). Deletion is marked by crossing out (2v 15); missing letters are inserted above the line (2v 4, 12). Pointing is used rarely and inconsistently, for Greek and Hebrew words. Punctuation is light; it is marked by a colon (in Genesis), colon + oblique (in Joshua). New sections are indicated by a blank space, either at the beginning of a line or within the line. Abbreviations are marked by a dot over the last letter; ligatures are conventional and relatively scarce. Divine name: for biblical tetragram, three yods arranged as a triangle; the author himself uses the title Shaddai (2r 8, 2v 25).

117

Translation

Scholia on the ?Hexateuch

12 1 recto 1

2 3

4

... ... ...

5

Lamech the ... not ...

6

he ...

7 8

blank

9 10

?Opo 'j. WHILE THE EAR[TH ENDURES (8:22)

years. STALLS (Genesis 6:14):...

...

11

Canaan ... SEED (ibid.): giving birth ...

12

AND WARMTH (ibid.): Truperb ical ? ...

13

JAPHETH, THE ELDER (10:21): Japheth was ... a vineyard. MILCAH (11:29) ... AND (THE LORD) PLAGUED (12:17) ... AND HE WAS A PRIEST OF GOD [THE MOST HIGH (14:18) ... Tra,\u.Kdpta?. And how ... .... GOD OF SEEING (16:13) ... HAVE SEEN AFTER [MY SEEING (ibid.) ... in the time of ...

14 15

16 17 18 19

20

1 verso 2

... ...

3

says

4

and he ...

1

5

6 7

...all ... your husband.

1 recto

1-6 Too little survives for any reconstruction to be attempted. For Lamech (line 4) see Genesis 4:18ff., 5:25ff. The space indicates the beginning of a new pericope, viz Noah (6:9). 7 9 Opo4>'j , 'food', may be a rendering of either 7iC or -it'7Dk in 6:21. 10 It is hard to fit Canaan into 8:22. Perhaps it indicates that the word translated 'the earth' really means 'the land'. 12 The Greek is unclear: piretoklch/si[. 13 The text could be taken to mean either that Japheth was older than Shem or that Shem was older than Japheth. In 9:18 Japheth is named last of Noah's three sons,

118

Scholia on the ?Hexateuch

Text

12

1 recto

](

1

2

]( ](

)

3

4 ]( )17) K5

5

]( )M ttlfl

6

)M 10'31) :f]m

7 8

'lly :131;n

9

]

](

5

]ttn 1mD 10 ) n'-5r 711 11

](

];5itr.'m alrtl 12

]()O' l;n51-T lnt' 13 ]( ) rD5n :nnt 14 ](

) ya]'1 ]( )t°t5 1 R1TT1 ]

tl

15

16

tt17'S 17

] 'tt1 5tt

:1'[1t

18

]-lntt 'rni i 19 ]( )'n 1l's

20

1 verso

ttn( t7'iA [

1

2

InIR [

3

Rill [

4 5

6

7

14 15

17

but various chronological hints in the text suggest that he was the eldest. That may be the point that is being made here. For the vineyard see 9:20. The gap marks a new pericope. TraXXLKdpLa: the reading is not entirely certain. The gloss may relate to n'1y]-ii

in 14:24, the point being that the word that normally means 'boys' here means 'young warriors'.

1 verso

1-7 It is hard to make any sense of these odd words and letters. 'Your husband' (line 7) may relate to the story of Abimelech in chapter 20. 119

Scholia on the ?Hexateuch

12

8

9 10 11

12 13

14 15

16

Translation

... bow. Alternatively, in a vision ... place of `the Lord will remember' ... to me, Kal Trapd ... THE VEIL (24:65). ? ... they were brothers from

... THESE ARE THE GENERATIONS OF ISAAC (25:19) ... AND HE PLEADED (25:21) ... I was. AND (JACOB) WAS STEWING (25:29) ...

17

...

18

19

... `QB (means the same as) `QP ... GATE (28:17):.. .

20

...

2 recto 1

AND Mount Lebanon which is THE MOUNTAIN OF ISRAEL (Joshua 11:16). And ... [ AS FAR AS]

2

BAAL-GAD (11:17): Baalbek. MANY DAYS (11:18): twelve [years]

3

of war; and we learn this from events and from the speech of Caleb (?)

4

cf. And the Lord was gracious to them (2 Kings 13:23). AND WITHIN

5

THE RIVER (12:2): the islands that were in the rivers. And the ASHEDOTH (12:8): and the towns.

6

THE CHAPTER OF THE ALLOCATION OF TERRITORIES JOSHUA WAS OLD,

7

ADVANCED IN DAYS (13:1): advancing to the days of bodily senility, so

8

that he could no longer come and go. And when he was advanced in days, Shaddai said

9

to him: YOU ARE OLD, ADVANCED IN DAYS, AND THERE REMAINS VERY MUCH OF THE LAND TO BE POSSESSED (ibid.):

10

Hurry and apportion it to the tribes of Israel, because no one will allocate their territory

8

11

12 13 18

t1mp, 'bow' or 'bowman', occurs twice in the story of Ishmael, 21:16 and 20. MM occurs at 15:1, but that is probably a coincidence. The last two letters are perhaps the beginning of the following word, inserted as a line-filler. Perhaps t'DO? The reference may be to Isaac and Ishmael, the half-brothers brought together for their father's funeral (25:9), or perhaps to the brothers of 25:18. The beginning of a new pericope.

The word Dpi' occurs at 25:26, in explanation of Jacob's name; cf. the pun in 27:36. The point of the comment, playing on the resemblance to a similar root, `lp1), may be to draw attention to the meaning 'twisted', 'devious'. This seems a likelier peg for the comment than ]PI) in 26:5, meaning 'because'.

2 recto

2

The pointing of the name 'Baalbek' is surprising, and indicates an Arabic rather 120

Text

12

Scholia on the ?Hexateuch

nnnn r

8

nrv,5 ( )[

9 10 11

111Dr' '''

nn ip '5[ DO g'yYl[

In n'ng nn( )[ prig' nitin ri5 K [ X nny'' :1*1(

12

nri

15

:'rnn(

13

14

)[

16

(

17 18

:9 pp :pD ()[

( ) nytb[ 5K a (1

19

20

2 recto

](I

]( )r fl :pro' nn Kip r lt±rT -ri nazi

1

na 5yn 2 ]() tmy c'2m - o'rn o'n' ) : 055 iin'nni flrnDnn nn5i rri nnn5n 3 5mri jim : nrnlk ''' Inn 1t3 4 ri r t1 : / : n'nu ri rnnoicni : o'5T r JIM 5 : rn5m pnn 6 ipr U1011'l 5or it ntK 911n rn5n 'n'n KM a'n'= ten 7 'nV 15 nnK D'n'= C nmcl Aln51 nKYS niy 8 livn5 rcn 7n r1Jl rnKni o'n'n tic nntpr nng 9 orni 5'm' K5 '0 SKnrn' 'nnw nK rrni p5rr5 nnn 10 (

than a Greek linguistic background. On the first shewa, which represents an a sound, see Geoffrey Khan, 'The Function of the shewa sign in vocalised JudaeoArabic texts from the Genizah', in Genizah Research after Ninety Years: the Case of Judaeo-Arabic, ed. J. Blau and S.C. Reif (Cambridge, 1992), 105-111. As for the qubbuts under the final kaf, Dr Khan has suggested to me that, curious though it seems, it may be an attempt to represent the Arabic case. 3

5

8

The 'speech of Caleb' is presumably a reference to Joshua 14:6-12, which

contains some data which may be used for a computation of years. The reading of 'Caleb' is unclear: it looks rather like ]5], but 'mental speech' does not yield a good sense. A lemma is required at the end of the line, although no trace is visible. The likeliest candidate is 127n, 'favour' (11:20). The word n1'70tt occurs at 12:3 and 12:8, but not in the form cited, M-04-M, which occurs only in an earlier passage, at 10:40. In the Fitzwilliam Bible (Cambridge, Fitzwilliam Museum MS 364* fol. 7r) it is glossed as ,cal rd5 bµaxlas. The use of Shaddai as the name of God is distinctive and unusual: cf. 2v 25. 121

Scholia on the ?Hexateuch

12

11

12

Translation

to them but you, for so I said to Moses. THIS IS THE LAND THAT REMAINS (13:2): it has said in the first verse: And there remains very much of the land to be possessed,

13

so why does it say This is the land that remains? On account of the fact that they took

14

from the land many towns and there remained these foreign places till later and they did not drive out all their inhabitants, as it is written later, I shall drive them out before the children of Israel (13:6). That is why it says This is the land that remains. And after it has said this is the land that remains it includes in ... ALL THE BORDERS OF

15 16

17 18

THE PHILISTINES (ibid.), 19

20

[i.]e. Gaza, A[shdod, Eshkalon, Gath] and Ekron (cf. 13:3), together with their daughter[s] ... Gaza and ...

2 verso 1

2 3

... that ... ... David at the time when he was with Achish ... ... and they are in the territory of Judah (cf. 15:1-12). FROM SIHOR (13:3):

8

... And now what have you in the way of Egypt, to drink the water of Sihor? (Jeremiah 2:18) ... ?Nile of Egypt it is not so... many ?cities from Sihor but Israel did not capture them, for here it says ... on account of the nations that Israel did not fight with; but it is a town and it is close and sweet, and this town was BEFORE EGYPT (ibid.), the border was from the west and it

9

WAS RECKONED TO THE CANAANITE (ibid.): surely it would have

4 5

6

7

was AS FAR AS THE BORDER OF EKRON NORTHWARDS (ibid.).

been sufficient just to say (was) to the Canaanite? But it says was 10 11

12

reckoned to inform you that there were Philistines there in the towns. For Canaan was (descended) from Ham, and the Philistines from Canaan. How so? As it is said, And the Pathrusim and the Casluhim, out of whom came the Philistines (Genesis 10:14). Actually

the Philistines were living in the towns, but they were in THE CANAANITE, under Canaanite rule. And they were from

13

Sihor, towns like ...

And there there were THE LORDS OF THE

PHILISTINES (13:3), the chieftains and princes of the Philistines, 11

15

See Deuteronomy 3:28. 'foreign places till later': or 'places that were attributed to another'.

122

Text

Scholia on the ?Hexateuch

12

r1tt1 rat / : ltyn '7tt 'n1]1 p -PD jn51T tv'K

11

5 n In tD] r-Wll 110ttln IDIOM lntt nltcrr 12 r1:5 'D pnh nlttm i rnmri in 7]1i1 nttr nnn nt i 13 15tt 1lttty]1 ()i 1Xri n'1!7 rliti t its 14 lty'111 t01 1rnt5 D't'21 nlt]17t]i t 15 Do'11tt 'fl 1ntt5 5o orryno ' SD nre 16 nnttty '11re1 Ikon rlitn nKT 112K ID 5D 17 13

In 55D 61"1 1 r

D'ntv5D n15'Sa 5D 1[ ]11'nl]31 D1 111PD1 ()[

]( )5 51(

Al 1TD 107[

](

)1 nWD[

18 19

20

)[

2 verso

)R (

11ma i(

1

)

I

1-ntr n5nn om n( 1

11rnty(

2

) yore 51e 1n1'1 nDO 1'11 (

(

) nintv5 Yn In* 1Sn 1nDi (

3

)4

nine o'-D( ) r1( ) tt'11o KS rt'1 Et -Ilk( ) 5 D'11n pnh( )'D ire 1In 'D 1m' nrntt in K51 ilmvm in nn 6 1'D1 1'11 plnn1 m11j turn 1'D ti11 ttSrt -1r -Dnim lnn55 AS 10K 7 1]lMY 1'1 111pD 51]) 1D1 :1Dnn 51n]n n'n Yn 'm 5D twin 8 'D ' JD'11n5 none 113K r6t -c5: ']Dr-)5 1n15 1'1 K5n ntvnn 'B)± 9 jA'1 ID-nn D'nVSD1

r'1 on in i= 'D o'1D: n'nW5n Do 1'n to

nntto D'nvhm Dtvn iffy' huff D'tnSoD nwi o'o11t-t nrtl 16 11 b in 1'11 1'1 im-n ntwrvno nit tKSK 12'1D5 D'otvl' D'nrv5E3 1'1 12 D'nhs 'D'on '1W D'nW5n 'Y7 OW I'm 1'( ) lnD D'1D 11n'Wn 13

2 verso

3-8 The point of this lacunary text seems to be that Sihor here cannot be, as elsewhere, the Nile, but is a place close to the Egyptian border (cf. the story of David and the ark, 1 Chronicles 13:5?). 'cities': unclear. 5 'sweet' is a curious word in the context, but the reading is not in doubt. 7 123

Scholia on the ?Hexateuch

12

14

Translation

living in Gaza, Ashdod, Eshkalon, Gath and Ekron (cf. 13:3). And THE AVIM (ibid.) is a village, as it is said,

15

And the Avim, who lived in Hazerim (Deuteronomy 2:23)... And these towns were on the coast.

16

FROM THE SOUTH, ALL THE LAND OF THE CANAANITE (13:4): ... at

first from west to north, and now from the south. ALL THE LAND OF THE CANAANITE AND FROM ARAH, ... Arah, WHICH BELONGS TO THE SIDONIANS (ibid.): because the border of Canaan is from 18 Sidon, as it is said, And the border of the Canaanites is from Sidon, as you come to Gerar, as far as Gaza (Genesis 10:19). AS FAR AS APHEK (ibid.): which is 19 Rafia, to the border of the Amorites (ibid.). AND THE LAND OF THE GIBLITES (13:5): this is the name of a people, as it is written, Gebal and Ammon and Amalek, 20 the Philistines with the inhabitants of Tyre (Psalm 83:8): and Tyre and Sidon are close to each other. AND ALL LEBANON (13:5): i.e. Mount Lebanon. 21 ... at first west and north and south, and now TOWARDS THE RISING 17

OF THE SUN FROM BAAL

22 GAD 23

] ... which is UNDER MOUNT HERMON (ibid.). From Hermon to Damascus is a distance or two ... UNTIL THE APPROACH TO HAMATH (ibid.), back to Antioch

(bTr(Qw d.c' AvrtoXe.a ).

ALL THE MOUNTAIN-DWELLERS FROM

24 LEBANON TO MISREPHOTH-MAIM (13:6): ... ALL THE SIDONIANS (ibid.) 25 these are the nations who did not fight ... Shaddai says, I 26 SHALL DRIVE THEM OUT BEFORE THE CHILDREN OF ISRAEL (ibid.)

27

... CHILDREN means ... with THE HALF TRIBE OF MANASSEH (13:7) ... AND THE GADTTES (13:8) BEYOND THE [JORDAN (ibid.)

]

28 29

... before? ... his servants ... ...

22

15fb normally means 'a journey' or 'distance': here it seems to be a specific measurement of distance. 124

egogag uo OM ganojux0HZ

Ixaj mC C13L L'LN

Qttrl /

VT

Zi

C LL'aL LC6CUI LCCU 1LI C*Im& C$mLLL Ca1L' 4ImC1.0 VI L',Q CULL L'CL40 L?14L' )#,Q ( CUFL;C U.LmC4 LLaL460 Si

L'CCCM. MLA C4 QuhQI 91 LQaLL' L'CCaC. ( ?ILA C4 Li L'L11 aL a1L' CL CLLL' CL*ICL' UCCQC CCL; LtL't mC ULM! 81 a1GCL' QF4.LLI LaC4c LaQLI CC; mC CL. mQ ULM UCC446 LL'*ILA JIL; U* CCL4 aL .9u 61 L4CCLI UL UL9 L;CCLI LC4 LQ CLLC,613 L&LLI ELL .Lm Cr Q;m OZ

al]L' ;SaLl LCL QQCLC )CUU4L' 074LLI CCa1 CCL, C. ;S.LLCJQ *1CL )aLL' QCCC

(

QCa4 UmQC Q4LU CLUE' UCC LMLI QQLC cuU;u ) L *!L QL'4L LQmd LaL QULQLI UL911 LL uuu ) ( LLL 44M. C4 / : L' mta UQL] aL *L 4CLW uA ) ( Zi1SLL(t6 Ql . FALLCA.Q C4 )UL*I Lam QJQ QmLaLU aL ] ULii[ ( ) ( L';CCLI 44L NCC46 mLf. MLQL ];cr [ C;UQL ;m MmL LCLM w4y L G,.LLQ )CCA, ( ] LOU )[ ( 4mL ca us/. )c;Q L'[ CCrCL )CL46 ]( [ QcmI (

?I1MC.

)[ (

acL.I

()[

)

)[

)[

SZI

mc,*i

aL

it

zz £Z

nZ 9Z 9Z LZ

8Z ( 6Z

13. A Commentary on 1 Kings Part of a commentary on the First Book of Kings, in Hebrew with some Greek glosses. The surviving text extends from 1 Kings 7:25 to 10:21. The work is

apparently a compendium from various sources, not always coherently woven together. There are various indications that the writer was an Arabicspeaker writing for Greek-speakers. Such commentaries are particularly associated with Byzantine Karaites, such as Tobias ben Moses and Jacob ben Reuben. The comments do not cover every single verse, but in places they are quite discursive, and attention is paid to the parallel passages in the Second Book of Chronicles. The author's concern is to explain difficulties in

the text, and occasionally to point out discrepancies with other biblical passages; Greek glosses are used very occasionally. This copy contains many scribal errors, some but by no means all of which have been corrected by the copyist.

T-S C6.133 (part) + Oxford, Bodleian Library, MS Heb.d.43 fol.25-26

Eight leaves (four sheets) of parchment from the same quire, giving a continuous text: T-S C6.133 (part) (folios 1, 3-6, 8): Six leaves of parchment, conjoined in

pairs. (For the other fragment sharing this classmark see above, no. 12.) Generally well preserved, but mutilated in places, and particularly at the top of each sheet, round the central fold. Several lines are missing at the top of fol. 1; otherwise the text is essentially intact. Dimensions overall: 16.8-18.2 cm. x 23.5-30 cm. The width of each leaf from the central fold to the edge is ± 15 cm., with the exception of fol. 1, which is exceptionally narrow, only 9 cm. Written space: 11.7-13.2 cm. x 9.5-10.5 cm. (between vertical rulings), except for fol. 1: 5-5.5 cm.

Oxford, Bodley Heb.d.43 fol. 25-26 (folios 2 and 7): Two leaves of

parchment, conjoined. Stained and extensively mutilated at the top centre, but the text is virtually intact and generally well preserved. Dimensions overall: 18.4 x 29.5 cm. Written space: 14.7 x 10.2 cm. (between vertical rulings).

It is possible that a fifth sheet completed the quire on the outside (cf. no. 11). There are holes from the stitching. Traces of pricking can be seen on the outer edge of fols 4, 5 and 7, and the parchment is ruled with a hard point across the sheet.

The ink is brown. The writing is generally careful, if uneven, and

somewhat ornamental. There is some attempt to achieve a straight left margin, by the use of stretched letters and sometimes by compressing words 127

(continued on p. 154)

A Commentary on 1 Kings

13

Translation

1 recto 1

2 3

4 5 6 7 8

...

... the others were ... in the west. ... FACING (1 Kings 7:25) ... were facing ... were outwards. ... four winds ... their hind quarters (ibid.)

were under the sea and upon them was placed the sea. AND THE THICKNESS (7:26) 11 of the sea, the thickness of the bronze, 12 it had a hand's-breadth thickness.

9 10 13

AND ITS RIM (ibid.) was made as

14

the rim of a cup is made: but it was

1 verso 1

2 3

4 5 6 7 8

9 10 11

12

... all ...

and the ... two thousand (ibid.) ...

in dry (?)... between ...

AND HE MADE THE BASES, TEN, OF BRONZE: FOUR CUBITS was THE LENGTH OF (EACH) BASE (7:27).

THEY had FRAMES (7:28) above:

like a belt round a man's waist so were the frames (extending) over

I recto 1

I have numbered the lines from the first visible traces of letters. Some five lines have been entirely lost at the beginning.

128

13

A Commentary on 1 Kings

Text

1 recto

ryts (

2 )[

]

3

4 )

5

r. r of 17xwl ) rmm-I ornn1nrt ( on'S17i n'fl nnn rr r

6 7

0;31D ri r n(

) rm

8

n'1 r Prv 11,117

9 10

mmriSrn 'Diy n'SrD

11

']117 rim 15 n'rr

12

i' Di

MUM iLt rrrT SD)

i ODbi On nDtD

13

14

1 verso

](

[ [

(

]( ](

)n

1

) SD

2

)M ) 0'%%

3

4 5

(

nvinnn i nee ON

nvvrn ti, nnDnr r 1n1K n rr rrtrn:

51mr3 nnS rn nraon m'tfi-r'tFt 517n11Rt 517 ninao?I1 rf 10

6 7 8 9 10 11 12

I verso 1

7

Six or seven lines are lost before this line.

`bases': in fact they are more like trolleys, but the Greek gloss in the following fragment (no. 14 2r Sf.) identifies them as bases. There is a considerable effort in the following pages to reconstruct the appearance of these wheeled bases. 129

A Commentary on 1 Kings

13

Translation

2 recto 1

2 3

4 5

6 7 8

9 10 11

12 13

14

half the bases. AND ON those FRAMES (7:29) which were above on the bases, between them were the struts on the inside, and these struts on the inside were to sit the basin on, as we wish to describe them below. And above these struts, on the outside, on the frames that were on top of the struts, there were lions, oxen and cherubim. And on top of the struts, straight (p, 6pGd) above: the lions and oxen were above them, the struts, on the frames. And below the lions and oxen and cherubim were spouts, irET6VLa, made as a descent: to take the water down. And from those spouts

they used to receive the water on their hands or on various water

vessels for all their needs. There were ALSO FOUR BRONZE WHEELS TO EACH BASE (7:30): and these wheels were like the wheels of a cart. And there were axles of bronze to these wheels, like the axles of the wheels on a cart, so as to revolve and to move the basin around.

And its four ?flanges: these are referred to below (7:34) as the four corners 16 of the base. And on its four ?flanges there were shoulders to them 15

(ibid.): 17 18 19

20

these were what are referred to above as struts. And these shoulders were cast solid underneath the basin, so that these shoulders received the basin. They were called shoulders because they carried the basin as a man's shoulder carries anything. And beyond

2 verso 1

2

each one of them, i.e. of the shoulders, there were fixed the spouts on the outside. AND ITS MOUTH, i.e. of the basin, WAS WITHIN THE CAPITAL AND A CUBIT ABOVE (7:31):

4

for a cubit the basin was visible, above the rim of the base. The capital is the rim of the base, and when it says within

5

the capital, (it means that) from the location of the rim upwards the

3

6

basin was visible for cubit. And its mouth, i.e. of the base, was round, made straight,

(*

/7,[[a

9

2 recto 3f. 8

Literally 'as we wish that we shall explain them'. The Hebrew construction betrays the influence of either Arabic or Greek, or perhaps both. `spouts', rrrT6vi.a: same gloss in no. 14 2r 6. 130

A Commentary on 1 Kings

Text

13

2 recto

n512nhn rnm onn rn-aonn 5121 mm=So o"Yn n':Srvnl nnnnn o'05mn rn on'r0 mmnn SD

1]rlare -m ' ono -1'0- nXm5 onDOn -5rcn o'05mn 512-31 nnn5 on1K arum o'YDf rn'-re rn o'05m- 512m nlnaonn 512 rlrno Irbwl rcmlf In 5Dnn In o'05mn 5121 0'01-01-70

1

2 3

4 5

rrrlao=n 512 n'o±wSt on5 512== -70-1 nr-mn TIM

6 7

n'15 rn o'0l-DSl -7051 nr-*5 nnnol

8

01-11 -1 rn'151-1 131 o'nn n'itm nit nmDn o'= 'SD 512 1K on'-r' 512 o'=.-I o'S;7= 1'n

9 10

rc'zit

nnlr nn0n5 r- clmlrta 'aDlre -120-ref o-'D-ly 505

11

rn 'a-o, th Dn 'amltc nSrcn o'antn nnrc-

12

o'ZDlre- 'an nSrtn o'aD1rt5 r- Mn:

13 14 15

-V)14

nron nre ono SbSn51 ono 5a5t '-D nSai n

nv'D 120-1e -n6 Sc on rmom -120-rcl on5 rn fDrv rnlnDD -120-re 5121 mman -5rcn rnDM- 11n1 o'050 -512=5 690 on nre niDrvn nSrc 5075 -r05 nnnn nn1Y' me rn5oio rno 'D 512 n1DnD ire-pal -1'D-012=1 -Z- 'n 5010 ref-m m'rt 7t 0D -ron

16 17 18

19

20

2 verso

rnDNn In onn m'rcl o'K S0

1

-=re -512=1 mnv5 rnn -1'D5m ln'D1 rlrnn

2

-512=1 rim=- nDmn -1'D- -re-a -'n anti n'0n nrt now -alDn- fDm rc'- mn10r

3

-re-a -'- 1-512=1 -O01-1 017=13 n-nlDI

5

RMIR In nmDO SltD m- -mUSW nti -nrc

6

nl'15n x'12107 1'1-1

4

2 verso

6

'And its mouth': the point of the comment is that this time 'its' is feminine, whereas previously (cf. line 2 above) it was masculine. 2r 6. 131

bpOd: same gloss above,

A Commentary on 1 Kings

13

7 8

9 10 11

12 13 14 15 16 17 18 19

20

Translation

but not square, within which mouth of the base the basin was swallowed up a cubit and a half, so that the basin was two and a half cubits high. And on the mouth of the base also were carvings (ibid.), i.e. embroideries; and their frames were square and not round (ibid.): in the vicinity of the frames, which we said were like a belt dividing the base in two, the bases were square and not round. AND THE FOUR WHEELS WERE BENEATH THE FRAMES (7:32)

below to roll along the ground, for each base had two axles and the two axles had four wheels, and the two axles were fixed in the base under the basin, and these axles were fixed in the base underneath the basin, within the cubit and a half remaining of the base from the basin downwards, because the height of the base was three cubits. A cubit and a half

3 recto 1

was occupied by the basin from the shoulders upwards, and from the

2

basin, i.e. from the shoulders that the basin was mounted on,

4

downwards there remained a cubit and a half, and within this cubit and a half the axles were fixed. And the ?arms of the wheels (ibid.) are the axles

5

themselves, and they were fixed in the base, and the height of the

6

wheels was a cubit and a half. AND THE WHEELS WERE CONSTRUCTED

3

LIKE

11

THE WHEEL OF A CHARIOT (7:33) belonging to human beings. Their axles, hubs and spokes (ibid.): just as the spokes of a chariot wheel which are attached are joined to the wheel so too were these wheels: they appeared to have spokes like the wheels of a chariot, but they were not spokes, because they were cast solid.

12

And their felloes (ibid.): these are the spouts that brought the water

7 8

9 10

13

14 15

down. Everything was cast (ibid.). AND THE FOUR SHOULDERS (7:34), which we said were the struts, these four shoulders were at the four corners of the base. AND AT THE TOP OF THE BASE (7:35), at its rim to a height of half a cubit,

16 17 18

was a curved band all round. And on the top of the base (ibid.) were its arms, which arms could be held to pull them and move them wherever they wanted, and its frames were cast solid with it.

10

'embroideries' (r11h711): a curious expression in the context, presumably referring to a carved pattern giving the impression of filigree.

13f. Several words have been deleted: they were accidentally repeated from the 132

Text

A Commentary on 1 Kings

13

n]Uthv ran r ion JIM n'n lmn -.01-113 At

7

11'Dn RYb] i bti-T 'srn "inx DSD 11'zi i

8

n]vb5m n'D 59 on 'Sm nom 'n o innip n1M11b oi1'n11Zb1 flibp'1 aft r119,Ib 1'n

9 10

I1b0 n6a9 n51

11

ruw rr '1y'n:1

12

inn rn 0'1D1Kn fDD11i1 niSiw tit

13

11110 1',010 Vtttm n11]Ot] rn9:1111b rnnYYr i

11,11

nii th nnnt ni - ni5n5

14

rntb5 rn o'fo n'no 'D r11C 5a5* nt7b

15

,nol o'noi 1 ']m5 rn D']D1K flD 1K1 ']lOnl 11"Di1 nrin n7UbD o'91;7 1'17 0'1101-1 I it=rn 1111ol In ;mobr i In 1= 0 'Wit iMrt

16 17 18 19

'Ym ntK nlbR o*o nrcip ttbi l 'b

20

jin Si, -1rb5 nnnb i imn 17'91; rr i 15mn

3 recto

11' 1 ibl

r t537b1 niDCUn In 1l'br i VMn nbtir t on'S9 ]WW1 11'Dn n'r lV moron In biSD

1

2.

1'n 'Ym nbn 1'0 591 'sm nbK ltim] nt7b1

3

DOY9 nn n'zD1nn n1n'1 0'11o1mi x'9107

4

n']D1tin nb171 n]10b] 0'91]7 1'n1 n']1on noDb0 t7'Z1tin IVDbl -'urn nbti on5 n'n 0n']]1 onln' nlx 'n5 to-to - fltlbn 7D11i

5

n]blbn ']Din 'pt'n lento

6 7

-1 1171m'm

8

n5ti o] rn ID iDltib o p7b1lb n j7D`t trim

9 10

']Dltib o'plv'n 13n5 tn'w r.-7 o'ti11 -10']D1nn

l',n n'71Y' 'b o'p1m'n rn K51 nl=lbn 5zn 0'bn ra o'-'1V ri nl'15n on nn'1lm'm 1r'b5mn nnm 1]ltKm nlDnt 9o1Kl Sib

6'n1

inn ntrorr 1111mi n]Ubn mm ml-In

11

12 13 14

nb!!n 'Yn n5ty nnzo 59 ru= arm

15

1'1-1 m tbn tnnl 591 =0 tag tibia 1-'n

16 17 18

oht*bt l nomlt nn-'n inla'c vlDn5 i'nn' min 1'n n1712' n'n11aOb1 1Y1'm n17b 500

previous sentence. This is one of several indications that the scribe is copying from a written text. 17f. Presumably another dittography, although the wording is not identical both times. This time the superfluous words have not been deleted. 133

A Commentary on 1 Kings

13

Translation

19

AND HE ENGRAVED ON THE PANELS (7:36), on the sides of the base,

20

there he engraved its arms: at the top of the base near the rim.

21

AND ON ITS FRAMES (ibid.), on which were the cherubs

22

and the lions, and the palmettes were in them at the corners of the base,

3 verso 1

2 3

4

like the ?proportion of each, and spouts round about. LIKE THIS work HE CONSTRUCTED THE TEN BASES: THEY ALL HAD THE SAME DIMENSIONS AND THE SAME PATTERN (7:37). (Axles in Greek are debvta.) AND HE MADE TEN BASINS OF BRONZE; FORTY BATH WAS THE CAPACITY OF each ONE; FOUR CUBITS

6

was the length of THE BASIN (7:38), and so too was its breadth, but its height as we have already explained was two and a half cubits. HE PLACED

7

FIVE ON THE RIGHT side OF THE TEMPLE AND FIVE bases ON THE LEFT

5

(7:39). 8

And the sea he placed on the right flank of the temple (ibid.), as one approaches

the temple: it was placed on the north, but it was to the east, facing the Negev. HIRAM MADE these BASINS (7:40), and the shovels that they ?placed wood on the altar with, and 11 12 the basins that they threw the blood in, and Hiram completed

9 10

13

14

all the work. The TWO PILLARS, AND THE BOWL-SHAPED CAPITALS WHICH WERE ON TOP OF THE PILLARS (7:41), i.e. the KouTrd&g, the bowls,

15

which were called `belly' above, as it is written, opposite the belly

16 17

(7:20). These bowls were two, and of the network ornaments he made two, and in the network ornaments he made pomegranates (cf. 7:42)

18 19

to cover the two bowl-shaped capitals which, i.e. these capitals, were on top of the pillars (7:41). They were ALL OF BRONZE,

3 recto 22

The syntax is not entirely clear.

3 verso 1

'like the ?proportion of each': it is not clear how this difficult phrase was

understood. Cf. the glosses in no. 14 2r 12-14. 2-3 de6vta: the gloss seems misplaced here; it would fit better at 7:30, as in no. 14 2r 8 (de6vaKa). Greek: 'h17 11th, 'language of Rum'; the expression suggests that the writer is an 134

A Commentary on 1 Kings

Text

13

nnm m imn5m D'-iYn In rnnSn Si, nnt'i

19

ntm5 Iino nn:nn WKt 7 n'nin' ncrn D'ninxi DrrSy rn nmtt n'rn-von Si i nnDnn rnrm: m rn n imnni nrnnrn

20 21

22

3 verso

nmy ntt nmv nDtttnn fact' - n'oo - rn'iSi w'tt %unw

1

Dtno - nrhitS n'r r ink :Y» nrrn fib * nvvnn rnnrD rite VD'i , ntt'nmptt 'fan 1105D

2

nnaeo yonac nntti nntt 5D S'D' nn D'yonat MM

4

n:D imp 5stt - itmn r r'n pi 11"D. -7 1n1% mn OW fat in'i - inn17 'snl D'nnf 11 1'n0 VIM Saemmn nnton onm i'n'n n'Dn nY 51)

5

nntt ttir'mD n'r1 i n'Dn iron In: D'n nni Sinn n .n nnnp 5:tt - i m i r'n iiDun - n'Dn Sac

8

3

6 7

Day

9 10

atnn nazi ' nDtb: D'YD D'iDiDb 1111-T nmac

11

Dn'n 5D'i -Din on: n'pnit rnm rnpntnrr

12 13 14 15 16 17

D'D'f r nrti - 1-5tkT r rnnrDi nac Dn'n VD'i

rnnnon n*Ul '010

-,M-3ft,1 SD rn51an m'nnn on ' D'ninyn MA-1 SD nmtt

in nniwSo co t c '102 7b= h ittnMm nmy rnDDmn ntti 'O'no niSian 1-bin rnm

D'nn7 nmy noxm:i wromi * D'nm oni n nnon nmtt 'rnnnon rnSt'nm ntc nioDS nmm DSiD - o'ninyn mttn Si rn nNacn

18

19

Arabic-speaker, even though he and his intended readers clearly understand Greek. 6

See above, 2v 9.

11

D'1i tyf: this verb normally means to undermine or demolish, also to appeal or to gargle. None of these meanings is appropriate here, and one may speculate that it is an Arabism. (Cf. S. Hopkins in Genizah Research After Ninety Years, ed. J. Blau and S.C. Reif (Cambridge, 1992), 97f.) Kourrd8es: otherwise unattested, but presumably related to K061ra, 'cup'. There is a different gloss in no. 14 2v 2. 'network ornaments': in no. 14 2v 4 they are glossed as KuKvond&oTa.

14 16

135

A Commentary on 1 Kings

13

Translation

b'1tM: in Chronicles it is written bronze, 71"10 (2 Chronicles 4:16). IN THE PLAIN OF THE JORDAN THE

20 POLISHED (7:45): 21

KING CAST THEM

22 IN THE EARTH ?FOUNDRies (7:46): in a quarry (Etc XaT6µty) which has

4 recto 1

no rocks in it, between Succoth and Zarethan: but in Chronicles it is written

2

that Zarethan is Zeredatha (2 Chronicles 4:17). AND THE BOWLS

3

(7:50): they are Xaicd.vta, cf. the blood in the bowls (Exodus 12:22): Xa.KdVLv. And the censers (ibid.): 9vµtaT01. And the basins (ibid.):

4 5 6

And the panels (ibid.): they are pwRavtma, which were for the doors

of the building of the Holy of Holies, he made them of gold. THE

7

POLES PROJECTED, AND THE TIPS OF THE POLES WERE VISIBLE (8:8), i.e. if

8

a man were standing inside the shrine he could see the tips of the poles, but they were not

9

visible from the outside.

Some say and the tips of the poles were

visible: 10

from the wings of the cherubim, but they were not visible from the

11

outside, but only inside the shrine. THE WHOLE TEMPLE IS COMPLETE.

The captions of the illustration: 1

2

3

These are the pillars that Solomon had made by Hirom (cf. 7:13ff.).

This is Jachin (7:21). Why was it called Jachin? Some explain it thus: Jachin: may the Lord establish (i'D') the kingdom of Boaz, i.e. Solomon, who was from the same family as Boaz (cf. Ruth 4:21f.). Boaz (7:21). Why was it called Boaz? Some explain it thus: these

pillars were destined to exist from Boaz (Solomon) to the reign of

4

20

Jehoiachin, and in his reign they were captured (cf. 2 Kings 24:13). Remember me 0 my God for good in all that I have done. If I have erred may the Lord forgive me. The comparison with the parallel account in 2 Chronicles is a recurrent feature of this commentary (cf. 4r if., 7r 20f.). Here as elsewhere there is no attempt to resolve the discrepancy. aTL]I36µevov: written 07TXLp6µevov.

There is some hexaplaric evidence that

ovToc was an ancient reading. etc XaT61ILv: cf. the different gloss (of an etymological character) in no. 14 2v 4f.

crTD

22

4 recto

3

XaKdvLa, XaicdvLv: see on no. 1 recto 15. 136

A Commentary on 1 Kings

Text

13

ro b'n thn: - rnlna - iv'hio'Snm bnlnn -5nn apy' inn'n -i»n -pinn nmim

20

rn' K'm 1'nin5 nt - Pn-1Ln 'wnn

22

21

4 recto

N b'n Zn71 ''nnt 1'0l n=o 1'2 ' 0tit in niE'omil hi3i6 Il 'ttn-ris it'd 'inns

2

brn.Tl -1110 Son aiD tSn 744'»5 171 ntt'n'bm'nn nlpnrnr it -'C!Itrn'n nlnnrnnl

4

nln5-rS 1'n NOR ' i 1N-17)IM-1 0, -1 - nrvt 11

5

iD'ntt'l train rtw air n'rnnpn mnpS n'on

6 7

nnly 1 r -pn Olt t]l50 O'-irr 'mm-1 lttn'l 0'n3r r

n5l n'-c r 'mfn na rrttn r rn 5DSri: m'tt 0'-Inn 'tCttn lttn'1 bltt v' ' nY7n wi'

-'r-in tt&it - nYln lm-r' tt5, ' O']ntr i v]0 in / 1St n'nn 05m]

' Tn5

an'n 'n' SD I rnSV nruv O'nlnyi7 n5tt nn51 1'0' ttln . rr ttli o nnSo - win niDSn iltt

h1D m' 1'0' lnm

1

3

8

9 10 11

1

2

r91D nnrtUno

tile] m' -win lno it-pi i rn5 - rvl0 rylnn rn'nS a'i'ms a'-llnDP i r r*tt

alnp5 irn tram -1'a'r nlahn -ry

3

- nn5vjn

'n'WD tR Saa -To1n5 'nStt 'S r rnar

4

'S n5o' ;; 'n'am

4

6vpLaTol : same gloss in no. 14 2v 7.

pavTLaTljpLa: 'sprinklers', an etymologically possible meaning of the Hebrew word. 5

6-11 11

pmµaln cLa: 'bolts', 'bars'. Cf. pwVav(Cu, to lock a door. This passage, on 8:8, seems misplaced here: cf. 5r 3ff. 'THE WHOLE TEMPLE IS COMPLETE': the phrase indicates the end of a section. The break is reinforced by the vignette that fills the rest of the page.

Caption 4: cf. Nehemiah 5:19.

137

A Commentary on 1 Kings

13

Translation

4 verso 1

2 3

THEN SOLOMON SUMMONED THE ELDERS OF ISRAEL and ALL THE HEADS OF THE TRIBES,

THE CHIEFS OF THE CLANS (8:1), and he gathered them all to take the ark

from Zion to the temple of the Lord that Solomon had built, as it is written, To bring up

4 5

6 7

the ark of the covenant of the Lord from the city of David which is Zion (ibid.). It says to bring up, but Zion is upwards from Jerusalem. But it does not say to bring down. They say the reason for it is upwards from Jerusalem but not to bring down. One coming down from Zion is going up to Jerusalem. IN THE MONTH OF THE MIGHTY ONES (ETHANIM) (8:2):

8

these are Israel, the great ones of the world, who would gather in this

10

month at the pilgrim-feast at the temple of the Lord. We find the word ethanim used of the great and strong, as it is written and the mighty ones... But some

11

say that the meaning of in the month of Ethanim is the month of the

9

festivals 12 13

14 15 16 17

and that it calls the festivals of the Lord, which are holy celebrations, ethanim, because they are precious and honoured days. And its explanation is the seventh month (ibid.); and in the pilgim-feast (ibid.) means during the days of the pilgim-feast. And the explanation of aR is sacrifice. At first it says SPREADING THEIR WINGS OVER THE PLACE OF THE ARK (8:7), and it does not say over the ark. That is because it has previously stated that

5 recto 1

2 3

4 5

6 7

they brought the ark to its place (8:6), and (then) the cherubim spread their wings over the ark: over the ark and its poles above (8:7). THE POLES PROJECTED (8:8): because when they put the ark in its place they pulled the poles towards the east, but before they pulled them half of them was towards the east; this was their habit when they moved on, as it is said they shall put its poles in place (Numbers 4:6); when they encamped the ark was brought into the tent of meeting and they pulled the poles towards

4 verso

2

i1N corrected from 514. 138

Text

A Commentary on 1 Kings

13

4 verso

ninnn 'mini SD nrel m' '»r nit nnhv 5np' rte

1

linen nee worn 5zn r;,i - ntn r 'Lk'vI

2

NO 514 iron

3

nrn: lure nre

4

n'nln5 bit re51 mn'n nSy re'n 11-021 nl5s)n5

5

n'nln5 re51 mn'n my rt .n 1] oynn rune n'm'nn rn': - con' Sae n5y' - lrun in-n -inn urn court: is:p' rum ohlvco 'S1n0 m' n o'Slnan 5D o'amte vreynl - n'n Sn arm m'l -r-in 'nein u'rrttnl 55 o'prnni u'nylnn m' Kin u'm'nn m': it 'z bin o'r'b mnp nip onm ;; 'nyln K-1» o'n' Gn 'D lnln':1l n'nn» )rill 'n'] aria 71]m1 vnnn rein

6 7

ni5yn5 . rn5m m: '1014 nrr ' 1rY n'n -in-1 n'sm

8

9 10 11 12 13

14

o'mnD in n5nm 13-1pn rein art n'ni

15

Snc bn n5l hirer o1pn 5n u'DaD

16 17

'D r)DS -OT 'D nlnl .lnreco

5 recto OVOID n'D11Dn 1'1"i1 lnyn 51e lnren lre'Sn

1

nSyntn ,'nn Sin lien Syl 11-mn 512 o1-'en in17n3 lien lnmm ni 'D -n'-inn iz-oni'1

2

unite ltmnm mMl ' nnrnn Sn o'-13m iDOn

4

nDn nanan n'n pl - mrnn Sue o"Yrr rnn

5

ten Ian' lmteu 1'n] lnml 5o ls)C'v

6 7

ntc Sn o'-inn vmnl nyln Score SK 171W71

3

5-7 The argument does not read well here and the text may well be corrupt. 15

'And the explanation of arl is sacrifice': an alternative explanation which is at odds with that of the previous lines. 139

A Commentary on 1 Kings

13

8

9 10 11

12 13

14 15

16

Translation

the east. So too they did in Solomon's temple. They pulled the poles to the east but the tips of the poles did not protrude outwards into the shrine, as it is written and the tips of the poles were visible etc., but they were not visible from the outside (8:8). They are there to this day (ibid.): in this place until the time that the ark was removed in the days of Josiah at the time when he said to the Levites, the teachers

of all Israel, who were sacred to the Lord, Place the holy ark in the temple built by Solomon son of David, king of Israel: it should not be carried about on your shoulders (2 Chronicles 35:3). THE CLOUD WAS FILLING THE

17

TEMPLE OF THE LORD (8:10), just as it says concerning the tabernacle of Moses: Moses

18

was unable (to enter the Tent of Meeting) because the cloud had

19

settled on it (Exodus 40:35). And when Solomon finished praying, fire descended from the sky

20 and ate up the whole-offering and the sacrifices (2 Chronicles 7:1): THEN SOLOMON SAID, 21

THE LORD HAS SAID ... (8:12) What has he said? That his Glory should dwell in the mist (ibid.).

5 verso 1

They say that this is what it (means when it) says, I shall dwell in the midst of the children of Israel (Exodus 29:45, 1 Kings 6:13). And we find

2

that before the tabernacle the Glory was inside mist, as it is written,

3

Moses approached the mist where God was (Exodus 20:21). Some quote, For

4 5

in the cloud I appear above the cover (Leviticus 16:2). He turned (cf. 8:14) towards the Israelites who were standing with him, as it is written, and all the congregation of Israel was standing (ibid.). CAN GOD INDEED [etc.] DWELL

7

ON EARTH? (8:27): an exclamation, meaning that he cannot. THE CRY (8:28) is a loud noise, cf. the cry passed through the camp (1 Kings 22:36); or

8

Let the inhabitants of Sela cry out (Isaiah 42:11). AND THE OATH

6

COMES (8:3 1): but the word `oath' 5 recto 12 21

to : an unusual word, probably from the root 11), to depart (cf. Psalm 90:10). 'his Glory': mentioned in 8:11, not in 8:12. Here personified: cf. below, 5v 2 and 6v 2.

140

13

A Commentary on 1 Kings

Text

loon nt w n'DD D'tow rr t p n-non D'-mn 'atr lfY' acs 53g rnn r 5A D'-Trr ill D'1Dn 'mall

8

9

nsln 1'D-in Sac nsiri 11141' n51

10 11

m' -5n -'1n In ; r*m Inn ,mn n'DD nit ttto plnl 7 O Kon DDS 7'ac D'mrin 1-11' town 5SDnn5 rin5o n5-)

12 13 14 15 16 17 18 19

nnhw on m D'nrnl n51yn SDan1

20

S01IC 111t iUm 'D Oitm 141n nn t o "

21

1141'1

nrn Dri I ID Dm rrnl 't3'D 1llatn rlXY ny 1!) Dlpon M n D'l'DDf D'155 014m num 1fl'D1c' D'm-tpn m' 5D5 map. r irn4 nil lln

1451

-

Imt] J.DMD ti14W 10D a4ln " n'D

1Div1 pvn 1415!7 pm 'D m= St'

5 verso

'n Jim 'n]Dml Sc n r 11o14

1

nom SD1D I1nD OlInD 1D O r D1b 'D 11s71 'D 61m m' D'Sn1u o to 7r19n 514 MM mD D',nun 6' Sic 1'ZZ Don mmn 5y .114,14

2 3 4 5 6 7 8

1114Yt]1

D'Sn DVJ' ill DlO14T r 'D 1nvy V' 51p 5t1 5 irn .11'1.1 Dm' icy n15D b'n: rlicn r SD

.11.1:1 nmoD nrln unvni nmD 51'rl Sip 1105 n5ttn1 n5V - 9=1 iho 'Dm1' 1n'

5 verso 2 4

The Hebrew reads curiously: a verb may have been omitted. D'tDI is a mistake for D'IMD-i i.

5

1 have bracketed [etc.] as in fact the rest of the text is quoted, presumably a

careless addition by a copyist. 6

8f.

'an exclamation': i.e. not a genuine question. fll'1i1 (here translated 'the cry') commonly means 'joy': hence the comment. The word 'oath' is feminine: whereas the verb is masculine. 141

A Commentary on 1 Kings

13

9

Translation

is feminine; hence it means `and the person swearing the oath comes'. THE STRANGER, TOO,

10 WHO DOES NOT BELONG TO YOUR PEOPLE, etc. (8:41): the word `stranger' can refer either to a Jew 11 or a non-Jew, e.g. of a Jew, But a stranger 12 consumes them (Ecclesiastes 6:2), and of a non-Jew examples abound. That is why 13 it says here who does not belong to your people Israel. WHOM YOU BROUGHT OUT 14 15

16 17

OF EGYPT (8:51), for they were in great difficulties, and the Lord rescued them from them. AS YOU SAID THROUGH YOUR SERVANT MOSES (8:53): this is what you said: 1 separated you from the other nations to be my own (Leviticus 20:26). `REST' (8:56):

some say (it means) the house of the Lord, but I say it is the land of Israel,

18

19

20 21

cf. Arise, o Lord, to your rest (Psalm 132:8). It is the temple; it is called `rest' because the Glory rests in it. This word can also mean `repose', like meshubah (apostasy), which is also a noun

of action. But my own view is that in this passage the explanation of `rest'

6 recto 1

2 3

4 5

6

is strength and quietude, as he spoke to them: If you observe my

statutes, you shall dwell on the land in security (Leviticus 25:18, cf. 26:3), i.e. in your land, and it also written you shall dwell in security on it (Leviticus 25:19): they shall be secure from fear of anything that mankind may decree, from hunger, and from every other affliction, and that is why it says, Not one word has failed from all his good word that he spoke through his servant Moses (8:56). TO TURN OUR HEARTs (8:58):

7 8

with help, by strengthening (us) in his law and with good opportunities, so that he will not prevent but encourage us to serve him. ON THAT

9

DAY THE KING CONSECRATED THE CENTRE OF THE COURT (8:64):

because of the quantity of offerings,

'non-Jew': 5A-1017151t. An unusual expression, which may betray the influence of Arabic. 16 'I separated you': the missing link is the opening of 8:53, For you separated them from the other nations of the world to be your own special inheritance. 16ff. These various comments on the word TT Ith are particularly clumsily put together. 11

142

A Commentary on 1 Kings

Text

13

-)-an 5nD1r ui512.1n.11Sp Sin -'r;% m' 512 51Dn 'n» pVS in In= :45 mmx

9 10

"IM 0-014 'D-t'512nn-10141 m'nSir5121

11

p51 10n1 b iarr

rn' n51t 5121 ' 1hhon'

12

min nv n win m' In= nS nom r;D S Drib 44 is it - tin nlnn nran 'D ' Ynn

13

11.11 aril 1-73D iMn 712 nn0n -10K) m ran 'S nwiS 1'1121 in n.nn 5'-i:ni tG' rnni HIM 6111 'Inl 4; rl')= 6114 UP n-)7n 0n1-nn rein rl jnmtbS 4; t rnip p1

15bn it Sin nn --ntn in mr 'D ; rinn no N1no 15amb lbD rb1 nip 512 1rmb pnn'D o17no i rim 'D 'b121 -M-)D13

14 15 16 17 18 19

20 21

6 recto

v5n 'npn.1 cn 115 nmio n ep rn rrU min

1

on.1tn'1 tci -nDr'in: ri :S Wi 12 on.1m'1 in SD iRDO o'ThC r11 -1'512 rrt'.15 5i On SDb1 .11211 in 11bb bin 1.1 lnlrrm

2

M%Yi 1n2n 5Db inn n2-7 5D] nS 61e pS1 lrnm5 ntri5 -1n.112 mDn n'.1 n1't -ION n5v .11011 1n7b.11 lr1 plr'rr 512 1nr12

5

orD *r-1.1.6 nlo12 it 5aSr nSn 12Z' M.1nT1 .1111 -1x11 rnn J5nn trip 1111

8

3

4 6 7 9

The author appears to give two different interpretations (lines 17, 21) as his own view. 6 recto

3

4

The deletion of 512 is indicated by overlining. The word 1]bb is awkward and is perhaps a scribal error. 143

A Commentary on 1 Kings

13

10 11

Translation

as it is written, because the bronze altar that was before the Lord was too small to contain the whole-offering, the grain offering and the fat parts of the shared offering (ibid.). SEVEN DAYS AND SEVEN DAYS: FOURTEEN

12 13

14 15 16 17 18

DAYS (8:65): the first seven days were the seven days of dedication,

and the other seven days were the days of the pilgrim-feast of Tabernacles. ON THE EIGHTH DAY HE DISMISSED THE PEOPLE, etc. (8:66): when he dismissed them they blessed him and went to their tents (ibid.). These tents were canvas sheets all round the city attached

to the outer walls, they were not tents in the sense of their home

countries. Because this day was a holy convocation, as it is written, on the eighth 20 day he dismissed the people, etc.: this was the eighth day 21 of solemn assembly. I HAVE CONSECRATED THIS HOUSE THAT YOU 19

HAVE BUILT (9:3):

6 verso 1

because the cloud came down on the house of the Lord, and also the

2

fire came down, that ate up the offerings; to put my Name there, for my Glory to be there, for ever (ibid.),

3

if they do not sin. Know that Solomon asked for many requirements,

4

amounting to twelve, but it does not expound the response to them

5

here; but in Chronicles it mentions the responses to three of the requests:

the shutting up of the sky, the locust, and the pestilence, as it is written, When I shut up the sky so that there is no rain, or command that 7 the locust devour the land, or if I send a pestilence against my people, 8 if my people submit... (2 Chronicles 7:13f.). As for the remaining things he asked 9 him for, the text abbreviates 10 the response to them. IF YOU TURN BACK (9:6): i.e. Solomon himself and the Israelites who existed in his day. A SIMILE (9:7): cf. 11 12 like the glory of Israel shall they be (Isaiah 17:3), meaning the ending of the kingdom of Damascus and the remnant 13 of Aram: he likens them to Israel whose kingdom has been ended, 6

14 15

as it is written, Ended is the fortress of Ephraim and the kingdom of Damascus and the remnant of Aram like the glory of the children of Israel shall they be, says the Lord of Hosts (ibid.).

6 verso 1

For the cloud see 8:10, 2 Chronicles 5:13-14; for the fire, ibid. 7:1. 144

1xaJ

y An2uauzuzoJ uo

UI

T

£i

S

QL'C,; CQI w. 4(M. MLN UCUIZU 017.U Cs, C C D. UtZ4CJ U;C4 LMU UQCUL' LMU L'QL;U MU L CW MLCQL' flD. LmurU flQ. mCCTU UCLCU. 46046 t L'D C.D UL*1 D UD I 46LD. UCLCLU. UC .Q4 L'D UMULZ Uif.D LMCaU

;u a

4

CMWL LCI. L'QD MU Q14U Q464 UM COLD

*IU44.UD L?14L' UD. MU4 *14 LL'4CL CLCLUL. MLUD

CLCd.D LUD L L'CT QC46CLU *1Q1L 4,LJQLU LID Q143ILFLUXD. D MU4 L*kCD L'ULQL' CC4L COLD c c CILM QC!Li1 .LD L'L*1 L'1L' L'.LD C. ac.C4 OLD LULM LCL. L'QD MU M;U Lmc,64 CLUE' *1(ZL L'1L' L'C.U UGLQ1U. QFLU.

9 os.13A Q1MC;U L'MM LLU

446.

LCD

D.

4CYL4D. CL CCLLt, LU U

Co6U

*14

D.

LD

ULCU FLC,6D m*14 Q4QL' C. LQ

;

UCTCI

LLU Q.

L'CLCCLU. 4* NO

4,UQ*1L.

UOLCUD. LCL' MO0,6L L;M ELLUL CyC LL'D QUO. DL4LU M;LM UMLCLU ICL LkQ LCLC AIQFLL L'I

Cr; L,.CCQL

c

04LU

9

L4I

QXL. CQI.D

L'fAQ4.D.

L

4*1C; LUCC

8

4.=1

UAL?14

6 01 TI

X,.L. CCCLL

ZI

QL,CLUD QXZCUL' C4@ NLUD EC7fh4 3ILD

£T

MIFLL'

LUI

dEL

m4QL' UD IUD UCZLCLI.

Load

1L'

?1Q LAID U44.

QQCL CGQ1m4 VOL' LLMML4.D

Q1itQ CQLU 43IQ

LMXL

;QfA4

Q4CLU

MC

MID

446

CHID '4L4,L

cU

UMLCUD.

C46QiL. CUiL

=-Lu

LULN

QCEL QLQmS LQQLCU Q$C3L.Q SC?ILU

S

C LLCL. LUCC. D.D.

CQQ,. LCL 4U

UCU

I

z

LCMCU

CCU

4 M. CCCLL MLD UAML

VI ST

A Commentary on 1 Kings

13

Translation

17

And a byword (9:7): a substitution and report of their words, that such and such has befallen them: they will say that such and such has befallen so and

18 19

so, just as it befell Israel. NOW IT TOOK TWENTY YEARS TO BUILD THE HOUSE OF THE LORD AND THE HOUSE OF SOLOMON (9:10): for

16

the house of the Lord seven years 20 and 13 for his own house. It says THEN KING SOLOMON GAVE

7 recto 1

2 3

HIRAM TWENTY TOWNS IN THE LAND OF GALILEE (9:11). They explain that he gave him the income of these towns, for it is not fitting that (land in) Israel should be given to gentiles,

nor that what belongs to one tribe should be given to another, as it is written, No patrimony

4 5

shall pass from one tribe to another tribe, etc. (Numbers 36:9). And they explain that these towns did not belong to the land of Israel [etc.]. LAND OF CABUL (9:13):

6

they explain that (it means that) these towns were not good ones: Cabul

7

comes from the word for `fetter'. Cf. They afflicted with fetters his foot

8

9 10 11

12 13

14 15 16

17 18

(Psalm 105:18). TRIBUTE (9:15) can refer to silver and gold and anything else that is paid to the royal fisc, [and it can refer to gold and anything else that is paid to the royal fisc,] and it can refer to human service. And just as in the case of tribute so many drachmas are taken each month or year, so in the case of humans so many men are taken

each month or year. And this tribute that Solomon exacted consisted of humans: they served in watches and in the building of the temple. It only indicates which people supplied the tribute six verses later: it interposes something else, other than the tribute, and when that is concluded it comes back and explains that the tribute consisted of Amorites, Hittites etc. (9:20): (i.e.) Pharaoh king of Egypt came up etc. (9:16). AND ALL HIS STORE CITIES (9:18):

because he had towns for quartering his chariots and cavalry (ibid.), 20 but they were not fit for living in. Some of them were in the land of 19

Hamath,

20

`Then king Solomon gave': MT has Tr1', not p11

7 recto 1

'They explain': for similar references to unspecified exegetes cf. below, line 4, 7v 20, etc. 146

A Commentary on 1 Kings

Text

13

oa'mn '7 D I'1]'I 110'01 'lro wr rD']mS1 n113D p1 P 1311505 rlD77 'D 1-1131t'1

p1 p

n» 77tm 13'100 -MIM 'rn1 S'S r077

ono D1m ''; n':: 771350 n'21 '; n'o 17750 -jSnn in] nat that' 1n':: a'1

16 17 18 19 20

7 recto 15 iru 'D 1113K S'San r-1CCC 1'D D'1mD 131'775 D'1x5 Imp 1m' at5 m' 'o 77511377 13'1077 melon

1

:lon KS 5 5 nr at5 iN' 7711 nom5 -1014 K51

3

nSat '0 rim in

177at 77tH Sat 77771313 nSril

4

5100 r-11t -1]1 6' rlat3 1'77 nS 0'11777

5

S1o0 nloln rn t nS *W-i D'-1D.1 'D nnK

6

510' o13n 1St Sr: try no Sr 110577

7

-jS13n nnu5 prv'm lot Sot 13777777 SDl 90077 517

8

-jSnn 0775 iru'm ton Si onr n 517 510n1 1mav1 77771103 1'770 Onat 'n SD 510nl

10

14

9

1113D-1n p1 p mm S00 1K mn77 S03 rp5' onn nom S» tat 07777 Soo rn13D5 1np5' 13nat 'm p

11

on nn] o nSDno 01377 nn m'atl wit pl p in ']: nat-1n nSi 77'077 1' 301 nrinonn rn

13

12

130 111313 7750 -1mat01 -1313]77 n51n -1nn -121 111M

14 15 16

ploD5m ]l '7777771 '-113atn 'ion rrn 01377 'o 11K11:11

17

n1]Do13n '1D S0 Hall ]1 n5D iSn X513 rIDID

18

K OM '0

5 6 9

2

llplo0 nmm nrm KSK on 1'770 DDn on '13

13'010513'101 =15 o'1D 15 rn 'o 10135

19

non rin:1377131 -OZ pm513'101301141

20

I have bracketed [etc.] as it seems to be a mistake. The copyist began to write n1:11M before 14-11.

Dittography. 'It': the text (or its author).

147

A Commentary on 1 Kings

13

21

Translation

as it is written in Chronicles, And all the treasure cities (which he built in Hamath) (2 Chronicles 8:4). ALL THE PEOPLE

7 verso 1

SURVIVING OF THE AMORITES, THE HITTITES, etc., of THEIR DESCENDANTS (9:20f.): these are they

2 3

who are earlier called `tribute', and Solomon oppressed them with the building works that are mentioned here and in Chronicles. BUT THE ISRAELITES etc. (9:22), it declares

4

that he did not enslave them in building work but oppressed them with other things:

5

they were his captains and lieutenants, the captains of his chariots and his cavalry, and his fighting

6

men and servants (ibid.). WHO SUPERINTENDED THE PEOPLE DOING THE WORK (9:23):

7

here it mentions that the supervisors were five hundred and fifty, whereas earlier, just before It was in the (four hundred and) eightieth year (6:1), it says that those who superintended the people were three thousand three hundred (5:30). THE QUEEN OF

8

9

SHEBA (10:1): 10 11

... is that a community from the kingdom of Sheba came to test Solomon. But the likeliest explanation is that she was a queen and she had an excess

12

of wisdom. SHE TALKED TO HIM ABOUT EVERYTHING SHE HAD IN HER MIND (10:2):

13

questions about medicines and other things. WHEN THE QUEEN OF SHEBA

14 SAW (ALL THE WISDOM) (10:4): not seeing with her eyes, but she 15 16

17 18

understood with her mind and understanding, ical tvv6gvev, because wisdom cannot be seen with the eye, but only with the mind. (?HIS SERVANTS' SITTING) (10:5): it may mean their way of sitting or it may mean their place of sitting, because the word `sitting' can signify either.

And his staircase by which he ascended to the temple of the Lord (ibid.). She was so amazed and astonished

19

by the extent of his wealth and his wisdom that she had no breath left (ibid.).

20 They explain that MIS`AD (10:12) is a balustrade that one may make for stairs 21

or beds or any place a man may lean.

7 verso 5f.

8

'and his fighting men and servants': these words are misplaced in the quotation: they belong before the rest. Perhaps they were originally omitted deliberately, because the reference to 1119 spoils the argument, and clumsily reinserted by an over-zealous copyist. A curious way of locating the reference. Characteristically, there is no attempt to resolve the contradiction that is pointed out. 148

Text

A Commentary on 1 Kings

13

n9n 5D -ni onn '19 5r nK1 b'n f"i: rltt

21

7 verso

- in nn-= In in 'nnm 'lnxn In -inn 15'x: nntm milk 7b'y1 on n596 o'rpi r 9rr11n in b' '»ni n'n :1:1 nn rn11ttn nlrf:n

2

:'1nx 0'81:1: apm9 5:x 1"Inn 01'DDn K5 '0

4

'0]K1 ' rm1D1 1:71 'nmi rm'Sm1 rnm Urn-Pr:

5

ntx'n: n'myn nD2 n'niln r1t91 nnn5n O'mnnl niKn Mn O''11n 1'11 'D 1111 1tt

6 7

o'n1n rn 'o - nom t: 'm1 n1n n5s)t non

8

Ktm M- &Sn - rnxn 0'01 n'n5K nm50 n9:

9 10

On 15'1%

nK niot5 nx: Ksm NSnnn Till 't Kin nntn it mn1 nm5n x'n 't :117n1 ' ntm

1

3

11

nnn5 n9 mn 1mx 5: nx r5x 1:nrn n1'rn

12

x1n1 ' O'1RK 0'1111 ' nifiO11n J11t n15xm

13

Hint ;t'r K5K -1'y n"K1 K5 -Knm nt±n

14

nxln it nmnn 'D -1m'Kt' p ' nntnl

15

4119'1 ontm 1:9' ' n91t OR 't 1?y5 591 -IT 59 51nn :min ft 't -otmin 011-3n nx2nn nnnn] '; n': n59' nom in5wi -,7T

16 17 18 19

R11 119) nt mn x51 - lnt n :11i 11m9 t11n n159n5 nm9'm -779n,-7 win 19tH 'D 11nK

20

r59 0-ix 19m'0 oi-M 591 rmnn ni=hl

21

The copyist's mistake has been corrected by crossing out the intrusive letter and, for additional clarity, pointing the word. 10 Incoherent; text probably corrupt. 'M9': this unusual Hebrew expression may be due to Arabic influence. The 16 lemma, 0=10, is missing. 18-21 The sequence of comments here seems to have been disturbed. Something may have been lost. I have supposed that 1519 (here and in 8r 1) is understood as `staircase' (cf. 2 Chronicles 9:4, 1n'S91) rather than 'sacrifice' (ibid. 8:12 etc.).

9

149

A Commentary on 1 Kings

13

Translation

8 recto 1

2 3

4 5

6 7 8

9 10 11

... AND HIS STAIRCASE (10:5): because his staircase by which he ascended ... house of the Lord (ibid.): from his house there was a spiral staircase (cf. 6:8) from his house ... Lebanon. And the hall of ... his house. ... in the hall of judgment (cf. 7:6f.) ... And after that he would come into the house of ... outer court: know that he made ... (shields) and bucklers (10:16f.): the shield is large ... all a man's body, whereas a buckler is small ... protecting one side. And king Solomon ... Sheba of the wisdom: perhaps he gave her, placed

12

in her mouth, perhaps he wrote to her, and he gave [and] gifts and

13

presents. BESIDES THE MEN OF THE TARIM AND THE TRADE OF THE MERCHANTS etc. (10:15): they explain

14 15 16 17 18 19

that the word tarim comes from exploring the land (cf. Numbers 14:6), and its explanation is that just as explorers explore things until they achieve what they desire, so these men would investigate and seek out the gold and take it to Solomon. Some say that tarim is the name of the people that dealt in gold. And the trade of the merchants: who dealt

in other things. And all the kings of Arabia and the regional

governors (ibid.) 20 also brought gold. BEATEN GOLD (10:16): a kind of gold, like paz (fine gold).

8 verso 1

2 3

Six hundred of gold went into each shield (ibid.): ... [ hundred weights of gold. REFINED GOLD (10:18): and fine gold ... [

THRONE OF IVORY (10:18), which is explained as a throne of splendour. And ...

[

4

great. But I say ... [

5

like ivory (10:22). And some explain ...

6 7

ivory (shen): UEVLTLKbv. Precious stones (cf. 7:1Of.)...

from ivory palaces whence they have made you glad (Psalm 45:9).... 8 round. VD (2 Chronicles 9:18): some interpret QKaXtd (steps) ... V 9 are the pilasters that were between the trees 10 fixed to them and the panels are the steps ...

8 recto

'outer court': cf. Ezekiel 40:31, 42:7. 10-12 These comments seem rather disjointed, and misplaced here.

7

150

A Commentary on 1 Kings

Text

13 8 recto

nSii rn; rm 1n51y 'o ltlDl (1

1

1n'oo 0'515: lrnsn mn ''; (

,n': (

2

):5m o51ttn1 ' iv:5. r [ )tO +n ( )[

tombs DSlc ( n': 5tt tt: r'n p nfLc1

3

4 5

)[

6 7

rims 'D in i 1]12'0 nxn 1( 1

8

1151'1] tt'11

91] 5D( 1npn ttln 1=171 nn±m 1Som ' 1nrt,1 125 x:10( om ' nS1rm 'Slit ' No:nn In tt:m( nl]vb1 nnmo1 1rm1

)

) )

' n5 :v '5it`t

9 10 11

12

rat -in D'S:nn morn ' o-pnrn 'm]ttb 1:50 MOD 'D lmybl 'rnttn nln 11mho o'nnn ':

13

oYOn 512 ' 1t D'm 112 o'1:1n rin' o'nnn lit':'1 21TI 1071'1 11pn' rn D'm]ten 15'tt p ' nb5m 51t Oyn 0m ttln at-In 'z 611t m'1

15

O'nmon ' o'Srlnn nnom :rn: o'nno rnm

18

14 16 17

0'n:1:

19

TD MD ':nT 1'0 binm :nr ':nt On 02 0'1%':b

20

1-1140 nlncl :nyn 'DSo SD1 .0'-Inn

8 verso

]yo ' mss SD nSD' :nn nw mm ':nl S7mb nltm

]( )i't Vol ' Two

)1 '0511] MD ]Db 16 14ob ) bl0 ']it1 ' 5111

](

) ntt'Spm 6144 m' m= 'SW

8

) o"I3yn 1': nmtt :'5'440 on mr ) niSDon on ni n5nl on O'nntt

9 10

](

( ](

) 6114 m'1

8 verso 6

4 5

](

(

2 3

0':,71m bb ) MY,' 17M R ' 1ip'n']m '10 ) ' 11nom ']010 'SDpn In

](

(

1

vevLTLK6v: The Greek word seems to be an adjective formed from Hebrew 10.

151

6 7

A Commentary on 1 Kings

13

Translation

12

panels of the pilasters, they had a space hollowed out in these trees that stood overlaid with gold. No silver

13

was reckoned (ibid. 20; cf. 1 Kings 10:21): NO means that it had no

11

14 15 16 17 18

19

value because bronze and iron whose value is not reckoned or valued like that of silver ... No silver was reckoned: because gold was so plentiful at that time that silver did not have the value it had previously and subsequently when ... and decreased. When money decreased

silver became expensive, and Rehoboam made bronze shields (cf. 1

Kings 14:27).

152

Text

A Commentary on 1 Kings

t5 k M

13

o»a a r5 mr r o'5'nri rnm5

11

*: TDD o'rmK o'"7n1y,7 o'YD r

12

I-ID 15 -1-71 K5 'Z In.= 1'K 'MOM: 900

13

t 5, r In= v u 11 W 5nrri Horn '0

14

f;K

'o

nVrU 90D 11K (

K5 K'r1 rw: (

)K I-Ib 1 nor? )v OrTrl D11n

P 1r1Kn o']t5 Ti-To 1n0 T''

X1005

) 1VK0 11nnfl mum ' nnyn]n ( nwr is ']]n o17]n1 1 twin 9001 1p' r'r1

153

15 16 17 18 19

13

A Commentary on 1 Kings

Introduction

or by using the beginning of a word as a filler, but the result is not very successful, and many lines run over the ruled margin. Pointing is used

occasionally, for Greek and Hebrew words.

Ligatures are rare.

Abbreviations are mainly conventional, and marked by dots or curved lines over the letters, or by a broken letter. Deletions are marked by crossing out or overlining. (The text has evidently been copied from another written text.) Adonai is represented by two yods with a curved line over; Elohim by

'5tt. Punctuation: a single point on the upper line. On fol. 4r there is an illustration of the two columns of 1 Kings 7:21; it is a vignette, bearing no direct relation to the adjacent text (which is the end of chapter 7), and is accompanied by captions.

154

14. Glosses on 1 Kings Brief philological notes on the First Book of Kings, extending from 1 Kings 6:20 to 8:37, and including many Greek glosses. There is some overlap with

the previous fragment, which provides some interesting scope for

comparison: what is mainly striking is the difference between the two texts.

Although the approach is broadly similar, aiming at a straightforward elucidation of the plain meaning of the text, drawing on other biblical

passages and Greek translations, this text is far more succinct, hardly going beyond the format of a glossary. The Greek glosses, where we can compare them, are not identical to those in the other fragment. T-S K24.14

Two leaves of parchment conjoined and continuous; rubbed and stained with some small holes, but the text is virtually intact. Pricked and ruled with a dry point across the sheet. Overall dimensions: height 13.2 cm., width 25 cm. Written space: 9.5 x 9 cm.

Pointed throughout, with some Brown ink. Irregular characters. exceptions in both Hebrew and Greek. There is extensive use of the dagesh and rafe. Short lines are filled with a row of dots, and Greek words are sometimes broken at a line-division, but some lines extend far into the left margin.

First published by the present editor in Interpreting the Hebrew Bible:

essays in honour of E.I.J. Rosenthal, ed. J.A. Emerton and S.C. Reif (Cambridge, 1982), 75-83. I have re-examined the manuscript for the present publication, and made extensive improvements to the transcription and to the commentary.

155

Glosses on 1 Kings

14

Translation

1 recto 1

48pu av. rtDTt3 (6:20): Tr6TWOLS. Cf. the passage in

2

the book of Ezra: What are these feeble Jews doing?

3

inmr,1 (Nehemiah 3:34): µL iTE TraThvoucrLV, which others translate IJ1 TE aTE-

4

ydaouaty. 1:y'l (6:21)= -Mrrl, Kal XaVivaaty,

5 7 8

cf. -12711 (Exodus 36:10): ivKaOoXd)aaS Kapola. 5t1 ii:it]ii etc. (6:22): Kal TraQa TTIv TrdTWxLV. Ot] ihp (6:29): oTpLµµav i.e. TrtpE KLpeppav. C11h'C11(ibid.): Kal of 4otvlKEaac. 5'nrt (6:31):

9 10

Tb LoKLp6TrLµay Tb TriaawVav TrLUOV Tb 1aKEpwpav.. D'515] (6:34): aTpoyyOXa, cf.

11

a rolling (55)) stone. IM M (6:35): bpObv Ka-r . Tb tyy6Xaµµav iaov. 11110i1 MIMI (1 Samuel 6:12) is like this passage,

6

12 13

14

Kal 6)pOwaav. So here too (it means) thpOwVtvo. Or else 1t1)1't2 is like 1p= 2 (cf. Jeremiah 22:14). Cl't '11t1(6:36): TELXTI TrEXEKrgoIS,

1 recto 1

The lemma missing at the beginning may be r1!t (6:18). TrdTWaLS: presumably flooring (cf. lines 3, 6). The word is apparently not attested in any other Greek text. Rabbinic tradition understands MIT13 as the altar

of incense: the effect of this interpretation is to eliminate the altar from this passage. 2

`the book of Ezra': in the Greek Bible Nehemiah is part of the book of Ezra (2 Esdras): it is unusual to see it referred to as Ezra in a Hebrew text, but in the

3f.

context (citation of a Greek Bible) it is understandable enough. jnjTE TraT6UOUcLV, fl TE aTEydaovaw: `will they floor?', `will they roof?'. LXX 2 Esdras 13:3 abbreviates considerably: 8TL oL 'Iou8aioL O?TOL OLKOSo[LovcLV Tfiv tavTWV Tr6XLv. There are no hexaplaric fragments to indicate

4

5

7

how other ancient versions took it. Kal Xaµ(vaaLV: this word is not attested elsewhere. XdtLos is a muzzle or halter, it can signify more generally something that binds or restrains. The verb could therefore mean to tie or bind together. The meaning of the Hebrew word 131)'1 is uncertain. It is explained here as equivalent to another root (12T111, to join together) with which it shares two out of three consonants: a common procedure in these texts, which assume a 'biradical' system of Hebrew roots.

vKaOoXtiaaS Kap+(a: Kapo(a are nails, and h'KaOoaoiaac is probably equivalent to &yKa&gl aag, 'having nailed in'. Since the context in Exodus 36 is the joining together of curtains, this reference to nailing must refer back to the context in 1 Kings. cTp(µµav T6pvEUal9: The meaning of these words is not obvious. aTp(µµav (cf. cTpgLpLvoc) may mean twisting, while T6pvcuotc occurs in a scholion on Homer

with the meaning 'carving in relief'. Aquila has SLaTETOpeuµdva for rv5pn at 7f. 8

6:18. Trf1PE KLpeµµav: I am uncertain how to understand these words. KaL of ¢OLVLKEaac: cf. LXX KaL $O(VLKES/+o(vLKac. (There is an uncertainty

in the manuscript tradition; is it possible that it is reflected in our gloss, which might be read as of (Po(VLKES/as?) 156

14

Glosses on 1 Kings

Text

1 recto

rc Prim In onjit a n:n ptV i1Tp

1

1D0] 'bmrc bits m' 1'mamitbeb'n mm

2

1'm1crn5'1? 1]n'1 1]1)'1 1'0i05

4

'5i n1t'b1p S'2it?Y 1orn lit

5

men 1"Mmo p ntv 7 a1 n3rt]11

6 7

G'm1S) D"7'7t3t%n 0"M7 11 ib'' W1W

1t]'1t3tn D5p b15 ddp'rf's 7 ninb'nl

ttin 1im'g jnito'nn 10D t0-IM-1130

1-'SIN

3

8

9 10

1tP'?ia'rt innp lin`?t 1m1'n 5a pry plomn 1-11 ion rn1M 11;-1 1i 1

11

1td)1't in lrninn* 11T P :1min1in'p

13

010 4,1?'SE

n'rl '1t 1002 IM

12 14

9f.

Tb (WKLp6TrL.LaV TO 1r(v((Y)mµaV TTLOOV TO (cKtpwRav: an enigmatic gloss,

10

arpoyyGXa : see below, 2r 3.

which may comprise as many as four different (if related) glosses. The Hebrew lemma is usually taken as a lintel or pilaster. It seems reasonable to pair together the first and the last nouns, which resemble each other, and the middle words, which are also alike. None of these words is attested elsewhere, so far as I can sav the initial i may be purely euphonic. discover. In tYKLp6TTLµav and According to Sophocles, UK(pugsa is attested in the meaning 'induration', which is not helpful here. On the other hand, either oKLp6s, 'hard', or aKVpog, 'stone chippings', could yield words that would be suitable in this architectural context. Alternatively, the first element could be E(S, 'into': e.g. we could read the second word as ELUKUpmµa, 'an entrance', from EtaKUpca. Another suggestion (which I owe to Dr David Holton) is that both words derive ultimately from (aXup6w, 'to strengthen', viz (cKup6TroLµav (for (cXupouro(TIcLc), and ioKEpwRav, for (aXUpwRa(v ). As for Tr(a(a)mµav and Tr(aov, one line of approach is to think in terms of Tr(aua, 'pitch'. Another explanation of one, if not both, of these words might be Treuu6T, which according to Sophocles can also be written TrLa6s and means 'a paralellopipedal structure supporting a pillar'.

11f. 6p66v Kard TO dyK6Xaµµav Coov: 'straight over the carving evenly'. iyK0X1TrTELV is used for D5p in LXX, at 6:32, 35. 13

Kal c5p6moav: 'and they (the cows) made straight'. wpOcaµ& o: 'straightened'. This gloss on '1011h respects the grammar of the Hebrew lemma, whereas in line 11 6p66v attempted to make sense of the context. The equivalence 1m' = 6p66s is

14

well established in the Greek Bible, notably in the Book of Proverbs, where it is attested more than a dozen times. -100:1: 'with vermilion' (cf. also Ezekiel 23:14). Once again a Hebrew word is glossed by another with which it shares two out of three radicals (cf. above, line 4,. TE(Xl) TrEXEKTlTOUc: 'walls of hewn stone'. LXX uses cTTEAtKT)Ta, which is more

in keeping with the usual understanding of the Hebrew. Elsewhere in this book (10:11, 12, 22) LXX uses TTEXEKriTd forU'ba5tt.

157

Translation

Glosses on 1 Kings

14

1 verso I

2 3

4 5

6

i.e. S6µouS. C1 IT) (ibid.):1fgav Koµµ&a K6rrTovTa vrrb Tic bp&vt&s. BUL (6:38) is

(the month) Marheshvan. Why is it called Bul? Because of the flood because it was in Marheshvan that the flood came down, and that is why it was called Bul, because mankind perished (1511). r arm 5t IMI (7:4): Kal hTrb 9Eavµav irpbc

7 8

9Eaoptav, i.e. dTrb $avbv Trpbc (Pav6v, three

9 10

-MM] (7:9): TrptoytaµtvES iTrpt6vLv. Alternatively: iv po&avov, and its explanation is aUpµEVES' Kal Ev poUKavov airrov. MM W-12 1Obb1 (ibid.): Kal tTrb Tb Oq.thM µav ?wg Th TraaataTd. Alternatively, Kal dTrb Tb TMKTtap.av EvXpiaµav. MM (7:16): TrEpu cc4xtA ,&a . pYiO (ibid.): XUT6v. i-IODO '7:vv

11

12

13

14

TrepTrart .iaTa (J4RaTa from window to window. rill =

2 recto 1

-0:10 (7:17): KUKVOTrdtSwTOV lpyov, KUKVOTr6&r7LT,

2

which is like he walks r0 :10 (Job 18:8), which is Tro86fipoXa, i.e. rrEC6poXov. 511!) (7:23): aTpoyyuXov. inp'Y'] (7:24): Ev l-

3

I verso 1

S6µouc: 'courses (of stones)', translating "11M.

If.

>jTav Koµµtva: 'they were cut'. K6nTOVTa bnb

-rijc 6p&tvt&5: 'cutting

according to order'. I am uncertain about the transcription of the last word: the third letter (which I have transcribed as p) looks suspiciously like a d. Yet it is hard to see what odedinias might mean. 6f.

Kal dub 9tauRav upbc Uaaµav: probably an invented word derived from 9edop.at, to behold or see (like Hebrew MM). The interpretation supposes that the m at the beginning of the first Zttib is the preposition 'from'.

7

dub +avbv Wpbs ¢av6v: 'from lamp to lamp'. +av6v means a torch, or in later

8

Greek a lantern. I see no evidence that it can mean a window (line 8), so I suppose that it is a torch or lamp that is envisaged: rrlrlb = 'that which enables you to see'. uepuaT RaTa, p>'jµara : 'paces', 'strides'. This is a possible meaning of the Hebrew word D'b!)b.

8-11

nptovtaµtves tnptdvty: literally, 'sawn in a saw' (assuming I- stands for Iv). The gloss combines different elements of the hexaplaric fragments: Symmachus ueupLaµl vmv upt6vL; Aquila ueuptaµtvwv tv uptuTT)pt. 10 IV polKavov: 'in a plane'. pot)Kavov must be connected to pouKdvt, Latin runcina. 10f. aupµtVec Kal IV pobKavov aboou: 'drawn also in its plane'. aupReves reflects the derivation of rl' 11]b and rr1M from Ti), 'to draw, pull'. 12

Kal dub Tb OE1444)µav .us Td naaatcTd: 'and from the foundation to the 158

Glosses on 1 Kings

Text

14

1 verso

e ime1p Krbit ib't* ninrn vinln b15n

1

KK1f r 5a-t bwrriiK O'Mianc

2

om 5y 5ab inm Ki» nmd i punin

3

,7T 53)1 51nnn `i1' i1mRib] -PD 513i] :mm 15]]m rn'T1K 5y 512 1nm K1j2

4

$i1D inn 'n1Dtt'p nrnQ Skt nttit'l

6 7

5

m15m ii]Dtnill3 1t1h1Dtt b15D 1n re'n

rn1ian'15n 5K iiSRb Ken's Kr n'b91 iniK'ne'rt 0'1'br'liK'n9 n m]'b1'm ird"111 iin.IIYtt All

nhEn-raw -7=nl t;tt KC1o?bb

s 9 10 "pans 11 12

:inir175 1tb1DK' : K 1

C11C111

Ifom =5ND

13

14

iin'> 7Yln

2 recto

iiDiici»'P 615n I7iltiliD K1T1 -N-In" 11.55b 1nb 1411-11

'Kilt ln7'Y']

i ii5i]ire

1

2 3

spans'. I= is a hapax legomenon: OERALWRa or 6ep.eX(mµa although not unattested in Greek is a correspondingly unusual formation from

which

is used e.g. by Aquila for '1101. (At Psalm 86(87):l he has OEREX(W(FLT for 71"7104.) Td TraXaLUTd are hand's breadths: cf. Aquila Twv 1raXaL9rmµdTmv. Cf. LXX 7:24f., TrakaLcT fi for rt . 13

14

Kal dub Td yXdKTLaµav dvXpZaµav. I can offer no useful comment on this. e`KXdKTLaµa means 'a kicking out', and was apparently the name of a dance in antiquity. Xpiaµa is 'anointing'; &yXpiaµa could mean 'smearing on the inside'. flit: the manuscript reads fl1fl1tt, but this must be a slip. 1repLKe$aX(SLa: 'capitals'? The word is otherwise not attested. Cf. 2v 2. Aquila (7:20) has Ke4aX(Ses. XUT6v: 'cast'.

2 recto

1-3 KUKVOTrd&oTOV Ipyov, KUKVOnd&0aL5: meaning uncertain. The gloss clearly renders the whole phrase i ID= tl Db WD W For KuKVOTrd&fTOV cf. 2v 3f. Aquila seems to have KpoKU+dvTwToc for f iO]m at Jeremiah 52:22f., but the reading here

2f. 3

is clear and consistent on both occasions. Tro86ppoXa, Tre(6poXov: presumably snares that trap the foot. aTpoyyuXov: 'round'. So LXX. Cf. lr 10. In the ancient versions, aTpoyyf oc generally translates 5]D. 159

Glosses on 1 Kings

14

4 5 6

Translation

Tr(Xuaty aiTOU. 5'Y N O'DhR (7:26): &aX(X.a pouT(a EXtPCLV. AND HE MADE n1]1t1 (7:27): T& irrro6E-

µara, (cf.) and its ID (Exodus 30:28 etc.), ?TrovXXoupov. [11'1'7 (7:29):

7

Xoupvta TrET6Vla, TrET6VLa 9pyov KaTa4>6pou. AND FOUR

8

'1D11

9 10

XaXK&. 0i 1' fltD'R1 (7:33): Kal pp&yµaTa avruw, cf.

11

'and their holes', cf. My lover put his hand in by the hole (Song of

12 13 14

(7:30): Tp6Xta. nwR] ']t1 (ibid.): Kal &ipovaKa

(nlrntl) watery darkness and dense clouds of heaven (2 Samuel 22:12), and its metaphorical meaning is Songs 5:4). 91] (7:36): ws &vdyupµav &v8p5s. L74'15 (ibid.): TrETbvta. (Alternatively:) -IDM: j)g &aeapoa{niv. Cf. That you may look at their 0'1191] (Habakkuk 2:15). 0"Y71 (7:40):

2 verso

4

T& crTpapd. THE n171T1] (ibid.) are alcotrrALa. n5)1 rnil'D 1 (7:41): Kal Xovpvta TWV TrEpLKE4aXL81WV, i.e. youpvta, hollow, Kou*WTo(. =20711 (ibid.): T& KvKvoTrd&WTa, chain-work (cf. 7:17). 13DMO (7:46):

3f.

tv tTr(XuaLV abTOV: 'in its pouring', i.e. casting. Aquila has tTr(Xuatg for MIDIS

1

2 3

4f. 5f. 6

6f.

at Proverbs 1:27. Cf. Iv 14, XUT6v for ps1b. 1Tr(- probably reflects a regional pronunciation: cf. 2v 11, 12. 8LcX1XLa pouT(a tXdpELV: 'it contained two thousand casks'. pouT(a (casks) is interesting as a rendering of nn (bath, a biblical measure of liquid volume): an equivalence of sound rather than strict sense. T6 bTro6tµaTa: 'the bases'. So Aquila. TrouXXoupov: or ¢ouXXoupov. Unidentified. The Hebrew word is usually understood as a base or pedestal. XoupVLa TTET6VLa, TTET6VLa

ipyoV KaTa+6pou: '? spouts, spouts work of

?descent'. For the first word cf. 2v 2. TrET6vLa: cf. 12f. gpyov Kara¢6pou: 'work of descent' or 'conducting downwards' could be a fair translation of the 8f.

last part: 1"M 70Db. Tp6XLa: 'wheels'. Kai, dt6vaKa XaXKa : 'and brass axles'.

9

Kal pgyp.ara abr&Sv: 'and their ?drippings'. (The Hebrew root NXI means 'to

12

drip'.) dvdyupµav dv8p6s: 'like the ? of a man'. The meaning of dvdyupp.a is

8

obscure. The most obvious meaning is 'quest' (like dvay 5pcRa), but this does not suit the context very well. Perhaps 'stature' (from dvcyc(pw, 'to erect'). The Hebrew word, 1DbD, is also extremely obscure. On dvr)p as a translation of m'R =

'each' see Barth6lemy, Devanciers, 48-54: dvrjp is characteristic of the kaige group. It accords here with some rabbinic interpretations. At 7:30 some LXX manuscripts read a rd Trtpav dv8p6s. 160

14

Glosses on 1 Kings

Text

an;r% 1'm'D'B

4

nvvnn nit my'i :1'-1i5'1e jt't?15

5

minn tt'r1a5 nil* 1i-i t iv rw nnn MUMMI I xlt p 1TIt ; MIMn'B

6 7

nmrn 'nQ' rt'ninn

8

tinny 'p tT M'tT ihr'nl o'pnw ']y

inz

ntrr

9 10

inm i 1n r' *D 'nr1 inD c'`irii

11

ni't ti-rp c p ttt mitt -i4?

12 13 14

mltt 1D

n

ntk'3in'n

o'y

2 verso n5a1 It'S'w'7

ni5;bpi

on

n5i5n niT'n

nsw ; rnmm11m rr v

13

It;-t t

nrimn

1

2 3

4

nET6VLa: 'Spouts'. Cf. above, 6f.

wg diurgp.ocr vriv: 'like the private parts'. This meaning of the Greek word accords with some rabbinic texts. Symmachus has daXTIµoavvriv in the Habakkuk passage cited.

2 verso 1

Th oTpa3.: the word should mean 'crooked' or 'blind', which is not helpful here. The Hebrew word is usually understood as 'shovels' or 'scoops'. Cf. 13 3v 11, where they are explained as implements for handling wood for the altar. According to Hesychius there was a word cTpa(iE»g meaning 'oar'. aKOUTEXLa: 'bowls'.

2

Kal XovpvLa TWV 1rEpLKE$aXLS1mv: 'and ? of the ?capitals'. XovpvLa: cf. 2r 6. The word is not otherwise attested, and I am unable to suggest any etymology. Cf. 13 3v 14, where this Hebrew word is glossed as Kou1rdSEg. 1repLKE0aXL8(mv: cf. Iv 14.

3

youpvLa, explained in Hebrew as 'hollow', is perhaps intended as an explanation of XovpvLa. It may be derived from the classical word ypmvog, 'hollow' (cf. medieval yovpva, a drinking trough, from classical ypuivrj, a kneading trough or other hollow vessel). KOU4srrol: 'hollow'.

4

TU KVKVOTrdi& )Ta: cf. 2r 1.

161

5

6

Translation

Glosses on 1 Kings

14

Ev 1raX4iaTa. 11M =It (7:49): some explain it as a name of a place, [a name]: p.ayyoupt&rucoV. nittT r1 (7:50)

7

are QUiiLaTO(. MMIDi i ni-I TbTT (ibid.): TdL K)1EL

8

SLd. Kal Ta dvoLK-r jpta. O'r%'RrT (8:2): Tiilv Bu-

9 10

vaµwµ6Twv. UG'l (8:7): Kal OUVUKLdUELV, Cf.

11

tt'7t3(8:15): ITrtyt.twaav. ION' (8:26): 1rLVTEUL59q.

12

'5±LY (8:27): ObK ITrLXwpOVULV aE. 0'111 (8:36): 4wT(UEL-

13

s airy' . IM-70 (8:37): Kavawv, cf. blighted

14

by the east wind (Genesis 41:23). 11»' (ibid.): XaXavtavµbs. 5'bn

D'»10 (Exodus 25:20, 37:9). '713? n': (8:13): OIKOV otKrlTgp(ou.

(n1DMm)

(ibid.): E...LU1rLULV.

5

Iv TraXtµaTa: 'in thickenings' (Heb. TTiD = 'thick'). The Hebrew word is

6

usually understood as meaning a quarry: cf. 13 3v 22, ELT XaT6µw. payyoupLdTLKOV: this curious word could be taken as an adjective from a place-

name, meaning '(gold) of Mayyoup'; the Hebrew, however, is sagur with an s. 7

7f.

8f.

There is a different gloss on this word in 10 2r 1 *. 6vµLaTO(: 'censers'. Same gloss in 13 4r 4. n1T1ntm1 flflbibf: where does this lemma come from? It does not appear in the text of 1 Kings, and indeed MMM does not occur in the Bible. Td KXELSLa Kal Td 'the keys and the openers'. Presumably there is a difference between the two? dvoLKTfipLa reflects the etymology of n1ftl1D, from 11110, 'to open'. TmV SuvaIu sdTwv: 'of the powers' or 'mighty ones'. Cf. 13 4v 8ff. The various

examples of this word given by Kriaras all come from the 1547 Constantinople Pentateuch. 9

'it will shelter' or 'to shelter' (depending on whether it is taken as a finite verb or an infinitive). The Hebrew verb is plural. Aquila Kat UuvaKLdUELV :

regularly renders roc by UuaKLavµ6T. 162

Glosses on 1 Kings

Text

14

DID blit m' 11x0 =Mi rmnrnrT 10311*'11M 1411 r nm nipn

'571:1 niri icn ni-v

i 'bar 'r on

i 'i

'tin otn'141

8

9

jip'K 5151 n'; o'»io

10

K5 ft%009 iow,1Rmn'a'e'K n5n

't 'niO 0Iif 'iUrnllib'e,'71n J`, t niMfl inz iideR 11n'1m 'n;K m 0'1j m'[ ]K 5'dn minQQK'=

otKOV otnynIp(ov:

6 7

-OD 1'rnK'7mr7 100'11in1nin; 1K'1'n

10

5

'a house of a dwelling place'.

11

12 13

14

Cf. Aquila otKOV

KaTOLKTITTIP(OU.

11

(Tnytp.wuav: 'they filled'. The Hebrew verb is singular.

12

TRaTEUmtrj : 'may it be proved trustworthy'. Cf. LXX TrLCTEU"Tm (other versions not known). obK LTrLXmpovcLV aE: '(the heavens) shall not contain you'.

12f. ¢f0T(UELS abTTq : 'you will enlighten them', i.e. instruct them. This follows the practice of Aquila, who frequently uses 4WT(Cw for 111, the root of the word Torah. I take abTT1 as a slip for abTOUs. 13

Kavamv: 'scorching heat'. The word is used several times in the Bible; for example it is used by Aquila for the scorching east wind of Genesis 41:6, where the accompanying verb (t11D11m) is closely related to'1D1m here.

14

XaXavLaug6s: 'hot breath' (see Kriaras, s.v.). Alternatively 'green rot': Aquila uses XdXavov for 71' at Genesis 1:30. E...L6TrLaLV:

Reading very uncertain.

163

15. A Commentary on Ezekiel and the Minor Prophets Fragments of a commentary on Ezekiel and the Minor Prophets written mainly in Hebrew, with many Greek words and phrases, which are employed

sometimes to translate the Hebrew of the biblical text, and sometimes to clarify some explanatory point. The Hebrew is heavily influenced by Greek. The commentator is mainly concerned to clarify obscurities and difficulties in the Hebrew. The historical background of the prophecies is sought for the

most part in Nebuchadnezzar's invasion of Judaea, but there are also

references to the Hasmoneans and to Herod. Although this is a single commentary, it was written on two rotuli (scrolls written vertically in a single column): one of them was very long (about -3 metres) and the other much shorter. They are referred to here respectively as

15(a) and 15(b). These scrolls are made up of strips of parchment, of irregular height and width, stitched together. A number of fragments have been identified, but several passages are missing, including the beginning and

end of each rotulus. Two pairs of fragments are continuous, with some overlap in the text; they are each treated here as a single fragment. All the fragments are mutilated, stained and rubbed, with numerous illegible words, particularly on the verso. The disposition of the fragments is as follows:

15(a)

recto

Fragment i (JNUL Heb. 4° 577.7/1

Ezekiel 5:1-16:8

verso

Ezekiel 32:9Hosea 8:8

+ T-S C2.87)

Fragment ii (T-S F2(1).211)

Ezekiel 16:17-56

Hosea 9:1-16

Fragment iii

Ezekiel 20:12-22:9

Hosea 13:12-

(T-S 32.1)

Fragment iv (T-S K27.46)

Amos 4:10

Ezekiel 23:42-24:25

Jonah 1:1Micah 1:9

Habakkuk 1:13-

Zechariah 9:10-12:8

15(b)

(T-S K25.288 + T-S K27.47)

Zephaniah 3:11 165

(continued on p. 294)

A Commentary on Ezekiel and the Minor Prophets

15

Translation

(Any translation of a text such as this can only provide an approximate guide to the meaning of the original. The biblical quotations are translated to suit the context. Note that biblical lemmata introducing a new verse are given in

SMALL CAPITALS: subsequent references to the same verse, and other biblical citations, are given in italics.) 15(a)

Fragment i, recto A SHARP SWORD (Ezekiel 5:1):...

1

2

[a s]word, also a bar[ber's razor ...] ... BIND THEM IN YOUR FLAPS (5:3): another ...

3

BUT SHE HAS REBELLED (5:6): -Znl is derived from 11bn ('rising up'). AND YOU HAVE NOT BEHAVED ACCORDING TO THE LAWS OF THE NATIONS AROUND YOU (5:7): if only

4

you had behaved like the nations ... have not behaved ... of those

5

nations. I SHALL ALSO DIMINISH (VIA) (5:11): (i.e.) cut off (.UMN) ... I shall destroy them and my eye will not spare (ibid.). A REPROACH AND A TAUNT (5:15):

6 7

... that they will drag ... and they will speak about them with their mouths as a lesson (ibid.). ... that the nations have handed them over and appraised them. AND EVIL BEASTS (5:17): lions

8

...And they will bereave you (ibid.): they will eat your children. YOUR

9

SUN-TERRACES (6:4): iWaKfi vas, that ... the sun may be seen always. SHALL BE MADE DESOLATE (6:6): from 1t3tMU ('desolation'). BUT I SHALL LEAVE OVER (6:8) some of

10

you ... ... to be for you among the nations and to be telling among the nations about how `we sinned ... and were exiled from our land'. What is when you are scattered

11

(t]D'C1111rr:) (ibid.)? When you are dispersed among the nations. THEY SHALL REMEMBER (6:9): 12 13

14 15

[When some of you] survive and are saved from the sword they will remember me among the nations where they are captives, how I am afflicted by their heart that turns away from me. They shall quarrel (1M%1) (ibid.): like `strife' (rrC1n7). They shall quarrel with one another and say, `Alas, what did we do, we abandoned the Lord and went after other gods and we sinned against him.' BEAT WITH YOUR HAND

(6:11): put one hand on the other; and stamp (D 11) with your fo"t (ibid.):

2

There are some faintly legible letters above the line, apparently added over a deletion.

166

A Commentary on Ezekiel and the Minor Prophets

Text

15

15a Fragment i, recto (

) IN Tin rln . `1l[

1

)nm not [

() -rw 1401D2 n1Yi (

]bn as ':1-1[

n

2

1%114

'tt15- . Dn'my &2 D'n1Y:10 tntt D'11n 'MDmnm .11rn J)M5n 16r1i 3 ) Dn'my tt5 [ nt1111 nD1n 'VD olnn tt i D-r'nmtt [

Dal

D'11n 01-In (

1]o1n D-'DD D5'om: hltt )41 741 (

] C4117 nw Dn'mi16

4

)tt 'rrltt DMA '5*

5

](

]D'om)t2 1[']i I'm (

n1'1tt '-IM 11'n1 'MIN 1n1m'1 D'11n nnim itor lmit n[

6 7

15Dm1 [

8

it _ DDn 'nlnlnl - nnnm 1mhn mnm'n -'nn mim[

9

iSttnn 'D 5y D'lan D'1DOh rnrn n'ia± DD5 nrn5 5'am= ( )[ 11]:)T1 - D't: =nrc r1D]D - DD'n11rn: lnh -1rrlttD 1r5'ai( )[ 1D01 "ION D'lt: 'nltt D'1D1t Dn 14n' ]"Inn in 15Yrl t'5D[

10.

)[

nttl'tb9' lmtt mm7ttti =nnn - Inn nit 15Dtt' D

-

j

)[

T

11

12 rntt 5K m'K 1t91711 ' -C1C1p t lb1»1 'Mn -11TH DD5 nit th b4 no 13

'ln]tt D'D51n 11"n1 ''' ntt D'n']n lr'- 'D D'mly 11"n rin no 61K 1'[nl

]al] vpii inn jl' 5tt nt "['r -1 In -Inn= nDn -15 nmmr l D'lntt [D'5tt

8

14 15

1 MaKd oas: 'your sun-terraces'? ijXLaK6V in medieval Greek means a sunny veranda. Ik'1': the word seems to have been copied again below the line. 167

15

A Commentary on Ezekiel and the Minor Prophets

Translation

16

... and tread on the ground with your foot. But some say that Dj 11 is Kal yr cf. and I fashioned the earth ... And say (ibid.) 17 ... what thing will be done, and also that they will be cut off from the ... 18 the abominations which they commit, and abandon the Lord their God and go after other 19 gods. And say alas (ibid.): since (hTrel) the thing is good, and fitting to be done to them ... 20 because they commit iniquities and sin against the Lord. THE FAR (6:12): i.e. the man who dwells and whose 21 land and habitation is far from Jerusalem, that man should not say to 22

himself, `because I am far from Jerusalem I shall not die from the pestilence', for that man shall die

from the pestilence of the Lord; and the near: and the man who is near to Jerusalem shall fall by the sword of the enemy; and the survivor (ibid.): i.e. the man who survives, either of him who dwells far 24 from Jerusalem or of him who dwells near to Jerusalem, he shall die of hunger. AND YOU SHALL KNOW THAT I AM THE LORD (6:13): and that I decree for you 25 ... to be done, so that you die by all these forms of death. I SHALL 23

STRETCH OUT MY great HAND OVER THEM (6:14):

26

... A desolate waste shall the land become, more than the wilderness towards Diblath: a place(-name), and it is desolate, which is why he mentioned it. TO THE LAND OF ISRAEL AN END (Y7) (7:2):

27

28

... for to the land of Israel an end, i.e. a cutting off shall come (ibid.) and arrive, i.e. that the enemy shall come

and the ena

... and cut Israel off on the four corners of the land where they dwell

NOW (7:3) comes the cutting-off of the enemy 29 ... Jerusalem. AN EVIL, A SINGLE EVIL (7:5): here comes the evil. AN END IS COMING (7:6): and the cutting-off is coming, it is waking for you: 30 ... cutting-off is coming upon you, and the evil too, and this (phrase), it is waking (r'pr i) for you, comes from (the same root as) the Lord awoke like a sleeper (Psalm 78:65) and (also) from the word 31 'cutting-off' but all the other times he uses the word r7, r7 it always comes from IY'Y7. NEAR (7:7): there is ... 32 ... to be in you on that day when panic comes from the enemy, and not an echo from the mountains 33 ... the mountains. For when there are men in a place they ... and move

34

... there is no ..., no man is seen. Now they shall be cut off by the

enemy, for he shall come ...

16

Kal yrjwac: perhaps 'and make into earth'. The words adduced here as a parallel,

rift D 1R, do not occur in this precise form: rllt Ppl is found in Isaiah 42:5, 44:24; cf. Psalm 136:6. 17

'1a11lR: indecipherable Greek word. 168

A Commentary on Ezekiel and the Minor Prophets

Text

rnk ttpntt )0:) 'mitre U p-11 b )m 0'1 ' -jSan: rnk: finn1 rj[ ( )n In nnt'n5 a'-r'nv anm n51 ni i'n5 Z'nv nn-[ rib l in* t7'5tt "1 n a't51n1 an'Sn '''S rinn ' a'wty an nom n1:v[1nn ] nl7jy'n5 an: 'lkn nn-rn :1tD 'm'm 'rim -nn m) ' a'a(

15

16 17

( )t]ttl

18 )

19

20

m'1 a01' n[ln]m m'kn n15D ' plrrnn ''''S a'c in1 niaiiD a401y 'a [

21 plan 'm 'a Si, 'a 1n'SS -inn' Sn own mmn m1n'n plan )n-l= AS ml-l'6 22 In nra' m'kn klnl . nt`in In nib m'knl :1npn1 '4'45m

ttll'n

plrTnn In in nm=i m'kn h1SD ' nttm]n1 ' 51v :'1it5m :nn: m1n'S rip klnm 23 'm 'm anirr'1 '=.U-1:1 =' klnl ' min'S 1np ?.ml'n in in -mint 24 nT1a ']Al

an'5v 7Srian 'n' MR 'n=n 'rnrrbn t'n 5Db lrnnnm "o nlmy'nS n(

25 rp m' nn-IRS . int n 1w) Sv1 :h7R n71 alpn Sin Tbh nn1' rnkn n'nn nbm[r3i 26 'rpn want nn) 'ns'Yp tj15a 'rp m' nanny 5420[ 27 :'1kn nla'm '"fa a15a :')ft ns'Ypn tta nnt7 ':01' k1n nmk tin aa nyann Si, m' tin r( )n [ 28 i'Sn r'pnl ' ns'Ypn ttal ' kn rp ' nDnn rite rnnl nyn nnk nyn ' mnn' '[[ 29 30 ]lmhh1 ''' 1m'_-) rp'l 11mhn nY' T'Sn r'pn 1-11) 1'5i) win aal rite n3[ )[

)n m' :rip ' nY'Yp 11mhr2 1nY' rp rp r]lnm a'nrTnn a'nr-rmn . ns'Y[

)nn in t61 ' ]'lkn In mina nmr nmk am lrnn In rn'nS nmm ()

(

( (

19 34

)'3'h mvt'1 la( )' ompnn U=m 1'n' mmOa 'a 'a'nn t$[

)!tn k1]' 'D :'lkn In 1n-t' an nny ' arts nnn' AS m' nS n[

31

32 33 34

hTrel: written as hTrel; cf. note on 14 2r 3f. m' k5: idiom calqued from Greek. Other examples of Greek influence are line 17, '131 rib, lines 21-22, m'kTT k171.

169

15

35

A Commentary on Ezekiel and the Minor Prophets

Translation

... all of them and not a man shall survive to move hither or thither. FOR I THE LORD am he who SMITES (7:9). [NOW BLOSSOMS

36 THE RO]D (7:10) of the enemy and appears in the world, and flowers insolence, the enemy, who... ...OF THEIRS (7:11): i.e. their children who are born from them, of their parents, nor lament (i]) for them: 38 ... M comes from the word 'Tit (`lamentation'), and in Greek 12 is aotpoXdytov. That is to say, he will not be survived by 39 his son or daughter or brother or slave or maidservant who will mourn for them and lament for all of them ... 40 Violence rises: i.e. the enemy who acts violently to all the nations, and 37

he comes now to THE ROD OF WICKEDNESS (ibid.), and ... 41

who bear the rod of wickedness and they smite the poor. LET NOT THE BUYER REJOICE (7:12), for he will

42 43

44 45

... his possession in exile and in exile shall he die and shall never return to Jerusalem, for wrath of ... ... on them to all its multitude, of Jerusalem. And they shall all go into exile and abandon their homes and their vineyards and their fields which they have bought, and they shall never return to Jerusalem to ask for them back for they shall all die. THE man WHO HAS SOLD TO THE THING HE HAS SOLD, his vineyards or his fields,

46

that man SHALL NOT RETURN again (7:13) at the jubilee to ask for them back from the man whom he sold 47 them to. For so it is written in the Torah (cf. Leviticus 25:25-28), that if a man sells anything it shall belong to the purchaser 48 until the jubilee, and then the man who sold it shall return and take it back from the man 49 who bought it. Moreover their life which they live will not be in life, the purchaser and the seller, 50 ... i.e. as other people are alive and live in the world, for them it will not be so, that they 51 live like them, for they shall die in exile and the second one too shall die, the man who bought and he who sold, and they 52 shall not be alive so as to ask each other for the thing that... 53

to all its people that he will not return at the jubilee and ask for the

thing he has sold for he will not be 54 alive so how can he ask? Alternatively, he shall not return to Jerusalem again for they shall die in exile, and each because of his iniquity 55 which he does and sins even in his life, so as to be alive, they shall not strengthen themselves by themselves, in that they 56 live each of them solely so as to return from exile and ask back their fields and vineyards.

38

'Greek': 'b11 1105, cf. line 201 etc. The second word is apparently Arabic, not Greek: see 13 3v 3, where it is pointed rumi. p.otpoabytov: 'a lament'. For a survey of the history of this word see M. Alexiou, 170

A Commentary on Ezekiel and the Minor Prophets

Text

( )5nn ON ''' ']k 'D

1kD1 IN:) s' m'm'm

in 1km' k51 DSv[

15

35

iD=

(

)t\ 5( )lo kln in nntri ' 111im nit) mkln Ylk'm M[=-M 36

Dmc] m] k51 - Dni:ni

- Dmh 1151] 1mk Dm]D h1S7D - Dmt]1-ii][

37

38 15 1km' k5 h15D -1ik"iSi1'n 'rn 't i-i 110hr1 ''m] 11mhh nY' i] [ ) D51D 'D iron DnS 1Mon i D'm MAI )1:1D IN WIN IN )M IN I= 39 ( ( )'i -mm-1 rv25 nny k]i - D'i]m 5DD ohn nml u kimm D'1km h1SD op ohn[m 40

( )5440 r; tic nhm' k5 mnpm 'D" ]i'm nk 1D'1 9m1 mt n D'S:io Dmm 41 )Sm 111n 'D -m11': -71y Dim' k51 n1h' m51n kirn lnri t2 nSifl (J 42 Dn'h1D nki DI'tt nit in'r1 m5))D DSiD 1D5'1 -tmin'S nnhm SD 5k Dmi k( )[ 43 'D unlit D'm7Dh n1'm5 O)-I'D liD 1D1m' nSi i]7 -ION Dmnit nki 44 ](

1']n11m IN rh1D 1D1h KIM 10k 1Dhhm -SK 1Dihm m'kn 'D -)MM' DSiD 45 1Dh 10k MW IT In Dnmk m7Dh n1'n5 5Di'D m'kn kin 11D Dim' it 46 mippn 7':a MM nhlkh 1Dhh ntihn m'km 'D 711in: l : p 'D ' lnik Dnmk 47 m'k]n In lnik npi5 Mill 1Dhm n m'km kmn Dm mn 11v1 - So1'n 1D 1n[1k 48

1D]h 1mk1 mnpm m'km -D"n3 i'n'to Dn"n Tn' nS D"n: 1191 -imp 1[mk 49 1'.-'m ID 1'm' k5 DnS tun i'n'1 trim D'1nk D'mk 1'm'm nirD h[1SD 50 nS1 - on lmki - m]7 1mk m'kr [n]h ']mm Dal n5t: inlh' 'D Dn1DD D'( )[ 51 ] 1mk 1=1m nt nk mi mp:'m D"n: )'m[' 52 IN ntt'tD1k't7 mk'D[ it 'D 1Dh -)ON 1]17 m7[h6] m'ni 3'''i SD1'D D1m' nSm mhS) 5D 5k 53 in9D m'k1 . ia: inch' 'D MD h11' Sk Dim' k5 tfii . mpr INK) '[n 54

)']mm Dnss: ipirtn' k5 'n n'n'm in"n: 1S'Dk nL1n1 nmly kin 1mk 55 D']h1D1 nit D'mpDh 1'm'1 nStn In i:1m'm pm 5D5 lnki Ink 5D D"n 56

47 52

The Ritual Lament in Greek Tradition (Cambridge University Press, 1974), 11018. See also the medieval references in Kriaras s.v. inik MIN: the double direct object is curious. ]'k r tk'tblkIb: unidentified Greek words. 171

15

A Commentary on Ezekiel and the Minor Prophets

Translation

57 THEY HAVE SOUNDED THE TRUMPET (7:14), and summoned all the

people to go out to war, and they have prepared everything, the instruments of war,

58

but there is no one going out to war: why? for my wrath is on all its

multitude: (namely) the sword of the enemy without, and the

pestilence and famine 59 within (7:15). LIKE THE DOVES OF THE VALLEYS (7:16) that are all, i.e. the doves, mourning, so Israel shall be mourning, each man 60 for his iniquity. ALL HANDS SHALL BE LIMP (7:17) of strength, there will be no strength in them for fear of the enemy; 61

and all knees shall run with water: their knees will let out water because the limbs will separate from each other

62

and let out water for fear of the enemy, like Ttaµa, for the limbs have melted for fear of someone, and ... And some say AND ALL KNEES SHALL RUN WITH WATER (signifies) the urine

63

that they let out of their penises. NOR SHALL THEIR BELLIES BE FILLED (7:19): with any food, because there will be nothing in them

64 for them to eat, for their iniquity was their stumblingblock. HE PUT ON FOR PRIDE (7:20): fine clothing which he used to

65

put on for pride. Therefore: because they used to make out of that gold and silver images and idols,

66 I have given it, the gold and silver, to them, to Israel, as 7701% els dXatµov, that the enemy will take and convey to Babylon 67 and move (11") it from this place to Babylon. I SHALL TURN MY FACE FROM THEM (7:22) (refers) to Israel; and I shall not see them nor 68 shall I come to their help. They shall enter it: Jerusalem. MAKE THE BREAK (cf. 7:23): it is a µaTaouKty with which they shall break,

69 for the land is full of bloody judgment, bloated (T60cov) with deaths, for they were all murderers and killing

70

each other. EVIL OF THE NATIONS (7:24): KaK069 of the nations. ANNIHILATION (r 1TD7) IS COMING (7:25): i.e. the enemy is coming.

71

TROUBLE (i"11r I) UPON TROUBLE (7:26): y&vgµa ... m n : i.e. one evil shall follow upon another. And rumour to rumour:

and one rumour about the enemy (?)

72

upon another rumour, so that today you will hear that the enemy is

73

coming, and again tomorrow you will hear another rumour about the enemy. And then you will seek a vision from a prophet, (to know) what

62

There may be a Greek word in the supralinear addition: 'like ?Tnaµa'. Perhaps 6udp.a = Oavµa, 'wonderment'.

66

reading unclear but sense not in doubt. cis dXagµov: unidentified word. It may be from dXdop.aL, dXa(vw, 'wander' (cf. Hebrew 't]). LXX E15 dKaOapa(av (for impurity), Symmachus a(KXoc (disgust).

68

p1CP]: MT has 71flnn.

µaTaofHcLv: 'club, cudgel'. There are various old Greek translations: LXX ¢vpp6v, 'confusion'; Aquila 'conclusion'; Symmachus Ka"XW(TLv, 'nailing'. 172

A Commentary on Ezekiel and the Minor Prophets

Text

I

15

nrn]5nn '5D rut 5Dn 1rmn1 nt3rl5nm ntts5 'nD Du-,7 5D 10»1 - 15M wpn 57 nrrm rrrTD D'ltt5m DnrTn - m' - nnr]n 5D 5tt 'inn 'D - nt5 - b*th in JIM) 58 m'It tn' tin 1'n' 1D - n1t in D'n'n D51D '109 n1'ten 'nD ' n'DD 59

D'1tt5m nttn'n In pnrT Inn m' tt51 pnrr In rrrnn D'n'n 5D -1nwy: 60 []In nt Warn rnEn 'D Dn5m D'DtrT ltt's1' min -D'n rDSn DiD 501 61 041 'hD5m MAIM In DflY1GI 1Dn) 'D nnk'C9 vz

n']mmn -min 55n tin 5D) bitt m'1 - nnmt m rntn'n In D'n 1tfi's1'1 62 )Mn Dri rrrr' tt5 'D tittt 'tMr2 lt6n' tt5 DrT'ynl - D1'an 1tt'srm 63 11tta5 nmtt D10 -r lnnm 11tta5 - rr'n Dmyn =ft 51m:r2 'D -15Dtt'm 64 17'm1 D'D5s 9ODn1 Dntn lrnttc D'mw mil 'D 5y -1D 5D I MA D'wr rrn 65 SD== 1nYSr1 D'lttn lnnp'm 1ih'Sm'tt rt5 'tm'5 Dn5 9OD71) M.-M, I'M 66

tt51 DnItt nttln n'ntr tt51 m'5 Drt IM om -5== nt Dl7DD mitt -rnl 67 1D Tor nom itln 1'jp1YD -jinn T1) - min'D nD 1ttC1 :: DmWD rnntt 68 D'n11M D')rTS1n rn D51D 'D rnn'D 1iM'Cl

n7 bon ntt5t] rnttn 'D 69

615D

An']') -III-11 Si.' mn - ttn D'lttn - tt: r rigp -min m11p7 -Oil) 'y-1 - nt rut [nt ]tc5t nylnml - iSm 5tt nin m tt1Dn nnr rtt nyn Si, nyn n15.) -MM [ D']DMO l'nn nnn5 1W1 'tC Ylttn 'D DrrT D'S)h1m 1'nnm nylr]m [ n]t] tt'DM 11trT D'mp:n 1'nn nt1 . D'1ttt0 MMA ny130 13'f,t39[*

69

70 71. 72 73

TG4mv: curious choice of word. Perhaps a comment rather than a translation. LXX trX1 pric.

`deaths': or crimes incurring the death sentence. 70

KaKOUs: 'evil ones'.

La: `being'? This would be a fair etymological interpretation of mn r. Yet the Hebrew explanation is 'evil upon evil', in line with Symmachus, aup4opd tirl aui4opdiv. 71

]K w: probably ritS. 173

A Commentary on Ezekiel and the Minor Prophets

15

Translation

74 1 shall do to them, i.e. for the evils that they do, and they abandon me and go after other gods. 75 I SHALL DO THEM (7:27): I shall repay them according to their deeds and their evil actions which they do. (FROM) HIS WAIST 76 DOWNWARDS LIKE THE APPEARANCE OF FIRE (8:2) alone, but it did

not light up and go out but it stayed the same; and from his waist (upwards) 77

I saw like the appearance of brilliant fire, lighting up and going out

79

like a torch, the colour of amber. WHERE, at the inner gate, was A SITE, there was an IMAGE, i.e. a robe, OF THE ZEAL THAT MAKES ZEALOUS (8:3), Tov O Xou that makes zealous, that done by the Holy One, blessed be he, when he is zealous on account of it against

80

Jerusalem and cuts them off from the world, because there was a robe there and they made ... images and worshipped it, and it was for this action of theirs that the

78

Holy One, blessed be he, was zealous towards Israel. THIS IMAGE OF ZEAL IN THE ENTRANCE (8:5): it is from here that the editor learnt it and explained it above. TO DISTANCE (tprrb) 82 FROM UPON MY SANCTUARY (8:6): like p711,* ('to make distant'). By the iniquities that they commit they cause me to make myself distant 81

from upon 83

84 85

86 87 88

my sanctuary. IN THE CHAMBERS OF HIS IDOL (8:12): ypaµµ,'jagm auroo, cf. stone of idol (Leviticus 26:1). For they used to make ... and inlaid stones (?) and place them in the chambers of their idol in the dark, in secret, and they served and worshipped them, and they said, the Lord does not see us, the Lord has abandoned the Land, and does not repay a man according to his ?deeds that] he does and sins. HAVE YOU SEEN, SON OF MAN (8:15), this thing that they are doing?

(Turn back and you will see) greater abominations than these:... these. AND THEY Oti'1r1100 (8:16): they were worshipping (0'1r
eastwards towards the sun. Alternatively, and they were corrupting 89

90

?breaking wind that they let out of their behinds: their backs were to the shrine of the Lord and (so) they broke wind towards the shrine of the Lord, but the Prophet, by substitution, said eastwards towards the sun. AND LO, THEY PUT THE ROD (.11V]T) TO THEIR NOSE (fltt) (8:17): they have

91

78 80

caused, by the iniquities that they commit, the might (113T), the rod, of the Holy One, blessed be he, to come upon them, to smite them on the nose (fltt),

rot) CAXou: 'of the jealousy' (so Aquila). 711h: this verb ('to worship') does not usually govern a direct object in Hebrew. Presumably Greek influence. 174

A Commentary on Ezekiel and the Minor Prophets

Text

( )fl D'5ii '-1rTt4 D'D51-11 'nlti 1rt'r1 VOW D1-10 t1WTT 5K b15--)

n'miD nom D'y-1n Drn55yW1 D-1'WD?2

14=01 'ID

rtrn-1 14514

-WOM CO -1014 - r3Orul

15

- DrIS rlmyk 74

D-15 DSWK DrnK rmy[N 75

76

p'S-1n n7l K51 -1±5 mtt 1-IK-1tD

-1't5D nDrn p'S-1n

-171M

- 1m? OR mw l= 4n'tii 77

mmr'0 - n»rrT a54TtD - rr pr-11 ntepn - n5n0 6*:) - 5rm Dm Dm1D irn r14W)D[rt 78

Dr-D'1 r rT'n vow rim mDTi -,rr Lvi imt4 D'irnwD I'm - nrln-T (

1mD1 rt5Dm DIM Dm 11,111 10 w, I

r

)[

80

nprn5 . Si,th i-1CA) 1rrorr 1tK -1D5 nt In '-,I4'= nrn jpr 5rm 'm': mim 81 5yn mix p'rmrTS lh-1r D'm1y Drro tii iiDD - p'rnrTS i ''0-1ph Syn 82 O'5

=ow r-1 'D - mom iD14 1t]D immR 'm'm'o-1a - ln'Dmr '-1mrm ''m-1p[n 83 n' imnl nvir(

D'lrmWnl D'-1ow mm mno0 -[mm: ' Drnllh50 ' D'-1-m0 DMA D't]'mt2 1'71[1 84

D-1145 DSmm 1rlt1 r-1kr nK''' :TV 1anim chill''' ti T'n 6)m 1'm -08[11 85 D'miD Dnm -1D-1n nt D1K In mg-11 'tibi m nww n1-1[m 86 ] - rr5tir] 51-1a rnh[Din 87 D't'1'rlmf] nhm !ti - mnm5 rirr-1p D'lrTnon rn - Dn'1rTnmr3 m mm) 76A 88

''' 5D'n SK mr-i2 1 ''' SD'TI 5K Dn'mirit4 rT Dnrtnr3 imn;rm rn[m 89 rnnly mil 1D-1a mm 5K TrT nit 510 Dim - mmm5 nt2-1p 915'n0 14'071 rr3K[1 90 DDti 5K Dn1K nD'm fl2p5m rTCIb-1 -1'DTr D-15 K1D'm 4-ID D'miy mmm 91

81

83

11-10: `editor': cf verso line 63. ypaµµ'jorjorj airrou: unexplained.

175

A Commentary on Ezekiel and the Minor Prophets

15

Translation

92 in the face (D']s). Or (alternatively) it is on account of their wind that they emit towards the shrine of the Lord, but the Prophet was 93 unable to say `towards the shrine of the Lord', so he said to their nose ... they emitted their wind 94 ... them. DRAW NEAR (9:1) to hear, you men who possess the oversight of the city, who see 95 and inspect what the people do, the deeds of each individual as they do them,

96

whether good or evil, they inspect and they write down his deeds. And each, KEKdo°rOU, each one

97

shall have his weapon of destruction in his hand, with which they destroy everything and smite them. HIS CRUSHING WEAPON (9:2), as

98

99

crushing ... to me, weapons of war. AND THE LORD SAID TO HIM (9:4), one of the six men: Go through. Tav: because he wrote a tav. AND TO THESE HE SAID (9:5): Kal T(.dv

Tovruw, the five (other) men. (FILL) THE COURTYARDS 100 WITH CORPSES GO FORTH (9:7): (i.e.) and go forth. INCLINED (,100)

(9:9): the man who is inclined, Tbv KOtµkvov, who inclines out of the world because of others, i.e. who is killed 101 and goes out of the world; because (the parallel phrase) and the land is full of murder does not permit you to interpret it in another sense. (For they say) 102 the Lord has abandoned the land and does not repay a man according to all his sins. CLOTHED IN LINEN (9:11):.. .

103 the white, with the inkhorn, T6 KaXcgthpt, of the scribe hanging at his waist. AND THE GLORY OF THE LORD AROSE (10:4): Kai, to...

104 in the glory of the Lord from above the cherub, and came and... over the threshold (miftan) of the temple: what is miftan? We say, on the threshold ...

105 of the temple. And then, when it settled onto the threshold of the temple, at once the temple was filled with the cloud, for so (it says above)

106 that the glory of the Lord was lifted from over the cherub, as it is

written: And the glory of the God of Israel was raised from above the cherub, over which it was

93

UM*11: or 011-S.

96

KkdaTOU: 'and of each'. Cf. LXX Kai ?KaaTOs. Contrast 15(b) verso 26 and note.

99

'Tav': the explanation is unclear. Probably the commentator is siding with the tradition represented by Theodotion and Aquila, who have 'you shall inscribe the sign of a (letter) tav', as against LXX, which has 'give a sign'. Kal Tc3v To6Tmv: 'and to these': a straight translation of the Hebrew (cf. LXX Kat T06TOL$), introducing the explanatory comment.

100

Tdv KXLµtvov : 'him who inclines' (meaning not entirely clear). Some ancient

versions ('the Three') have &KX(UEWT. 176

A Commentary on Ezekiel and the Minor Prophets

Text

15

5vn 'tin ti'n5im nnm nr5m rn r 5':mn IN -0rT']0 5i 92 ]iS: 'non 5n nnnl ''' So'n 5n n2n5 n'0[17 93 )[ a'itln nnitm n'.w r n nipon =D m'm )n nnrt rr nip . nnin nf[ 94

5:v rill n51

on1nn n'nSim 1'n (

Dirt

nmv' nmtsC -nmvn irni -inn 50 Dimly on nn n'mxi nit n'npio[l 95 -rnrti inn Sn ir'mp'p mini ram 10nri 1nin rrpD' in IN =Ito in 96 fl'n 5on nn: in'rrm'm 1lrmm(b 'So n'n' 97 'So nrnie ]itnm 1n ) Yon 98 1:1 * n'mMtn nmm in nnn rSn ''' nnic') - nnnSn 'So 'S ( mmrt mmnnn 11b1bnb'7 nntt nSnSi rn -mm) n'n 'o - rn 99 nit O'Inttn iyf in Ib' nmtt 1nmit inn' mmA n150 11]'r]'S7]1r7 nbinn m'nn MW ?3 -1n1:1 'IN!; 55n 100 ] inn nynn mm mmrIt Inn, tt5 n'nn pram nSnnl 'o - ivn In 1541 101

]Cr O'ir m105 nbin nlnm nn Son nnit5 DSmn t'n1 rnttn nit ''' Otv 102 ( )P'A'p .04 `r1]0 On'1 .1']nnn '15n rrn nomo Sm 'nnSpjn nopn S t'tnSrr 103 )non Si, bim n m -1non writ nn - n 1nen Si ( )1 it01 -5n ix ''' 71= itch[ 104 ( ).UM( ) p 'o ' pvn nn thn n5n'1 it n'nn ]nnno nm'tho titl - n'on 105 5vn 41, m10: nnlr ': 106 C nmtfi0 5v rill on in yn nS.! m' 'n15n

101

102

ln'r: this is an odd expression in Hebrew, perhaps representing the semantic field of Greek d4>'jvw, which means both 'abandon', 'let go' and also 'permit'. ]b at the end of the line is presumably a remnant of a lost Greek gloss beginning with the article.

Td KaXaµdpL: the inkstand (of the scribe). The words 'of the scribe' are not in the Hebrew here, but cf. 9:3. (Cf. Aquila it µtaavoSoXciov TO; ypaµµaT&)T.) 103f. Kal 00 ...Ta: ? 104 miftan: it is not clear how this word is understood, or why it is discussed here and 103

not at its first occurrence, in 9:3.

177

15

A Commentary on Ezekiel and the Minor Prophets

Translation

107 to the threshold of the temple, and he called to the man clothed in linen with the inkhorn of the scribe at his waist (9:3). As for the fact that he continued to speak 108 to him again, he recounts it in a story. And when the cherub was raised and when the temple filled with the cloud, 109 then he was to THROW (the embers) OVER THE CITY (10:2). And when he told him, he went in before my eyes, as I was watching. He went in so as to take 110 embers from between the cherubs. LIKE THE SOUND OF EL SHADDAI WHEN HE SPEAKS (10:5):6g PpovTr of El Shaddai when he speaks

111 And he commands the clouds to go forth and at once they go forth and then he thunders. THEN HE WENT AND STOOD (10:6): not the man but

the cherub 112 went and stood. AND HE, the man, TOOK the embers from the hand of the cherub AND LEFT (10:7). THERE WAS SEEN - there appeared - TO THE CHERUBS THE FORM OF A HUMAN HAND

113 UNDER THEIR WINGS (10:8). This is a good description of them, as they were and as he described them above: Their whole bodies (10:12): just as it says 114 in the first vision, and their height (1:18); and their hands (10:12), just as it says above, and their fear (1:18); 115 and their wings (10:12), corresponding to what it says above, and their eyebrows (1:18). That verse, their backs

116 and their height, and this verse are both equivalent in their interpretation. TO THE FOUR OF THEM (10:12): Tr3v o4amv L,

117 to the four wheels, not the living creatures. TO THE WHEELS TO THEM (10:13): for the wheels,

118 to them, aiTCJV Ttilv o4a.vtp.. (The wheels) which he calls in the first vision

119 ofanim he now calls galgal, as it says here in my ears, (i.e.) when I could hear, 120 their name, that of the ofanim, was called galgal. AND THERE WERE FOUR FACES TO EACH ONE (masc.) (10:14): each living creature (1-1'77).

The word -i'ri can be either

121 masculine or feminine. The face of the one living creature; or else he means by the face of the one the side. The face of the cherub,

107f. Not very clearly expressed, but the problem seems to be why the prophet says the same thing twice, at 9:3 and 10:4. And the answer is apparently that it is a matter of narrative style. 108 =117: possibly a mistake for 11]x? (Later, however, in verses 15-16, the cherubs do move.) 108-10 The comment on 10:2 interrupts the sequence, for no apparent reason. 110 the Ppovn'j: 'like thunder'. Some ancient versions (Symmachus, Theodotion) also have ppovrfj, which is a legitimate translation of the Hebrew 511-% 113

'This is a good description of them': literally, 'from here he teaches (us about) them well how they were'. 178

A Commentary on Ezekiel and the Minor Prophets

Text

15

1n15 9'oln lmtt Syl - lit on op OR ion m105n m'wt 5tt 15'1 on Inn Stt 107 nK m0171 nK5rmol olnon nllnmol 1LK 1t0' rein -11 '00 -111) is 108 PM

np'm '-rt null 'n"rr

'rib m'ttn ttn'1 15 t CD1 1'9n 51) p1Tl 109 )' lno-r0 m 5R '`til0mitt -ono '-To SR Sip - a'onn05 nt' n'Srt 110 :nDn tt5tt 0'R-11 its ' tSw1 itM41 ' nv1' TAI 1n' Thl its '7 n']]x n -1111'1 111 'tm 1' rn n':11D5 TTRiT A1'l ' n 4i :itrr it D'Snan own rip'1 - -nui Leo 112 bitm '1n MOM 5D1 - nS=5 nlMttl )'n -jtt'n :1L] n1nS pt ' b t1 113 114 ortS nttl'l nSyn5 Sc, '1n orri'1 :nn5 no111 main nttlnz nm]al ttlnn plosnl -nnIMal nSyh5 bttm loin nrin -nr7' i 115 (

n' nlx:irl nnw:ittS nrnrIMM n'10 nrn ploOm 075 71011) 116

MOlnn 5'om0 -nn5 nnmlrt5 -n'=rt5 tt,tt nvrr5 tt5 oitt5 117 11mtt1n IA-IMM Dirt tt-)-) 10tt n'ZiR t7 Iit7Ztt nn5 118 rn l 'n"nmD 'inc nrr lnttm SThrT nntT it-lip n']nin 119 It1Ft

I1m50 n'rTn

n'rt 1nttS n' nyolml -Sha

1

enm Rip 120

17`1tttt

011on no - -rsn - ttn ns 1n - rrn -rnnn 'm - nop) 110h:1 101 121

116 118

119

T@v o4iavtp.: 'to the Ophanim'. Ophanim is not translated, as it is in LXX (Tpoxoic). a{iT(1v T13V o$avgi : 'to these Ophanim', rejecting the Masoretic punctuation (which marks a pause at 'Ophanim') in favour of that found also in the LXX (TOL$ SE TpoXo c Tourols). Also like LXX our text seems to read or at least understand n15 as T T. The interpretation of 'ears' here parallels the interpretation of 'eyes' in line 109.

179

A Commentary on Ezekiel and the Minor Prophets

15

Translation

122 i.e. the face of the ox (cf. 1:10), and he said `cherub' instead of 'ox', because you will not find in all this verse 123 that he mentions the face of an ox. And we interpret it thus. And from this you may learn that the cherubs 124 that Moses made in the tabernacle and that he placed on the ark were also oxen ... 125 FOR THE SPIRIT OF THE LIVING CREATURE WAS IN THEM (10:17): in

the wheels, for the spirit that guided the living creatures was the same spirit

126 that guided the wheels too. AND I KNEW THAT THEY WERE CHERUBS (10:20): i.e. and I knew that

127 the cherubs he mentions here, and which he calls cherubs, were the same living creatures that he mentioned 128 in the first vision, and which he called living creatures. That they were cherubs:

129 airra, they are the living creatures that he mentioned in the first vision. FOUR FACES EACH (10:21) 130 ... and four wings each side, and four wings on the other side, and so 131

on for each of its sides ... ... wings, hence the total number of wings of each one was sixteen.

WHO DEVISE MISCHIEF (11:2): 132 ... NOT SOON (11:3) shall our destruction come, that the enemy may

come and destroy us ... 133 ... but build houses, let us build houses here in Jerusalem and dwell in it

134 for it is the cooking pot and we are the meat, i.e. here we shall grow old and become aged until we die, but 135 we shall not go into exile. THE SPIRIT OF THE LORD (11:5): the might

of the Lord, the success of the Lord, so that the word of the Lord should come upon me.

136 Thus have you said, 0 house of Israel: Trthrrws thus have you said,

that it is the cooking pot and we are the meat. The risings of your mind:

137 your thoughts, the thought you are thinking, I know it, (i.e.) the rising up. YOUR BROTHERS, YOUR BROTHERS,

138 YOUR CLANSMEN (11:15): your kinsmen, your kinsmen, members of your families, because the generation of Ezekiel were also in the exile.

139 And all Israel, to whom - about whom, about the exile of Jekoniah the inhabitants of Jerusalem have said 140 that henceforth they will not come back from the exile to Jerusalem, and keep your distance from the Lord, for to us this land has been given 141 as our possession. THEREFORE, because they say this, SAY, SO SAYS THE LORD, THOUGH I HAVE SENT THEM FAR AMONG THE NATIONS AND SCATTERED THEM AMONG THE LANDS (11:16):

123

011: this curious expression (= 'also') is not uncommon in this text: e.g. lines 126, 169, 257, 270. It may be due to the influence of Greek Ka(, which means

both 'and' and 'also'.

128f. IKetva... a&rd: 'them ... them'. 180

A Commentary on Ezekiel and the Minor Prophets

Text

i M-T 17)IOMM 5= RIMn X

15

'D =1t itnA 110 nrTnl MOM ']E t21'7n 122

o':nDn MI 'D ins nnk 1P'h1 - In 1n1tfi VIM -110 ']D 1r]a' in 123 ]t]AM

' 1'n D'110 [

] 117x& DT ?3DT pmrZZ lm TIM TWDm 124

in n1'nn [ ] 5rn n'nm n17n in - 5D1CC t]-.T: n'rTn mi in 125 Moll, O5 ': Dna1 at: -nr]n =11D "D DZk1 't]']D1kn t7]1 IM) Tn ( ) 126 Inam t7n nl'nn Min * n':111D MID All")) Mil r tnk'm

127

] a]'p'm nn-it 't7'D1'1t 'D n1'n Knip n'm1 .11ma1n nkcnn 128 t7'5t r TD=lK MD=1k :mk17 nknrn r]1k n'nm n1'rTnT MOM 14M MN 129

]-1 1'`r-Ts 5t: pi roan -rsr] :'Dl: n - nsn "trTk5 t]t : `t1

-,-t[

1]im ma* thinn - nim w mm n'nsm 'D]: anon 'nn - t7'D]t [

R5 - t5 rln'1 :'1kn kir'm 1]5m r1n']n a= o'n' :n7[: a5 Minn n': i' n'M1 t rrn mini m'ni m» fin nm 5nk[ 5]D1 'M= RD D'm'm' n'M1 T17n mini b*D -tern 5k1 6n k'n 'D[

130 131

132 133 134

']'' nn-T '5D alt'm 'n: ''' nn5sn ''' nn= '''' nin -=±1n 1]k 1'k r151= 135 D T1l yh1 tbnn t l k1 -'or min ': thk p Vim 'tn' n': Dn-mm In 136 i'rTn l'rTk - T'SDn n'fs'7' ']a r]'mmin nkm n:mnrr min1]mln 137 71`tn t]a ' ' j'nlnD n 'm]k -'r11, '['mnp - 511] 'Mk 138 i151] M-11 'rm1' ha rnnt' n15a 5'Mm: 'M-5 nk Fmk i5: tn' 5:1 'Min 139 r]-an a'n n]n] 115 in inn yr] iprni w11': n51an In 1a1n' a5 nnDO 'n 140

a]n Y'Dn 'Di minn OrTnn in ''' ha nn IM -In MA Dn in 5D - p5 lblln5 141

136 139 140

'at any rate'? 15Z:MT rTt. TrdVTwc:

VI': unusual abbreviation.

181

15

A Commentary on Ezekiel and the Minor Prophets

Translation

142 i.e. even if I have sent them far among the nations and scattered them among the lands, I have not utterly annihilated them 143 but I became for them, afTwv, a small sanctuary, and I shall fight the enemy for them and I shall not let

144 him annihilate them, but I shall give them before their captors grace, favour and mercy 145 in their sight in the land of their exile. BUT FOR THE HEART OF THEIR DETESTABLE THINGS (11:21): but for the mind that is in them so that

they pursue detestable 146 and abominable things, which their heart pursues, their way which they follow and pursue detestable things, on their heads 147 shall I put it, and I shall repay them according to their iniquity. AND STOOD UPON THE MOUNTAIN (11:23): on the Mount of Olives, WHICH IS TO THE EAST OF THE CITY:

148 Jerusalem. PERHAPS THEY WILL SEE (12:3): and say, What is this thing that the Prophet is doing? That they are a rebellious house: STrwg

149 they are a rebellious house. EQUIPMENT FOR EXILE (12:4):

aaicicovXLa, sacks. Like equipment for exile: for when a man moves from his place

150 to another place this is his custom: he takes all his belongings out by day and transports them 151 to another place, and in the evening he himself goes secretly so that the people of his place do not see him 152 and seize him and do not let him go to the place he wishes. For such is the way of the world, that if 153 a man wishes to leave his place they do not let him, so that he should pay a fine and a tax 154 with the people ... 155 his place. This is what you shall do: Take out your belongings like equipment for exile before their eyes - when they can see,

156 so that they ask you what you are doing - but you go out in the evening before their eyes like those going into 157 exile, just as they go out in the evening. AND TAKE OUT THROUGH IT (12:5): through the wall your belongings. BEFORE THEIR EYES (12:6):

158 on your shoulder shall you carry them, the best clothes you have: in the twilight, in the evening, shall you take them out; your face you shall cover

159 so that you do not see the land, and you shall be mournful and

sorrowful because 160 it is going to be laid waste by the enemy, for I have set you as a sign for the house of Israel, 161 i.e. that they too shall do like you, as you are doing these actions.

162 THE PRINCE (NASI) (12:10): ToO vaut, for king Zedekiah, is this burden, t Trpo4Teta 143

144

airr6$v: 'to them'. WIWI flit: this verb (1rTS, `to fight', usually in the niph'al) does not usually govern

a direct object in Hebrew. Presumably due to Greek influence (cf. line 80). 12th is obscured by an ink smudge. 182

A Commentary on Ezekiel and the Minor Prophets

Text

15

i]h'Sm i"SD o'ninn R5 3ilto urnsnT ottl iah o'npriii ottl 1±D 142 i h'omo :'ltti nm arn5 i'ittl ' yh miph5 1it=i oi5 'n o Sort 143 o'h]t t1 ioi51 1i5 ornolm ']h5 nm 1m mrnt KSK nn'no'm irm 144 Y]17)'0o 571 rm o mi'm nD-r Slt1 '040 o5 Stt1 ' orn5a ric ' on'ryo 145

1n]rt t

omtti: Y17'mo t51n 1'il n'm1D 1710 MD-1-1 -0,72 151n i'i 005 imtt iTn1 146

' i'DS 70 imtt ' o'n'li in 5v ' inn 5y 7=1 ' W11D n-.5 'nh5'm1 'nn] 147 thiYlt --it 6 n':1 'D ' iW1D lt'2ii imtt it Mn lir2ti'1 ltti' 'Silt ' th1i'S 148 r r1 m'lti 'o -,-51l 'S» ' o'pm ' irt'S1pm ' i51) 'So 'bit 6 n'o 149 anln -'51h1 M1'o rom SD lt'Y)h r''-14m )aim m' ID ' irTA olph 51' 150

11rMph0 5t

Imph 'm]tt hilt ltti' tt5m '-o inon tin -5' oiyol ' irTn olph 5tt 151

mm rilti -iii ID ': ' 1'hrT lt1nm oiphh 15'5 )iv) tt

i 1i1mnn'i 152

ow mw Trn5 tin '0 5y lilrrr AS 1hlphh no55 wit rmrr 153 )lt5 nyn DD 154

(

o'ttli rn'm--) rib la 5D -j'SD nltrlil inltl nmyn I0 1hiph 155

'trinD j%* oiyo n inttl ' nmyn no In1lt 151tm'm ''to 156 5'y5 :-j'oo] i'fpo -1-1 nltrlil ' oi9o o'lts1' on imtc -M51) 157 min -in J5 m' CM

loon jnD1 ' ott'Y1n oivo 5yo nrtmn m j5m gno 5I 158 ZFt11

n'i'a '0 5.u 2= 31 pnrenh min) rilti min &7

-onD 159

m' n'o5 tint min 'o ' o'7lti In ihhm rmi5 -T'nym 160 n

myhi )5'lt imw nntt tic J1ho of MI 1my'm b15o 161

ilt'moiirm itn icon m' -jShi i'piY5 n'm]in

148 149

' lt'm]n 162

Sums: 'how'. aaKKOVXLa: 'sacks'. This is an explanation (immediately translated into Hebrew), rather than a translation of the Hebrew biblical text. For the word, cf. line 239.

183

A Commentary on Ezekiel and the Minor Prophets

15

Translation

163 this. AND THE PRINCE WHO IS AMONG THEM (12:12) shall carry on his own shoulder his best clothes.

164 When? At twilight. And he goes out: he shall go out. And in the wall they shall dig, (i.e.) his ministers

165 and his people, so as to take out his best possessions, by it, by that wall.

Alternatively, to take him himself out by that wall. And when he is going out

166 he shall cover his face so that he does not see with his eye, Toil @p.aTtou

167 TOU, he, (i.e.) Zedekiah, (shall not see) the land, and he shall mourn himself because it is going 168 to be ravaged, and that is why he shall cover his face and not see it. 169 And when the king of Babylon captures him and takes him to Babylon, even the land of Babylon he shall not be permitted 170 to see, because Nebuchadnezzar will put out his eyes on the way. THE DAYS DRAG ON

171 AND EVERY VISION FAILS (12:22): they say this because the prophet prophesies a prophecy and after the prophet

172 has prophesied there pass many days, a hundred years, until the day it happens, and every vision fails 173 because of the many years that pass: and every vision fails and it does not happen. EVERY VISION IS VAIN (12:24): a lie,

174 as you are in the habit of saying, and false divination, for you say that the prophecy that the prophet prophesies

175 is vain and false divination. Since you say that the days drag on, prophecy shall not be protracted any more (12:25),

176 so that many days pass before his prophecy happens, but it shall happen 177 soon. FOR MANY DAYS AND FOR FAR-OFF TIMES DOES HE PROPHESY (12:27): after he has prophesied there pass

178 a hundred years before his prophecy happens, and between now and when his prophecy happens what have we 179 to fear. So says the house of Israel. THEREFORE (12:28): because of this thing that they say, say to them. 180 TO THE PROPHETS FROM THEIR MINDS (13:2): who are prophets (only) from their own minds: they are not prophets, but they make 181 themselves out from their own minds to be prophets. WOE (13:3) shall there be upon the prophets who fall short (?) of knowledge 182 and without seeing a prophecy from the Lord they say, Thus says the Lord. YOU HAVE NOT GONE UP INTO THE BREACHES (13:5) of the wall

183 so as to repair them, or built a fence for the house of the Lord to stand in battle, to help, on the day of the Lord's anger. This is the metaphor, 162

Too vast

165

preposition in Hebrew. Cf. Symmachus TTEpt TO; dpXOVTOs Tb Xnµµa TOUTO. 'he is going out': K S11 m', an attempt to represent a continuous present in Hebrew.

fi

Trpo4PnTE1a: 'for the nasi (is this) prophecy', although there is no

166f. TOO bµµaTlouTOV: 'to his eye'. 'His' is not in the biblical text, but is an added explanation; the same explanation is added in the Hebrew. 184

Text

A Commentary on Ezekiel and the Minor Prophets

15

D'?.inn ,5m D'-ran Am) m m 151D r1nD Sti inn rntfi am nrn 163 r10 D'1nMD rm "1'p11 -ms)' 174m1 - i s'1 nnhD: -'nn 164 T71 u,1tc M XD nn,-5 K -11

KS0' 0'mD1 TpM inltC -1D - D'D1bn 1'ODa K'Y175 '1D 103)1 165 WPOW D ',Sw 1'D5 MAT K5 S 1po5 -70--)M MIMI VIM 166

MM'nD K'n 'D 105DD plkn'1 r'tiM M M'p-rsM Kin )tD 167 D - nnitt rwr ASl I'm me no:' jD'D5, rMrinm 168 rim' its 50o r- t on 50001D'Sr1 500 j5D 1MtTp'0D1 169

' D'o'rt 1D-1s' ' 111D l'a'y nn T1y' j7n):U ID -M-110 170 ltnrm 1nrt51 nltiDi K'D]M Cr 'D p 110K' -11trt 5D i i 171 in 5D -cm n1'n5 D1'D -w D'nm riKO D'D1 D'D' 11:9' f'DaM 172

fpm WO 11mM 5D ' mM it51 in 5 1Dlt1 171Dy'm D'm071 :11D 173 CV K']nn 1mR nK1D117 'D OKnm rD pol MD--) rnlf 1'nnm 174

Ki=n Iii ` onn KS ' O'n 1D-IM' 'D OKnm 'D 5i ' DtD 7M MIM 175 D'D' :11,1p: fSK )nmi= rrnn 1D nrr 'i D'D1 D'o' 1nr w 176 11n.W' Anrm nnKS A

Ain 15VT"1 D'nDS1 DID-1 D'o'S ' rt'nn 177

lnrt t lnf,on mnnm 1!) nnDw 1nlt,Dn n'nn p, D'nm TKD 178 5K OK - O,K on nom Mrn 1D1n SD -p5 m' n'o OK' p D'mmin 179 D'm1)1 D'A'Z1 I'm kS 'DDSs D'M'D] DM -10M -0D5r3'K'D]S 180 n9nSm D'SDnn in Si m m 'in ' D'A'on 1'n' 'D D:So MM:.* 181 mtoiri5m nis1DD Dn'SD KS '''' D!t MD 11Dt@' '''D MKiDn in 'nSDS1 182

Smor nr ''' gn Dl'o -nwS Sno -rn.* ','

167 172

Sw i't ani Drr 1pn5 '-ro 183

n r'7"tsri: the article is odd in Hebrew; it is probably due to the influence of Greek. nl1n5 D1':: a curious phrase.

174f. ]0 is not in MT, but cf. 13:6. 181

D'SMn: MT D'S7an.

183f. 'house of the Lord': MT has 5W1m' M, 'house of Israel'. 185

15

A Commentary on Ezekiel and the Minor Prophets

Translation

184 but the deeper meaning is, You did not stand up to pray to the Lord on Israel's behalf, or build a fence for the house of the Lord 185 with your prayers that the temple should not be destroyed. To stand in battle: to stand up and pray to the Lord on the day 186 when the Lord is angry at Israel. Instead of doing this, THEY HAVE VAIN VISIONS, AND DELAY TO KEEP their WORD (13:6):

187 and they prophesy falsely and say `The Lord has sent me', but the thing that they say and prophesy is from their own mind. 188 And they delay (*r1'1), like Moses entreated (Exodus 32:11), Kal Ppa8uvouaty, to keep their word, i.e. they wait today

189 and tomorrow for the fulfilment of the prophecy that they prophesy from their own mind and not from the mouth of the Lord. HERE AM I 190 AGAINST YOU (13:8): to repay you. MY HAND, my blow, SHALL BE AGAINST THE PROPHETS WHO UTTER VAIN VISIONS

191 AND FALSE DIVINATIONS (13:9): In the counsel of my people they shall not be permitted to sit, (i.e.) in the assembly, the gathering, of my people they shall not 192 be with them; and in the register of the house of Israel they shall not be inscribed, when each and every one is registered, this one 193 to be alive and that one to die, these prophets will not be inscribed but they shall all die and not

194 one of them shall remain; and onto the soil of Israel they shall not come, after I have exiled my people

195 from Jerusalem and taken them to Babylon, and they shall leave and come back to Jerusalem, but these 196 prophets shall not come back for they shall all die, and you shall know that I am the Lord. And I shall decree this 197 thing BECAUSE AND BECAUSE (13:10): because, since they have misled (WtorT), led astray (1yn-1), my people with falsehood,

198 saying: for they say to them, Do not be afraid of anything, because the foe will not come here, but 199 you will have peace from the foe, for he will not come here. But there is no peace from the foe for 200 he is poised to attack Jerusalem and destroy it. And because: and he, Israel, is building a wall (r'n): this 201 (word) r'11 comes from (the same root as) 13't1tt ('partition'), and in Greek it is &Trdvnpa, leEp6rELXoV,

202 with stones alone, and Israel does not surface it with plaster or daub. But the rains are coming, 203 and here they are, surfacing it with whitewash (Smf), tvTrdAAmµav, cf. You whitewash ('2DtDri) over my iniquity (Job 14:17): let them surface 184 188

7W50: for the term cf. line 204 etc. 2Dr7 b is apparently a mistake for 55DrVl5. Kat (3pa86vou0`ty: `and they are slow', translating the plural verb in Ezekiel. The

verb in Exodus is normally understood as 'entreated': Moses begged God not to destroy the Israelites. It would be possible, although extremely artificial, to understand it as 'delayed'. apa8uvm in the ancient versions stands for 1f7f (pi'el).

186

A Commentary on Ezekiel and the Minor Prophets

Text

15

''' n'n 59 -rt ]nl m' 5'mmM '''M 5Mn15 nMh9 tt5 ' 1TSV1 5:K 184 Dl'n ''' 59 55ion15 mr ib - 5nn 695 rr]1 :11' K5m nnn51nnn 185 n15m 1]"I n"75 151'1 :Rim 1trt 5ttt 1mD' K5 1t - m' Si)

o9Cm 186

n]5n n'K2r l nltt n1m 1]1.771 '1r15m ''' Si 170: lK:rl 187 'MM 5111 v 15rr1 188 nrn n'fl r]l5D 1n-T

'n1 ''''

'try K51 n'K:]nt] nD5n no-to 1K1=1 n1'15 1rTn51 189

ttlm T1rn n'rt'=1 5K -'nnn -'1' 1n'm -n:* n'mttm - nn'Stt 190 tt nr 'ny ri=p: ri-wn - rn'li5 lnt' K5 nn ray hlon nrn 60lpm 191 lit -rrw irTK 5n lnnn' 1mmn

m5 or b, r: mzni mw r,74 192

k51 1nV]' n51n K'K tiD' K5 n'tt'=1 nn -rn?Y 1t1 -n"rTn n41[4 193 4n9 nK 15attm 11tt5 - Y' K5 m' mitt 5K1 - nlr] 11K iKW[' 194 n1 ' mn'D it1n51 ]lty5 n414n9 n1 1191 .5nnn DD'S1rt1 ml-'n 195 ']K 'D .'I'1 lnllY n51D 'D 1KiD' K5 n'tt'D]1 196 11 1tt _1111-A l ()5 npon ' t1 rim 19nlm 19t.1nm 'D 59 -19' -19'21 19' 1rr7*T 197 NMI

K'K 1Y1 1]1 its 'D mitt] 1it1'n 5K n15 fbtt' nlm MA5 198 1Y1 In Oft I'Kl 1]1 R1= 145 'D 1Y1 In DD5 T1' n15m 199 on': K1n5 11219 K11 200 1t r'rr Kill ' 11'D1 1i5'b11'op tch'-]eR 'tin 6 21 1Y'l11 11mt1 KS' r'rl 201 )that 1K1?.'1 r,'tt IN -r-to IN TIN 1m[9' tt51 1t : ntK n9 202

(

1mL' -']119 59 5nn1 1rm 1r515.a1N - SDri 1n1K orrm Dill m 203

201

dTrdvTTlµa: 'meeting' (or perhaps 'happening', under the influence of Hebrew).

A curious rendering of r'n or IS'rth; it would be more understandable as a translation of '1'7, as dTravTav can translate the verb 17p (e.g. Daniel 10:14, Theodotion).

203

ecpoTELXOV: 'dry-stone wall'. hvTrd]ALoIlav: 'repair' (see Kriaras s.v. RTrdXwµa). 187

A Commentary on Ezekiel and the Minor Prophets

15

Translation

204 it with plaster or daub, and strengthen it. This is the metaphor, but the deeper meaning is 205 as follows: Israel are committing (all) the iniquities and evils in the world, and the prophets ought 206 to admonish them and tell them they are doing evil and turn them back 207 from their evil way to the Lord. But they come and see how Israel are committing iniquities

208 and they say to them, You are doing right, that is the way that the Lord has chosen, and they confirm 209 them, by their words that they say to them, in their wrongdoing. SAY (13:11) to

210 the prophets who have surfaced with whitewash, and it will fall: Kai vQ TriUEL j or the whitewash will fall off, which ... 211 surfacing. How will it fall off? Because there will be torrential rain, heavy rain will fall and destroy it

212 and make it fall down on the ground, and I shall send hailstones, mighty stones shall fall, and a stormy wind ... 213 shall blow and the wall shall be cracked open. AND NOW (13:12), at another time, the wall shall fall. And then, after the wall 214 has fallen, shall you not be asked, Where is the plaster you laid on? i.e. where are the prophecies which you used 215 to prophesy about Israel, that no harm will come to you? HAILSTONES will be IN FURY (13:13),

216 for utter destruction. AND ITS FOUNDATION SHALL BE LAID BARE

(13:14): the wall's (foundation), which is under the ground. And it shall fall:... Jerusalem. AND I SHALL SAY 217 TO YOU (13:15): Ka. ps view crag, that the wall will not exist, neither will

the prophets who plastered 218 it. And who, Kai T(vEg, are the plasterers? They are the prophets of Israel who prophesy about Jerusalem (13:16). 219 PROPHESYING FROM THEIR OWN MINDS (13:17): who prophesy from their own minds. WOE (13:18) shall there be to those who sew cushions

and hang them

220 upon every arm. ('1' is like C'T' but the 0 is lacking; and it is interpreted the same as to'1'. And you will find 221 many words like this which are defective but are interpreted as though they were whole.) C1111DOt]il [is like

222 R"00 (aftergrowth). On the head of every height: for one who hunts quails (T& bpTbKLa), how does he 223 catch them? He takes a rug (dvd.TrXL) and fixes at its two ends ... 224 and ties them, and he makes above his head like two horns 225 one on each side, so that he looks like

226 a tame ox, and he goes into the fields with the bird, and the bird sees him and does not 210 217 218

Kal vd TrtvEi: 'and it may fall'.

Kat µTiviw vas: 'and I inform you'. Kal T(VEg: 'and who?'. 188

Text

A Commentary on Ezekiel and the Minor Prophets

15

5Ott -'mnn '71 ' 1n1rF ip't741 n'n: IN TorT oy lnlti 204 'A-1 O'K'=5 'urtl m m - iyom My-11 nlmy m' O'mll7 61SD 205 n

MIN O'om rn'nS1 O'm1D Dfl 171 0rS 61A rn'n51 0nitt 1717S 206 n1211y 0'm1D 1m'1 ON me uttl'1 1w=' tkSK ''''o nytn =11M 207 ip]'trrl -rto lmti 1-TIM nt o'm1D MA :Ilno oriu 1-IW1 208 Stt thtt - run O'VID nl75 075 610 nnm 071'to''1O MIN 209 ( )rttb SDnn StD' 'o 'mDrp SD'l SDnn inn nnm o'K'=n 210

lniti o-1n1 note oml "t1'1 Tim oma mi i '0 S1D' 1'ti 'o -wit 211 )on n1-DO mt1 5Dn o'nim 'ntt -V= 5tt 'ntt n)ntil r1tc 15'Dm 212 5uD'm 1fkS tttl ' 1'7n 5D2 ntrnt nymo 11271 ' 1'p71 Dp:lnl =]t11 213 on"n lmtt nlltloirT i'!t o15o Rn mti bn n'ti o05 -Inti' tits i'pn 214

rn' rim m a5A 'nrtl in o0o mi:r tt5 'o m' 5'omn O'cinn 215 tt2]1t l .611'(

nSDn 'r-Wl nnn tiunm 1175m Imo' :]u n" 505 216 1'Z' lt51

O'n]tD on lmti Do'tt'o]n j'ttl 1 7n n'n' tt5 'o mmltt'rM'a ' 075 217 IN 5tt A2L1 ON INN= on on -O'tL n on m'L'7 M1 ' lnlR 218 T

]51n) oo 65 rrrr 'in -1n±n I=nn 1n tmti ±h 3ntr 219 It, 100 loin m1Dnn1 ' 0 tom ' 0''t' l= '1' YK 50 SD 220

r

nunso]nn n't25m--) u1nE'i o'1on 'o n tt MW Mn ON-1:17 221 ttln INK tF'P'r?11ttb 711Yn '0 ip 50 tit SD - mDO 222 ]m 1'n1Yin '2mD D'm'1 'S02tt ti':' -onin m'Dnh 223 0" 217 '2m ni z 1mtt15 5.U= 707) onltt 11OK'1 224 MM D 1tt12 n'n'm '1O ' lnttn 1!0 -TrKI IM -12C 77M 225 tt51 fliDrT lnltt nttl'1 qiDrT SYtt nut: 15'1 , nano 1im 226

222 223

it 6PT4Kta: 'the quails'. dvdTrXL: 'a rug or bedspread'. Cf. 1 recto 17.

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15

Translation

227 think that he is human but it thinks that he is an animal, and when it comes close to him he stretches 228 out his hand and catches it. To hunt souls. YOU HAVE PROFANED ME (13:19): because they listen to your words

229 which you say to them and they do not listen to my words. With handfuls ('513W) of barley: with estimations ('1ym) of barley, cf.

230 11J7'W (`estimation', `measurement'), &v E[Kdap.aTa, when a man estimates in his mind what he can get 231 ... (Alternatively,) '513W (means `handfuls') like Who has measured

water in his hand (1513W:)? (Isaiah 40:12). To kill souls that should not die and to give life to souls 232 that should not live: for when any man gave them anything to eat they would say to him that he would live 233 and not die, and perhaps (Kal TdXa) that man to whom they said that he would live and not die

234 was doomed to death and was to die that same year. And to kill souls that should not die: for if

235 there were some righteous men who did not give them any food because they were afraid of the Lord and therefore

236 they did not give them anything, they would practise divination and say to them `You 237 will die within this year,' and they were worried about dying and some of them died of worry,

238 and that is why he says to kill souls and to give life to souls, when you lie to my people, when my people are 239 hearing your lying. YOUR CUSHIONS (13:20): aaKKoTrdOvLa lirv aaKKo6XLa; in which you

240 hunt the souls: the prophet likens them to the man who hunts the souls of birds, 241 of fowls, Ta$ TrETOURivac, cf. Dtt01 r i10. (TO HURT) THE MIND OF THE

RIGHTEOUS (13:22) with a lie, and to strengthen the hand of the wicked

242 because they said to him, You are going the good way, no evil will befall you, that he should not return from his wicked way, 243 by offering him life. THEY HAVE SET UP IDOLS IN THEIR MIND (14:3): to serve them even more, and the stumblingblock, Kov86XLQµa TO..,

228 230 239

th

`I`f1Y'7: an isolated lemma, with no comment.

by eLKdaµaTa: 'in conjectures, estimates'. aaKKOTrd6VLa taov aaKK06XLa: aaKKOTrd9VLa are large bags (Diocletian, Edict

on Prices, ed. Lauffer, 11.8); aaKK064a may be small bags. Jacob ben Reuben, ad loc., says that they contain the snare and the killing knife, and that the hunters hang them on the end of their arms. On the other hand, in line 149 they are large enough to carry an exile's belongings. taov: 'equals' (cf. fragment iii recto 86). It is possible that aaKKO1XLa is an explanation of aaKKoutdOvta, an old translation that was no longer understood. Double glosses occur several times, e.g. line 201. 190

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A Commentary on Ezekiel and the Minor Prophets

15

011V1 1'S14 t" rnnn flirt 'D 11]0' fSf DZf ltlrr 'D '1100' 227 ='101 m'9nlm arm 'nif rn55rrnl ' 60] 11115 ' lr<mnn'1 IT 228 i:rt

'1D00 ' iDm 'Ss,w: ' lynm' it "101 nltl 61M ( )[ 229 1' rt fl'Yr Mn ltiDt DZl 11 'mD ti?Ij?'14)K 1)7m 230 N4!:)4 mn) nl'rr51 bn i*5 1mt tbm brr5 ' Min bmn it in 1hD '.Um= ' ( )[ 231 rrnn rnn 'D 15 61Ft 171 *:AIM rnlAn oth 1nIm VA 5D 'D ran[ 232 1nD 1D

rrntk

rnnn K51 rrrtn 'D 15 rn1nif rn nmm m'fn 1lin rorp rnnn KSl 233 nm5m

Drt 'D ' inn it mA 61 rrnrrSl

' Will,

r00r nln'm 1'nD n'm in rr'n 234

lasm 1D SD1 -414 ']En D'R1' 1'rr 'D rrnlfn SDfn 1r75 D']ntt rtT it D'a'is 235 D]Isn 'D Dr<5 n11nitt1 nlnola 14i1 nnlfn 1n'7 p5 D']n1) l'rt KS 236 ,O1A1iT In Minn 1'rt Drtnl nlnn M43411 rrt Drt1 'nrct n]mm lnlnn 237

'ns, 1'iT 1m 'ns,5 mm DDOtDO 'tns] n1'rr51 'tnnl rnnn5 S lD'E5l 238 ]sn Dni tbm rrtrk'SII70 1im'ltt rrl$']nmip rt]D'ninon ' pSm :tD 'vrnm 239 -1-112i

m'Kf nlt3D ' K'11n D5'mnn ' 61n ni Dm 240 D01 111' atrrSi npm0 a'1s 05 'DKC11 rr1D 1nD mrnlb'nmb 'rnrn5 241 v1]n i-rn 01m 4n5n5'v1 1'SD n'rT' ec51 '-j5n nnn 1110 rule 'D 15 31K 1'rt 'D 242 51mDnl ' DniX D'-01y 'TW n175 Dn5 5s, 5t'a 15y1 ' I1r<5 243 n1n1D5m n1mD]

Amidst a multiplicity of ancient versions, this is remarkably close to Aquila, Tds TrrTOµtvas. The point of the following words

241

Tds TTCTOUVevas: 'birds'?

243

escapes me. KOVSOXLoµa: 'stumblingblock'? KovSua(Cw originally means to punch or hit; also

to stumble. Kov8uXraµa is apparently not otherwise attested. 'The Three' use crKdvSal ov, as they tend to elsewhere.

191

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A Commentary on Ezekiel and the Minor Prophets

Translation

244 of their iniquity have they set before their face, because they are destined to come to grief because of their iniquity. (Alternatively,) have they set before their face: so as to 245 commit the iniquity, because they went to ask the prophet, `What does the Lord say about us?' but they did not go 246 with all their mind and soul, but they were planning in their minds to serve the idols, and when God 247 knew their mind (and) what they were planning, he said to the prophet, Now, even though they have come, should I allow myself 248 to be consulted by them? - as an exclamation, meaning, Should I come and say to you concerning them, Say to them such and such,

249 tell them what they want? No. I shall not come and say anything to you concerning them, because they have not come

250 with all their mind but they have set up their idols in their mind. SHOULD I, THE LORD, REPLY TO HIM (14:4): ErraKou(µEvoS

251 airrov, the man who comes with many idols: as an exclamation, meaning I shall not reply to him. SO AS 252 TO CATCH THE HOUSE OF ISRAEL IN THEIR MIND (14:5): for they will say, How does the prophet know that we have come so as 253 to consult (him) with our many idols? Surely this is the verse, the thing that he has (already) said: Every man of the house

254 of Israel who sets up idols in his mind (14:7) - it is about us that he said it. And that is why he says, to catch the house of 255 Israel (14:5). Who have estranged themselves, turned away from me, to their idols. All of them: Israel. Alternatively, who have estranged themselves: who have become

256 strangers to me, and I have abandoned them because of their idols. TURN AND TURN (14:6): Turn to the Lord

257 yourselves, and turn others too along with you. Alternatively, turn (yourselves) and turn your faces away from your idols: do not 258 be looking at them and serving them. AND HE GOES TO THE PROPHET TO CONSULT HIM IN ME (14:7): about me. 259 In me: El$ EµEv. Should I, the Lord, reply to him?: ErraKOVOµaty to him, aiTOtO, the man who goes to consult in me, 260 Els EµEv. It is an exclamation, meaning I shall not reply to him. But I SHALL SET MY FACE (14:8) and my anger against that man and I shall make him 261 Kal OETw airr5v as a sign, so that all should say, Oh, the great sign that befell so and so, that 262 in a moment he died and was cut off from the world, and examples, that they should say, May I not be like

250f. EnaKOVbµevoc albTOU: `hearkening to him' or possibly `answering him'. The participle is surprising, as the Hebrew is a finite verb. Perhaps the ending -og is a mistake (cf. line 259). Jacob ben Reuben has a gloss from the same Greek root, 'rrt ip'b'k, which is corrupt in the manuscripts but is perhaps a future passive; he explains it as `answer him with the reply that is appropriate to him'. The ancient versions use both dLTroKp(vev0aL and 17raK06ELV for MD. 192

Text

A Commentary on Ezekiel and the Minor Prophets

15

n]rnh ')D Rot) 1M1 ' x]119 5'omo SWYi r5 O'TnDW '']D i) 1]n] D]11D5m 244

*1 itS1 1)5'nmo ''' n:1n' nn it']r nrt Slitm5 lit: a' 'D ' 11191 o'm1D 245 Dn'mo1 n'SiS'an nit no'S: n':min 1'n itSit ' 001 5t01 :5 5D: 246 t)nnitn lito anti nit nn9 ' it's1n Si noit o'rmrr ri-r rim n±5 nit n'Seer 247 un-a

JDI ID any -limit ': oh'omo -jS nolitl ntlnlitm 615D ' nom any 248 Into its nn in n5'o0o nor -5 nriS itloit AS ' 1rtS ' a'Y1n onm n:1-rn 249 mlrolit'tp tt 15 'n')Da ''' ')it -O:5 5D 515') 1SDn itSit o± 5--): 250 1905 ' 15 1)19 ')it lint t1So ' nom 515) :Wno nt: nmi mitt )M;it 251 '"ra tic 1)nt 'n it'o)n D"r' J'nt 'D 1-ltR't) ' DY'Sn m' m1Dn 252 P1oEn

n'oo VIM COIN 'D Mitt) Inin nt 44-r11 iSnt 1'515') ?.1n: 01iiS 253

n'o nit m1Dn 19th bit JD4D51 inane i)S'omo -1:15 Si 515') nit y' S m' 254 III, -ION 1-11T) nmit A -7 ' m' n5--) 5'): 'SDO rim "111) on nmit ' m' 255 tint 1nvm .1]'mn1 'nit) nn'S1S') 5':m] omit 'nr1)n1 'SDO o'nt 256 itS1 5') SDn no')D 1o'mn1 ' 1S1m it `T ' oof3D o'nnit o)1 12'0n1 '''n 257

']5'=o ''015 m1-lnS it'])n Sit itc1 ' omit n'i:w't omit n'Mln Ii, In 258 in ' m1-ln5 itom m'ntn 1MOit 15 1't31nt'PDit 15 n)9)

'Mt 1'O'I40'it 'n 259

1n'nlr0nl 11n m'it 'sit 11nn1 ')D 'nnn Sntt ' 15 n)1D 'nit 61SD nom 260 'D ')ft o"IttC n'no S)-T) nit IN SDn bltt 1'n'm . nlmt 11b=it iM'n l? 261 -rtt--) n'nrt Mt o ' Mitt rn'm ' n'SWOSi ' i9n 10 IMm1 no nit 7Dmo 262

259 etg tµb: 'to me'. (For etc = 'to' cf. line 66, where it translates 'S.) 259f. tnaKOUOµaLV aUroi7 etc t ttv: 'I ?reply to him to me': cf. line 250. 261 Kai e& W afr6v: 'and I place him'.

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Translation

263 so and so if I do such and such! AND THE PROPHET (14:9) of the Lord when he is deluded, &rav itETrdpOrl...

264 and says something (such as) Thus says the Lord, that we should go and serve other gods. I the Lord have deluded that 265 prophet to speak thus. Now if the Lord deluded him to speak thus, in what way has he himself sinned? But in our opinion 266 we should interpret it that that prophet was a sinner and a villain and he was not a good man in the Lord's view, 267 and the Lord caused him to offend so that he would be punished for it. AND THEY SHALL BEAR THEIR INIQUITY (14:10): and they shall die each one of them

268 for his own iniquity. Like the iniquity of the man who came to consult the Lord and set up his idols, like his iniquity, so, like the iniquity of the prophet, 269 (i.e.) the iniquity of the prophet shall be. The (second) like is used as in the expression like the people like the priest (Isaiah 24:2, Hosea 4:9) and its interpretation is 270 `the priest': this (case) is explained in the same way. (THAT THEY MAY NOT) GO ASTRAY ANY LONGER (14:11): va VT TreXdCovvTaLv, and abandon me and go away

271 from behind me. LAND (14:13): an entire province (URav). (I shall break its) staff of bread: strength of bread, in that I shall bring against it famine. AND I SHALL POUR OUT

272 MY WRATH UPON IT IN BLOOD (14:19), iTrl atpaToc, i.e. that I shall kill from it man and beast. EVEN IF 273 FOUR (14:21): all the more so if I send these four punishments of mine,

war, famine, wild beasts and pestilence, I shall send against

Jerusalem 274 to destroy from it man and beast. But see, I have done a great thing, AND LO, THERE SHALL BE LEFT IN IT (14:22), in Jerusalem,

275 a remnant who are brought out from Jerusalem, both sons and daughters, and here they are coming to you in Babylon, and seeing 276 them you will be consoled for the evil which I have brought to it: i.e. you will say, Righteous is the Lord for he justly

277 did to them everything he has done (cf. 14:23), for they were great sinners and villains and that is why they were ravaged 278 ... done. WHICH IS AMONG THE TREES OF THE FOREST (15:2): which stands with the trees of the forest. TO USE 279 FOR WORKING (15:3): so as to make from it a bowl or KaTFTrdKLV or 0`K0UTiXLV. No: if any wood is taken

280 from it it is taken from it to make a peg to hang on it all kinds of vessels, pots and pans and logs... 263 266 267

8Tav t

'when he is ?aroused'.

The repeated 11'11 is presumably a mistake.

DiI05 means be forced ; I take it this is a slip for t=,*, 'be punished', as in Greek there is no distinction between D-t and 0-0. 270 v(i pI TucXd(ouvTaLV: 'that they should not approach'. 271 U Lav: a theme, one of the divisions of the Byzantine empire. 194

A Commentary on Ezekiel and the Minor Prophets

Text

15

]'nt'mp'K it91K ' 1D' ': '''SO K'=nl '-DI ID 'n'my mK ']15D 263 l'2]n nK n'D ''' ']K m'1nf m'SK 't1=]1 J5]m '114 6K In ': ti 1TZ1 264

t'n.pt D 'i:iS kii T[n 265 ''''rim 31b n'n n'n K51 i)m11 Knin rrn tt'm]n wn m'7nin f( ) 266 'TRtl1 1rt 5m lnlt]'1 - m]iw )m n - n: o]fl'n5 '-r: nspn rS.u ''N R-0=11 267 )]n 7119m In ' lniL'D 1'5i5'a nSyn1 " mi115 Kin milt T 111i1D 1n1DD 268 t]iinti inmm mi)D rrnl r]Knm inn 1'mmmn 5 rn - n'm K'I" iiiyn 269 m'm51ni 'nit! 1n'ri 1'b]ltS'D 'r]] - -ni) W n-? ' nT 011 0-10M In ji-ID-11 270 ]DD01 -3i)1 n3 K'DKC mn5 mica - enS 71W - 050 in'n 13 - r1K -'1fKO 271 'D 9K -6nml m1K mnh n1nfm b15m mibh'K'D'K D'tt mSy 'nt]n 272 ': KSK KtDrT r n min -1n -,:i5 1niti not 4`4 mm -'D1

-

ny»

611' SK 5m "Ti In rn 7i m1R n"7K '6Dm 9 K'3K mK pm 5m5 th1K 273 611': n= n1nll n]n1 'n'my Si'ia -lit f* - n31 114 mnM 3n5 274

5=:l mn']k ii mm'SK m'tc mn ran rinni m']m mil' In 01Y1nn t'SD 275 n157

j5 tki Kin 'm ''' p'12 ittfn1 ' 5K rt 6m nyln SK ihmnl mn1K 276 i -im nit Sin 1nrn m'i)mli m'KtDrT rn '.] nmum nn 5m mn: nmy 277 oy

nn

nlmi)S -194 '1y3 1721D AT1 -)ON 1y' 'ED: n'n 1WK 10M( )[ 278 im 1'pDp im nlyp i]ei 1my'm ' k5[t]5 279 n 7' nit -its

) m'aiSi ni'nS nilnp 'S: 5m 5D 5n5 -Tn' 1]r r nimi75 tin 7' n[ 280

272 274 279 280

bit atµaTOT: 'for blood'. The words from ?1 11 to 11140D seem to have been struck out. KaTr(tr)dKLV: 'a lid'. UKOUTEXLV: 'a bowl'. Cf. 14 2v 1.

0'215: i.e. vessels holding one log? It is not clear whether there is another, illegible, word at the end of the line.

195

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Translation

281 made so as to be hung on it. A peg: icouTaLV. AND ITS MIDDLE IS CHARRED (15:4): burned. Is it fit for working? 282 ... AND CHARRED (15:5): and burned. And can it still be used..., Kai TFOLTIvLVLV, for working? An exclamation. FROM THE FIRE

283 THEY EMERGE (15:7): from Jerusalem they emerge and the fire will eat them, Nebuchadnezzar will eat them. INFORM JERUSALEM 284 OF HER ABOMINATIONS (16:2) that she has done and say to her, Such and such have you done. YOUR HOMELAND (16:3): your residence, in your land of residence, and your birthplace

285 cat Evrp6$Tl aou,from the land of the Canaanite ... i.e. from an evil land in which many evils are committed 286 ... YOUR NAVEL WAS NOT CUT (16:4), as it is the way of the world for it to be cut. And your navel, that of the child, 287 orlang it was not cut. And in water you were not washed, as they used to wash a child in warm water, 288 and this washing was for rubbing, Eig tTr(XEL41L, because at the time when they washed 289 the child ...?... And salt you were not salted: and with salt

290 you were not salted: for the child is salted with salt so that its flesh should not rot. And you were not swaddled: ]aLV a6TOU. Not doing to you one of 291 as they do to a child, Kal these things

292 that we have said: your navel was not cut and in water you were not washed and you were not salted and you were not swaddled: AND YOU WERE CAST OUT IN THE OPEN

293 FIELD IN LOATHING (16:5): in reproach, ..., of your soul, for everyone loathed you and said that ... 294 AND I PASSED BY YOU AND SAW YOU (16:6), that you were rolling in your own blood: and when I saw you thus,

295 that you were rolling in your own blood, I said to you, In your blood 296 live: by(avE. 297 ... NUMEROUS (16:7): explanation: dvOpoTr..., many, like a wild plant, that grows quickly and is ... 298 ... I made you, and you increased: into a great people. And you grew: became tall in height. You came to fine ornaments: 299 ... wearing clothes, and every ornament suited you ... tall in height

300 Your breasts were formed and your pubic hair grew. But you were naked and bare:

281

282 285 286 287

KOUTcLV: unknown word. The first letter is uncertain. KOGTVa can mean a tree trunk. Kal TroLTiatvty: unidentified form of the verb 'make, do'. Kal rrp60Ti uov: presumably from 1VTp00oc, a poetic word in classical Greek for a native (nurseling) of a place: here therefore for native land (yn understood). 1110: slip for 1110? The beginning of the line is puzzling.

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Text

15

515 2'7 .9nm . nm 1zini -1421? - nrn -1'SD '157 n1'rt5 7my'm[ tnt --mm 6 b ]myn - z1n0'i - nrri - ;r1()[

281

282 283

min' nn 'u-nn -hnnn -12hrmir 5An mkn) '1nY' min' 11 ;1)b rvp

-[]'n1n5111 - I'n1n1]1 - iD1 - n'mi ID) '[1 75 7111!1 7nODO - Dln tin 284

min run 7: C401DO run r*1 oiS: 'n( )-,15 1-61 rto 1m'Din wn'i 285

n5'Sm Innm1 nine m'75 rnnn 177 m'm ninz Into tit it -ml 286 n'ort: 75'7 n'2mn i gym mon n2m it bm nnO it mim'nin 287 ( )2rtinm 7ym1 '1 'mD5'Dttm'ti 'Um[15] ns'r nn ( )7 7r m' in 288 m51 av1 - 67 it rim ' 3m it Inn - n:177 [ ]y 15 m'() [ ]nm' n5'rt 289 nSnrt tt5 rim ron =p1' nSm inn iri'5t rt51 au ,5'n 'o -517 rt5 290 nSn1 nrim 15 nimy5 it - imam 1'm[ '1e 51t Sm girt 5 ri rort mt t m 6 Ym mt () SSlt rrn

]1t'[pmD'p n5'rt 1mD' nmttC 291

n'1:1 'm nn:) 1t5 i innm 292

( )rip( *

( )1 '5' -lnin 'S'fl Sri 147 'Z 1[00]] nv11: - Syinn rt-rmrt 293 In roll! 'n'1tnwD) t : i5C n n"7 '1 *Kl 5D yn1 294

11rtnm ac n-r: 'o'j5 'nnln t5-r: biro n"rr 295 ::Mt"m '"rtt[ 296 ]erm ] TT1 77711 rt1Y' tt17m On rt1Ym 1n 11nn't 7:mn ' ( 14-rv:

tip: 75[i]t1 nrn 'ani -:1-1 nun

] 711f 75111 n[

]() n"7 15)1 n[D

288 291 293

296 297

Imm

)[

297

298

]() 11 7A) 7,17 'nD SD1 74-11: nm:1S(1 299 ]n nni - rt1Y - miDSm `Tnumi .1111 ['1mi 300

els tTr(aei4ri: `for lack', or els 1Tr1Xl$tPL: `for snatching'. Neither word suits the context well. cLs iTrd.Xei4 t (from dXe(4w, to smear or anoint) would make better sense, but the second vowel seems to be i or e. Kal 4acKL [ ]vw airroO: 'and its swaddling', from $aaK«vw. There seems to be a Greek word above the line (perhaps dv dKpaywyii, unattested). iry(ave: `recover, be well'. Usually written by(auve. D11Nf: the writing is very faint, and the reading uncertain. 197

A Commentary on Ezekiel and the Minor Prophets

15

Translation

301 you had no clothes to put on. THE TIME OF LOVING (16:8): auµµo... that you may ... 302 ... with you in intercourse. And when I saw that you were naked and bare I spread my wings, ... 303 ... you over you and covered you. And I swore to you: I cursed to you, i.e. I cursed myself ... 304 ... for ever if I do not become your husband. And I came into a contract with you: and I made a contract that ... 305 ... that I shall be your husband and you will be ... Fragment ii, recto 1

... FOR A SWEET SAVOUR (Ezekiel 16:19): ?6Epd.TrELOs. And it was ... ... OF YOUR INFIDELITIES (16:20): is this thing the least of your infidelities to you? ... 4 ... AND YOUR INFIDELITIES (16:22) which you used to commit, you have not remembered ... 5 ... with you. AND IT HAPPENED (16:23), Kty(VETOV, after all your mischief... ... Woe, woe shall come upon you. And you built yourself ... (cf. 16:24) 6 ... and it was visible from afar and they would see it ... 7 ... let us go there after whores. I HAVE STRETCHED OUT MY ARM 8 (16:27):... ... strong and great (arm) and cut down your portion: I reduced your 9 food ... for whereas you used to eat 10 ... in a week two or three ephas I only give you a single ephah. That is why it says and cut down your portion. Who 11 were disgusted with your way of fornication, for they 12 were more disgusted at whoring even than you, for they do not like fornicating 13 a lot, but a little, whereas you like fornicating a very great deal. 14 AND EVEN WITH THIS (16:28) fornication, which you committed with the Chaldeans, you were not satisfied. HOW WANTON (16:30), 2 3

15

h8dp.ao-roc, &XaoTog, (is your heart) and you have no fear of your husband. YOU BUILT YOUR COUCH AT THE HEAD OF

16 17 18

EVERY STREET (16:31), a street where everybody passes by, and your high place in every avenue (so that?) everybody would come to you for prostitution, but unlike a whore you did not charge a fee, by saying to a man in search of a whore,

If you do not pay me two gold pieces you cannot have me, but everybody had you for nothing,

301 2

wµµo...: hard to restore. Perhaps vvµµon, 'remaining together'? OcpdTreLoc: reading not entirely certain. The Hebrew word TTI'V , applied to an aroma, is generally understood to mean 'pleasing' (cf. LXX ebw&ac). I cannot find any other occurrence of this Greek adjective, but the noun OapdiTn can mean pleasure, joy, relief (Kriaras). 198

A Commentary on Ezekiel and the Minor Prophets

Text

(

15

( )[]( )itt'm n'7r nD mit55 1)= -[5 rr'n[M'; 301 ]( )pnm '1z ( )b 6ml 1)1 1'y rr'nth T4'KltD1 m11Y1m]'tr'y Kint vr5[ 302 )61 'nSD nm 'n55p i th -5 55ptt1 i5 Unmml --rnt 5nl Si' in[ 303 ].b* n't 'n'myi Irlitt 5= Kl m'tt' J5 n'nK K5 OR n51y5 'r [ 304 ] "TIM * "jm'tt ']tt n'nrc[ 305 Fragment ii, recto

]( )n inl[

( )m [

1

]f] - int] 1X1M rT [tbDk3n inn( )( ' 1VID n"nm ]rnl ( )[ ] v1 5_-) iirfi TitD'r'p `n'1 ' -TMy[ ]a t ']]nI . -[5 tti?.' 'lit '1R -11[

3

]

]'f i'1 tt1K'DDt iTlfl'] t( 2 11n1]Dr tt5

]tt ']`T rlrt [ rn 1tIJ [

] ln1K 0'K11 1'n1 plnnn ntt11 n 1'f 11[ ]( )57rK '1'U1 - nlr5 nm5 i5n n[

4 5 6 7 8

] J5 :)An rh[']yntcl '-jpln D-I)KI -hIMMI rTp[Tnn

9

tt5tt 5 inIl rnntt K51 UT)Mtt a lK MID n10'14 ']m D1X0] 10 ' -15in 171)K1 St ' p't1 - n in'i lnti 11

Tn 1n1'm - n 1b'rn 11t] 5--)17 A

rnmv5 M1n i ltn' rc5 J-77 at bt5 'Z -jrrn

na MT Mv± ith

[

12

1:11- 1 nTrK rnmy5 M'rnr t ncnltt nwl - Wn KSK nr2r 13 n'M 1WK r nK1M nal 14

,*MR Mn nUMV K5 1t]'t

OR-In J:n t11]tn -1trAt2 -j5 Jim 1nt1 tP1t3V1'7ps mltDmr]1K

15

i'ir h-1 5t: by Inn-11 5:n 11-rn r inc n'tiD rnm 11n 5: 16 nMr5 61M "MV ` pntt 1nm5 ire rn'n tt51 MTS 5rn r n'ttc 17 -['Si S _-)n o'ttn rn nyn: 1t5K 'Sv Kltn m5 :lnT 'S Inn KS am 'z 18

5

15

KdyEveTov: 'and it happened'. d8dRaOTO6, dKXacrros:'d8di.aoToT literally means 'untamed', and dKXaaTos

'unbroken'. This interpretation suits the rest of the commentary; and I have translated the Hebrew lemma accordingly. It is taken by the ancient versions as a verb. Jacob ben Reuben understands it as an adjective meaning 'wretched':

199

A Commentary on Ezekiel and the Minor Prophets

15

19

Translation

without a fee. And is such a thing known, that an adulterous wife instead of, d.VTL, her husband takes

20

strangers (16:32)? Alternatively, a wife who commits adultery with men pursuing whores under her husband takes strangers, i.e. IXOVTa

21

her husband, lµµovoc her husband in her, leaves him and takes

strangers? TO ALL WHORES (16:33) the men 22 who approach them to whore with them give a present, µETaKLVEµOV aaAevav, i.e.... 23 but you gave your gifts to all your lovers and bribed them, you gave them presents 24 to come to you to whore: this affair is d.vw KdTLu, because it would have been more fitting for them 25 to give you presents, and not you them, for such is the way of the world. BUT YOU 26 WERE THE OPPOSITE OF (OTHER) WOMEN (16:34) in the world, for they take presents from the men who whore with them 27 but you give them (presents), so the affair is upside-down. And after you no one whores: no other woman in such an affair. 28 So this fornication is perverse, or else this act (is perverse). To WHOM YOU WERE PLEASING (16:37):

29 you seemed good to them and they loved you. THE SENTENCE OF ADULTEROUS (16:38)

30 women and shedders of blood, for their sentence is (9XEL) death. AND THEY SHALL RAISE (16:40) is the same as `they shall rise' against you;

a crowd: a large number of people. I WILL PUT AN END TO YOUR INFIDELITY (16:41): you shall no longer be unfaithful because you will be dead 32 and you will no longer be in the world, and you shall no longer give a fee to the men who go after you, because you will no longer be in the 31

world,

33 BECAUSE YOU DID NOT REMEMBER (16:43) the kind deeds I did for you, the days of

34 your youth, how I took you out of Egypt and rescued you from Pharaoh's grip: 35

you have forgotten all these kindnesses and infuriated me with all

36

these things that you are doing. And I too, lo, your ways: behold, your way am I placing on your head, i.e. I shall put

37

on you like all the bad things that you are doing. Lo is the same as behold. Have you not committed

19

dvT1: 'in place of': to stress that the Hebrew word does not have its other meaning of 'under'. LXX Traprl; Symmachus 6Tr6.

20 21

lXovra...: '?having'. Very unclear, and there may be one letter missing at end (s?). 9µµovoc: 'steadfast'. Both the reading and the transcription are very uncertain.

22

µETaKLVEµoV aaXEaav: reading and transcription uncertain.

FLETaK(VTj(TLc

is

used for j -i-0 by Aquila (Zechariah 13:1); the mot "71), like µETaKLVOUµaL, means to 200

Text

A Commentary on Ezekiel and the Minor Prophets

15

k Rpn 'K 'tpit nnn nn cr3n nwKn ': rri -1:-Tn cw' 71 -prim ton 19 () mm mix O15_-) - t nK 7n 'K nrin ti'flrti ]nn VKn K 1 ti'nr 20 1rnt mm

n'nrn lfn' - nlflr 5± - nr nK 7nl ro n0'K tDtt'K nw'KS 21 1cv'Sry 11n5'7t?'n -6M3 nnfrS 1rn5K ti'K]n 22 ()[ In [nlf]6n tins n1m] n"n - iK Snl kn 5n5 3-0 nK nnf nKl 23

1'[n'tU] '1K-1 n'n ': n]nn 1t pt -nlnr j'SK :'K: TIMID i-i-D 24 'n'1 - rnK Inn p 'z tin1K nit KS1 nnnn Inix 01-1 Down 25 ti'fll'n In nlf6n 777' 1n 'ti DS1y]VJ O'VJfn In JD-1 7n 26

n0yn i nt: nnni nvn nit K5 -j'nrKl --jDn: tin 'nn 1nS nfni nKl 27 L15 MID -10K - n'wyn W 1K --DnS nn'rn fKr'nnl 28

Si: 60n - In1K ti'tin1K 1'n'1 =77=1 7:11U M "MM 29 n1n tif'n '7 ti`r n1tiM1w1 ti'mf 30 1'S]D *y'1 lnti 15yn1 'nl]nn 'n mil -n.U "nn KSrv nflrn 1'n:cvnl -M-1 by Snp 31

ID: "nn K5 'ti ti'flrn -riy tln K5 lK tiff I.= my "nn KS1 32 'n' 6K -in1K'nim tt n1]1Cfn nK nn:r K5 S 1y' 33 kn Tn1K 'nr17S '1K'n -j'nlyf 34 nynD 'n'n * &tftrr nSK 5nn 'S 'nnnl n1:11t'n nSK 5n 'r wnl 35 :'V1 t b15ti 'nn: IVKnn J_Yll nfn "in Kn 'fK tiff MOW 36 ty KS1 - k nri - nfn - Kn - ntvw nK nWK nlynn 5» i5 37

move from one place to another. aaaeuw renders various forms derived from this

root in LXX (e.g. 4 Reigns 21:8) and also in Aquila and Theodotion (e.g. 24

Jeremiah 4:1). dvw KdTW: 'upside-down'. The last word is actually vocalised KdTOU, in line with practice elsewhere in these texts. The vowel in the first word is not legible.

27

The words after 1W] are written much smaller, and continue up the left margin. The words in the margin are barely legible; I have not been able to decipher them. 201

15

A Commentary on Ezekiel and the Minor Prophets

Translation

38 fornication upon all your abominations: i.e. with all your 39

abominations that you used to commit did you not commit, and also the fornication? As an exclamation. BUT YOU DID NOT WALK IN THEIR WAYS OR COMMIT ABOMINATIONS

40 LIKE THEIRS (16:47): but you did many bad deeds and more 41

42 43

abominations than they. And almost tDp you had, you had a KpdT-%La, Kal Kpd1-r aec for yourself, for you destroyed (more) than they in all your ways: &a46E(peLv EtXES more than they in all your way.: by comes from (the same origin as) the expression I'S V17], as in My soul has seized (flbp]) my life (Job 10:1). AS I LIVE, SAYS THE LORD (16:48): it is said in reverse: I do

44 45

not live, says the Lord God, if your sister Sodom, and her daughters, has done like you

46

she and her daughters like you. BEHOLD, THIS alone WAS THE INIQUITY OF YOUR SISTER SODOM (16:49): that they had pride and a

glut of 47 bread, for she glutted herself and did not give to anyone else; and tranquillity of calm ... and in tranquillity and in calm, and she forgot the Lord, she had no fear of the Lord, she did not strengthen (the hand of the poor and needy): 49 by giving him bread. AS YOU SAW (16:50): you, Jerusalem, saw what I did to her, when 1 took them away. 50 YOU JUSTIFIED YOUR SISTER (16:51): how? Because you committed many more sins than she 51 and she committed fewer sins than you, so she was considered more righteous than you with all your abominations 52 that you committed. That is why it says you justified your sister. BEAR (16:52): i.e. that she (you?) will be destroyed ... 53 because of the abominations that she committed. OF YOUR CAPTIVES 48

(?), Jerusalem, IN THE MIDST OF THEM (16:53):...

54 and was living in the midst of Sodom. YOU SHALL BE DISGRACED FROM ALL YOU HAVE DONE (16:54):

55 you did and you committed the abominations ... 56 when you comfort them: for they, when you see, shall ... 57 committed many abominations ...

38

41

42

CD: the scribe began by writing a 5, which he altered to P. The meaning is 'over and above'. Kpd'nRa, Kai KpdTgaES: 'holding, and you held'. The Hebrew word by is normally understood as 'little' (LXX papa p.LKpav ). Here it is explained as 'holding' or 'seizing', by analogy from the Talmudic Aramaic expression b'p] r 1'S (from bp), to take or hold). In the text from Job the word is generally taken to mean 'weary' (LXX Kaµv!w). iC'm'b7p'p: there may be a dagesh in the final W. 8La$6E(peLv Eixes': literally 'to destroy you had'. I am uncertain about this transcription: perhaps it is a kind of pluperfect, 'you had corrupted'. 202

Text

A Commentary on Ezekiel and the Minor Prophets

1VID rn'fl 1 Dln01

15

IMIM.Uin 5_ MD 6*_ 'bin 5_5D rn nX 38 r 1T'Dl t 1471 nn'nt rn'tn nK o)1 MUD it 39 -mr

C7DnDI IM MDln :21n1 MD-1 n M-) MUD 5nre ' n-PUD 40

r ]4ncvrn ': -j=DS v'01t:.o-1p'p -j5 n'n tn'tonp -j5 rnn top 41 7ilh nnr

V)':5'7)TnSit'1 'j'»1 5= 42

ilvv5n Air top

to-)P

it lnntt Dnm7

01C 'art 'R "'M 'tvM nto7] iltv5nl n'S 43 J1n0 ::i tt'n Irnntt 0n0 MOD OR n'SR 'w", MAI ']re 'n 44

nnn Oln' tv' ID n'nn 5'nwn ' nnrec -non tic

45

nD:IVw] 71Ra 0,15 n'n '0 iriR fit) 111D n'n it MT rIn ' 11M n'nt 1 ec'n 46 It nn'n On 01 nml] nn'n its nnrel it'n ri nlm in-pin 1D mri5 47

]fftn it 'n5 n'n its ''' nren'1 ''' nit ri:vrn toptvnnl nlitrnnl 48 Orr innbre 4nln'Dn ntvre: ' n5 'mrDD nn nit trim nrvttC ' ori5 l5 in'S 49 mnn] nrn' ninn niRton nKnn nx '_ ' p*'n ' Iniriit me '7-iYnl 50 in 5]Dn 'Inn tp-m tt'n :vrinl '-inn na torn rnteri nreton WPM 51

]:tt'n[ ]inanny'th:'wv'irntnit&rn614-p't5l'ODOR 52 ]( )[

l() n5iodi l O'n' :tvl 'nntvD OR nlnylnn 5'trvn 53

] ON 5Dn nn5»1 'M01" nn'n nno lint 54 ]:D1nn 71tv1D 'n"nl ntp1D 'n"n 55

]nn' 'inlttl: in 'n ' inlet Inrn: 56 ]'1 rnsn MWIn nm1D n[M]71 57

45

This line seems to have been written into a blank space: it really belongs further up. Yet it has a certain relevance here.

49

'As you saw': MT 'n'lt1, 'I saw'. The last letter is pointed, to underline the

50

divergence from the Masoretic text. The disagreement is an old one: LXX has ctsov, 'I saw', whereas 'the Three' had ETSEg, 'you saw'. 'You justified your sister': the commentary makes it plain that 'sister' is singular, following the Masoretic text as written. The Masorah records a variant tradition, also attested in LXX, which makes it plural. The rendering of 'the Three' is not recorded. 203

A Commentary on Ezekiel and the Minor Prophets

15

Translation

58 YOUR SISTER SODOM WAS NOT MENTIONED BY YOUR MOUTH (16:56) ...

59 60

... by your mouth ... ...

Fragment iii, recto 1

2 3

4 5

6 7 8

9 10 11

12 13

14 15

... the nations ... them from all ... ALSO MY SABBATHS (Ezekiel 20:12): surely it is a sign between me and between them: ... icd dvd] µ&Yov ai roUS from all ... people (?), or else that Israel may know that I, the Lord, sanctify them. ... and I swore. THAT I WOULD NOT BRING THEM INTO THE LAND WHICH ... (20:15)

... as it is written in the pericope `Send out men'. Which, i.e. the land, is the gazelle of all lands, it is the most splendid of all lands, as it says in [another] place, Is this the city that they call Consummate Beauty, Delight of the Whole World? (Lamentations 2:15) ... was going. AND I POLLUTED THEM IN THEIR OWN GIFTS (20:26) which they gave to the idols,

by passing their children, all that open the womb, to desolate them, that they become

fewer, I put this knowledge into their minds, so that they might understand ... to pass their children through the fire, so that they might know that I am the Lord. And I ?incited them and did to them this thing. They, the former ones, did not walk in my commandments, and this moreover (20:27): they were not content with not walking in my commandments, but this moreover: your ancestors

reviled me, your ancestors insulted me. And how did they insult me? When I took them into the land 17 that I had raised my arm (to give them), they saw every high hill ... (20:28). The anger their offering: the anger of their offering, 18 because the holy One, blessed be He, was angry on account of their offering that they brought to their idols. 19 And there they made their sweet savours: burnt offerings and peace there they poured (l7'Y'l), offerings. And there they poured 20 their libations, libation wine. SHALL I BE CONSULTED BY YOU, HOUSE OF ISRAEL? (20:31): an exclamation. AND WHAT COMES 16

INTO

Kilt dvd µtaov airroUs: the beginning is lost, but I am fairly confident in taking this as a rendering of 0rT'VY ']'l. Cf. LXX dvd µdvov Isov Kat dvd µdvov airrww. 204

Text

A Commentary on Ezekiel and the Minor Prophets

15

]'m in o5 in'ln -ro n[n']n 58 ]( )-inic [ ]( )ntv(A

](

59 60

)[

Fragment iii, recto

'1a,1[

1

5nn nltt[

2 3

nlfl 1-11-1 - C10w[ nti

4

50r2 VJlrnltt 11ton[tctt

tyl7r ''' tt '0 tb' ninS 1tt ' !l[

5

chic r-lttn rc cntt tt'On 5:5 'nyrtvn 0[ r-INI r rc'n ivtt -chat J5 n5rz no-inn h w[ ipn: S 1V An Ylrcn 5:5 A'.-7 mttcn Ynrc r [5±5 R'-77 ':Y

6 7 8

it

r-ttrr 5± r ntzn 't1' nS'S: 17n'ty

9

r tM[n

n'S15'a. r SR wrn -irvtt rn:nnn nltt rc

t tl till n'n[

10

nrn51 n'wtt J.Un5 m -ran 5O n'm nit 1'izn: 11 ntc 'lDDt3 n1'nS :ruin m 7m nT 'nOzn Drown 12 ']tt '0 wl'w .f th 'tDRD n'n tt3 13 n: 'n'ws'l 14 mitt "r191 ' "n11Yh: 105n its =1Vnrn n 1- -1:1- 7 'flit 1v1'] mitt 119 KSrc "nlXrfl 10Sn tt5 in nS "1 it 15

'x

17 1

Art Stt R'OKl ''nltt lh14n -ptfill ' Ct 'nlA ID-W7 SV) 090 ]01P O.Un nn1 a 50 IN-l'1 '1' nit kZ

7,

1

IT

' nl:19

16

1tDR

17

'S15'an 5y M'm'= rncv mlp S'Orv: -615n ODDW 18

vz ip's'l VD 10'0'1 'thwi n15w ' ln'] n'1 rD V]'v'l SD nSlynl ' nr2'n:

7 11

19

'r

'

tzrrT

')R1

'the pericope "Send out men"': Numbers 13:1-15:41. The last sign is a line-filler. 1p'211: for this procedure see 10 2 verso 11. 205

19

' 10] 1" 00] MR 20

A Commentary on Ezekiel and the Minor Prophets

15

21

Translation

YOUR SOUL (20:32): the thought that comes into your soul shall not come to be. I do not LIVE, SAYS THE LORD

22 GOD (20:33), if, whether you like it or not, with a strong arm and outstretched forearm ... AND I SHALL BRING YOU TO JUDGMENT THERE

23 FACE TO FACE (20:35): how when I was your God you abandoned me and turned 24 to other gods, and I shall judge you for your evil doings, as 25 you did, AS I BROUGHT YOUR ANCESTORS TO JUDGMENT IN THE WILDERNESS OF THE LAND OF EGYPT (20:36): i.e. in the wilderness

26 27 28

and in the land of Egypt. AND I SHALL PASS YOU UNDER THE STAFF (20:37): as a shepherd passes his flock under his staff and selects only the fat (sheep) or only the lean, so I shall pass you under the rod, (selecting) only the righteous or only the wicked, and this

29

shall die and that shall live, and I shall bring you into the tradition of

30

the agreement: d .c TrapdSoaty of the agreement that you made with me, that I should be your God; but you abandoned me

31

and turned to other gods: now I shall bring you into the tradition of

32

the agreement: and shall repay you for not keeping it. AND I WILL CHOOSE FROM YOU (20:38):

and I shall select from you the rebels and those that transgress against me: from their land of residence, from Babylon, I shall take them out, but to the soil 34 of Israel he, one of them, shall not arrive, for they shall die on the way. 33

AS FOR YOU, HOUSE OF ISRAEL (20:39): after

35

36 37 38

39

I have done to you all these things that he has mentioned above, if you do not listen to me, this is what the Lord says: go and serve each one his idols, and no longer profane my holy name with your gifts which you give to the idols. FOR (20:40) whether you like it or not there shall come a time that in my holy mountain, in the mountain of the highlands of

Israel, the mountain of Ephraim, there, in the mountain of the highlands of Israel, all the house of Israel in its entirety shall serve. There I will want them: the burnt offerings they bring

40 me. IN THE (SWEET) SAVOUR (20:41): irrrb TOO sweet savour that you make I will want you: I shall love

you. When? When I take you out of the peoples ... and am sanctified in you in the sight of the nations, 42 for all the nations will ascribe holiness to me ... the great one, who scattered them among the nations ...

41

21

29

'I do not live': cf. fragment ii recto 43f. etc Ti v Trapd8oaLv: 'to the tradition'. Theodotion tv Tp Trapa8OaeL. 206

Text

A Commentary on Ezekiel and the Minor Prophets

''' ntt] ']tt 'n n5 - i t'i in n' 1'n n11 Si, i 1S1yrT i i

15

Vjr1n. i`7 -11

21

n]cy tin tDDV 1 -.-mm ill nprn 1'2 D.YflO 517 tt5 ntt D'Stt 22 11 tin nnn]n jtt'i 1 Mr',* 15n ntt 'n"ntvD - je 5tt D']D 23 iWttD 'o'yntl 55Dnz =ntt W1DtUtt1 -n'nntt D['S]tt "Inn 24

-11- 1=1 r i' r -k yin Vin: c to m 601 tbn: - nn'cvi 25 W-7 1 7'a9' -ivn: S,-[ r n

-1t5

:Dm

r1ttc1 26

firmt1 - `it Inon 11no'1 1nnw nnn i:nY nn 27 1D ,111 -1±5 DD-T11 - nt5 p'iYn =10n nnn n7ntt n':Dn ']n 28

7]n No n St tfi2n1 Ti'n' nr1 - ntn' 29 'nltt nnn]nl D'Sn5 nt5 n'nnv ''t2D Dn'VJDV

30

tnn 6nn n:nn n':n rim t'lnn D'Sn '-nn onthn1 31 WWt2 'nlnt1 1nin nnn-op tt5 ntvn 517 Dt DSWn1 32 tin 5n1 tin nn'-21n 5?.]t] it IC 'n 6,11 11t]n - nnn 'nniifll 33 nnnl 5' n': nnni 111: itt' tthn Dnt] 'Inn tt:' n5 5' 34

rn ith n:rn Dn nSvn5 rs cy n5n 5: nn n:nn 'niVD 35 1117 5nn tt5 -1 7 no rnt1 icy 5 515'a Vx ''' ntt n7 'Sn 36 A t4) n:nn1: 517 '7 n'S15'an 517 n']tft nnn to innn 37 5' out nnn ncv -thn nnn .5' nit -vin 'r17 1n:w nD 38 n'tt']t] ntU n151yn nYntt nrv 151n 5' m 5 17' 39 1

:nn -[1K Ynn D'mlD nnrt n014 f'] n'-1 1tSiS'n n'1: 'S 40 n'1an '175 n:] tb17]1 - byn In St 't'rim "Onn - n:nrt 41

n't os'Dn ;n5 511a'5 in 'it n'1]n 5: 10117 'S WO T 42

40 42

$Trd TOO: literally 'under the (smell)'. There may be a Greek word after D'1a t: perhaps beginning d yLo-. 207

A Commentary on Ezekiel and the Minor Prophets

15

Translation

but also gathered them from the lands where he had scattered them. AND YOU SHALL LOATHE YOURSELVES (20:43): Kal va µe ... 44 Tm at yourselves, each man to his fellow, and you will say, We have 43

sinned, because we have forsaken the Lord 45

and were serving the idols. WHEN I DO WITH YOU FOR THE SAKE OF MY NAME (20:44): When I do with you

46

goodness and gather you in from the lands, you will see that it was for the sake of my name that I did such things to you, and not according to your evil ways. TURN YOUR

47

FACE TOWARDS TEMAN (21:2): facing Jerusalem, and preach

48

to the South and prophesy to the forest of the field: to Jerusalem. GREEN WOOD (21:3): the righteous; dry wood: the wicked.

49 And the fire shall not die down but shall be a flame (C1s, 15, 4X6ya), a blaze, and they shall be burnt by it 50 from the Negev northwards, for the fire shall spread from the Negev, from Jerusalem, and shall burn all the nations that dwell northwards. A SPINNER OF PARABLES (21:5): µvGoX6yoc: all the prophecies that he 52 pronounces are all in the form of parables, and we do not know what he is saying. TURN YOUR FACE (21:7): because 53 he said this. He told them the prophecy in plain language so that they would know. Turn your face to Jerusalem, 54 this is what he said above, and prophesy to the forest of the field (21:2). Sanctuaries (21:7): the Holy of Holies and 55 the sanctuary. RIGHTEOUS AND WICKED (21:8): as he said (21:3), 51

Green wood and dry wood. TO ALL FLESH (21:9) from the Negev, from Je[rusalem

56 57

58

to the north: i.e. Nebuchadnezzar shall come and he shall begin to slay from Jerusalem, and he shall rule as far as the north, and he shall slay all the nations to the north. IT SHALL NOT RETURN AGAIN (21:10): to its sheath until it has cut off all the nations, i.e. until Nebuchadnezzar has slain all the nations he will not [return

59 to his land. GROAN WITH BREAKING OF LOINS AND WITH BITTERNESS (21:11): Groan as though ... 60 and there is no strength in you, and you are in sickness and in bitterness,, as though your son is dead, and you have bitterness 61 of soul, so you shall groan in their sight. AND ALL ARMS ARE LIMP (21:12): they have no strength, and all spirit fades ... 62 it, the thing I have heard, has come, it has happened. IT IS SHARPENED (21:14),1 KOV Or , exceedingly, and it is ?polished ...

43f. ical vd µE ...Tt: presumably a second-person verb. µtvaTe seems to be ruled out, as the vowel accompanying the m is clearly visible. Perhaps p.ETaMd)(TETE,

`repent'. 46 49

11)7fl for 1N1f1: the mistake is an indication that the scribe's spoken language was Greek, not Arabic. $Xt ya: 'a flame'. LXX 1 +X61:. 208

Text

A Commentary on Ezekiel and the Minor Prophets

15

]( )'ni'p iDn imp Mnix r'E5n r 1tDR rnYVIreTT V MM'p 111)1 43

''' nit lnnrn 'n lntcn 11t]tinl 1'nts 5m tD'n t7 MS37n 'tb 44 tint 6=1 ''t]v 137n5 tits 'nitU37n -n'S15'rI ntt n''1:11) v"711 45 'n'tv' 'Inv) J.Un '0 1371n - LTI lttn In rlet 'L1 2p1 77:10 46 qn f1 Orr -n t'n 17"I n I'M DID ' inn 5-1-ID tfi51 ' nttwD D : 47

. p'-an n5 r u VJ11' 5tt ' o,-7 y' Sts tte]M --I 5tt 48 :nn]n 70 1rwri *5rz t050 nr5 - ntnr5 i'nn Stet rwttr - m tt51 49 37tv1n ' On" Y1)

OntD D'1an 5D nt110 MTV tD11' In 2nn wren rv1Mt1W - - I 1 S 50

nlntU n1ttt]n 5D Wi±in n - 50n 5whn - i 1102 11) o'XtUr 51 5v 6 'VJ --In '3711' lntt 1'K1 -1n n15mt]] 1r 151D t]ltt 52 011' SR ]S DID -1371'tD 01t1tn ntt1:17I ntt ni15 1t]tt 1P 61tt ntsl VJ"17n w17 n': 't]'0-rpm

53

tn 137' Sts tc:n1 *Dn LW '1n 54

55 ]' In in non 5D 5:z -on' 1'371 n5 1'37 bt -im:) O11 7'1S ] 137 j " n11n nl'n5 t rr In 5'nn'1 1Dl:n Ain' t215t '62 1371 56 nlyn 5is '1137 MIOn &7 37 -iE]S 137 o'11n 57 n11n 71'n'1 MIMIC 57 :1w'1 ts5 0'11n 57 1D1:11 n117W 137 h15D 't]'lnn 5D n11cntw 137 58 ](

) '7 avrin

- nnttn

inn Irmo: nnttn -1S1tse 59

to, IM

'5' ni unit 1U'1 nlD 1:1 1'Kl 60 ]( )'l -p nn 'D ] nl1 5: n:l mm Inn n'rI' tt2l "t' 5: 111 ''375 nttn 1p Win 61 ) nn'm nM1n f'nlp'R nlmn ''nnl n37tD11 mite 62 ](

51

54 59 60 62

µvoox6yos: `a teller of tales'. `Sanctuaries': the comment relates to the fact that h'tt)nph is in the plural. There are possible traces of a letter after W. nnK W',: odd construction.

pcovi&q: `it was whetted'. Aquila (lost here) has liKO"t L&riv for mbib at verse 16. The missing word at the end of the line is probably mC1,lh (21:14). 209

A Commentary on Ezekiel and the Minor Prophets

15

63

64

Translation

cutting swiftly. It was sharpened, 6v&q, so that its edge is fine, and also polished, bveSt...

so that it loses all its dirt. And why was it sharpened and also polished? So as to slaughter was it sharpened (21:15), so as

65

to have lightning, that it should flash like lightning from being sharpened (EK Tb dK6v%ia) so much. And now ...

66

it is like this, or should we be glad? HE HAS GIVEN IT TO BE POLISHED (21:16): HE HAS GIVEN IT, THE SWORD (Tl v p.dXatpav) ...

to be polished,

that a man should hold it in his hand and kill. It was sharpened, the sword, and it was polished: 68 why was it sharpened and polished? To put it into the hand of a killer (ibid.), so that he should kill with it. ... 69 so that he should kill it. THROWN TO THE SWORD are MY PEOPLE 67

(21:17): au pt:ypkVOt to the sword are

70 my people. You should not have a difficulty over nf, because you can find many similar examples, such as It was returned flfl Moses (Exodus 10:8), 71

and it is misleading, but the explanation is that Moses and Aaron (returned). Therefore, because they are destined to be thrown

72

to the sword, for that reason slap the thigh and say Woe, something evil, TOOLXOV Tra&rly. BECAUSE IT IS A T[EST (21:18):

73

ETrtXtysav, which is the sword, i.e. it is better. THE GREAT CORPSE

(21:19) ... 74 for ... will be a sword that pierces them to be hidden. HE DIVINED WITH ARROWS (21:26): he would ... 75 ... shoot the arrow to know which way the arrow would fall; he consulted teraphim, like the sons of ... 76 ... go or against Jerusalem, and if I go shall I succeed? He looked at the liver, of ... Edc Tb au[Kt -ri 77 And when ... to attack JERUSALEM (21:27), to set upon it
78 79

rams > of iron, and to open his mouth murderously, decreeing and declaring that this one shall die and this one shall live, and this one ... and this one ... to raise their voice in a cry: ... the people on the wall and raising their voice in a cry

64 65

the on: 'it was sharpened'. LXX 6etvou. tve&...: too little remains for this word to be identified. 'dirt': or 'rust'. The phrase is borrowed from 24:6. laic Tb dK6vrlµa: 'from the whetting'. dic6vriµa is formed from dK6vf, a

66

Trly µdxatpav: 'the sword'. So Symmachus (+ Theodotion?). At the end of the

63

whetstone.

line there are traces of another Greek word and then 70D1b5.

69f. awpeyµlvot: 'heaped up'. MT MD flit 171 D1rr'5tt "lub is obscure. AV 'terrors by reason of the sword shall be upon my people'. The commentator refers 1,11M, taken as a passive participle, to W. He insists that flK is not a problem, as it occurs elsewhere with the subject of a passive verb. 210

A Commentary on Ezekiel and the Minor Prophets

Text

15

] 'Tmti -inn on - rp-i ITS nn'.-ii 'rnvQj in mn - n-I; rr3: nmiD 63 mn thca :ca 6 -inn nai mn nn Sin - innSn SD Mnr nsni 64 ]( ](

) Sy nnyi sin icn'rpnitDYn plt »tncv »: n5 nrn 65 )n5 ( )tA 1n'Zna'ta iln in'i -7n5 in 1n'i - cv'rm IN ID n'nn 66

In ic'm :inn hin - anin ni'nSi i= w'n nnin ryisn5 nnic 67 ] - nny anon rn'n5 rnn -r': nnin nn5 - Mini rrmn Mn 5':0s 68 In :-in Sn nmr-no -MD me 1'n t1 Sac ian nnln nniz nn'n 69 110n nit :101"I Ins init» nsnn MM-71 'S nn J MV'' Sn1 -'nv 70 ]'niat3 rn'n5 n'n'ny tit Sy - p5 - lnnic nrynn imnti - nyru» 71 In -'D jinn 1i5'm in -imn IN nrci S-p' Sic I=o rrf 5y -:in Sit 72 ]( )± - Sinai SSr r nrn': n'n nnica 6i5D nnnn n'n -1na'St'n 73 ]w n[

]' rnn - yn: 5in5In - nnnn5 - nS Tir to min rirT[

].u lt [D's]-inn No rnn Sis' 'pi rn 'nn y-r'S rnn nSirv i[

74 75

]vSinrv.'n ( )SSw it inn: nici - rrSyn jSn niei 61-1'2 IN -[5[ 76 nnsSi Sn:Scv ' n'Sn nith viii: nits ( ) nyvn [ 77 ) nn - ( ) nn - n'rr mm rnn' nT rnini ifla n'a'ry - r1st[ nS 78 ]rln: Sip nip n'n'im nnin: oyn n'S's( )n innn Sip n'[in5 79

73 74

'Moses': literally 'the Moses'. For this Greek usage cf. fragment i recto 167. TraOtly: Unclear. The second word seems to be Trd6Tl, 'disaster, 'misfortune'. TrtXtyµav: presumably 'a test' (like ikEytts). Cf. t4yµ6c, Psalm 149:7. For comment on verses 20-21 see below, lines 97ff.

76

Ets Tt) au[K(LTL: 'to the liver'.

77

Before'fl±W the word n'1O ('battering rams') is missing: it was perhaps added

71

72

ToOtXov

above the line, and obliterated subsequently.

211

A Commentary on Ezekiel and the Minor Prophets

15

80

Translation

... they will bring the wall down, as Israel did at Jericho (cf. Joshua 6:20). AND IT SHALL BE TO THEM (21:28), to Israel, (i.e.) the

divination that Nebuchadnezzar performed, like a false divination in their sight, for Israel were saying, It is false, the divination of 82 Nebuchadnezzar, ouK gvetpo. And they, Israel, were the object of vows for them, from Nebuchadnezzar and his people, for Nebuchadnezzar 83 would... to them, such as `All the worlds that Heaven has created have seen ... 84 ... Israel have sinned ... are numerous in your sight, and they are doomed to be placed in my power: you are great ... 85 ... for this divination that I am performing.' And he, Nebuchadnezzar, by means of this vow would recall 86 the iniqu]ity of Israel so that they would be trapped in his power. ... 81

IQov

87

88

...

Nebuchadnezzar. ON ACCOUNT OF YOUR RECALLING (21:29): ytd vat µvrlµove ...

(Whose) day has come (21:30):

... him the prophet ... o8e...

89 90

... at a time of iniquity, end (ibid.) ...

...KOUaTos Ev Ko'rrKj, on account of his iniquity. REMOVE (21:31): cast

off the diadem and raise the crown into his, Nebuchadnezzar's, hand. This crown of Zedekiah, this is 92 not your crown, this is not, i.e. it will not be yours but Nebuchadnezzar's. 93 The low (ri5EDrT) (ibid.) (is the same as) 5=1. Alternatively, if you were. 91

to say Tt ...tv *Wil ... 94 95 96 97

to say, now comes the time of the low, of Nebuchadnezzar, who is now lower and smaller than you:.. him from you, and go and lower the high. I SHALL RUIN THIS ONE TOO (21:32): i.e. this crown too: this is not his reward, that the crown should be his; but ...

shall come Media, whose right it is ... and I will give it, the crown, to

him. We return to the verse SO AS [TO MELT 98 THE HEART (21:20): so that the heart may be melted, XGvty Kap8tac ; or you may say to melt the heart, ...uvty .. 99 and many are the stumblingblocks, on their, Israel's, gates, ?woe made

like lightning, ov ya...Ta e..., made like [lightning,

82

obK 1 vetpo , if correct, means 'not a dream', but the reading is uncertain. The

86 87

taov: 'equals'.

parchment is badly damaged and folded at this point.

yt8

vd:

wr .love ...: 'so that you may recall'.

µvq sovcu6fivat . 88

Cf. Symmachus Std

Td

4niltvµtvrl: 'counted', 'approved by vote'. The parchment is nicked and it is very hard to make out the Greek words. 212

A Commentary on Ezekiel and the Minor Prophets

Text

15

80 ] bop,-7 t'S on5 m m im i'] 0' IUD non -nnlnn rim *.?r [ 81 KID 07D lDIM nrwiD mn[tU ] o7n w' 17v) V' 61rt rn 'o ]'D

rn n'nU 'lily 1n1 -oln]n -nn5 yl:tv'9120 tb' Mill -11'i1j1K oln[] ] till SOn [ ]rvv -10K 'bSlvn S0 'p 15( )[ ]( ) ]'tot ]5115a nnrt '1'0 incn5 innn --]'r* O'0' [ 16-? wrl O[ ]own nrnrto Porn n'n 51m rtlm now ']n -INrt nrn oopn 5y[ ] 11tU'rt ( ]

)' 1rt 1nr rt0(

(

)

82 83

84

) .11'] onnn5 'no cb'S ]1[

85 86

p:1n'IW ' porn jr - tA= rt'0rl lnlL [

88

) - Y7 ]1y nyn

87

89 90

[

]inn 1'S0171 1'on .111D S'000 't17rrt tvlr old[

nt

](

( ](

) rt5 n 1Y5 nlr yn nrt1 - X010:5 - nlr yn o'11-il )n' 5101S rkSrt i5V mm KS b1S0 Lr rtS'Sty tDyn n(

)

91

92

OR 'o -[ K ton Wn - nSttnn 93 ] n5Prv 1'( )'to 5DWn nD rt0 nnD -1n15 94 ) Inn rn71 nnv SDV Rlnty ) MAT oa t2'tDR my £ryn moan JSl - -inn ln1R 95 ] n( ) to) ( (

) 50at '*V rTtD T n'nnty ( )Sn011:0 nr 1'n R5 nltbyn 96

nnS']vn5 71000 1r1rr1 nlt vn tin ( ) cbnn lS tbrt '1n A:1' 97 ] ''r r() 05 albs r -MK 1L - flk'1i7 1'rv'S 05 MM t;5 ' 05 98 ]5 rr m ()'rc LtP( )airs - 7105 rmoD rlrt tO'5 Dtv 50 SD tbnn 1m 99

90 93 98 99

...KODUTO$' tv KO": the transcription of Greek speculative. taken etymologically as 'cutting' (Komj). T1 ...LV: 'what is ...?'

r7 is apparently

X ,aiv Kap&Lac : 'loosening of the heart'. Kap&ac is actually written Kap8tms. There are traces of another Greek word at the end of the line. 06 ya...Ta e...: I am unable to restore the Greek words. 213

A Commentary on Ezekiel and the Minor Prophets

15

Translation

100 diminished for slaughter, OXLywµ&rl, i.e. it is diminished because it is ?weakened, for to a man ... 101 it is ?weakened, and ?made for slaughter, to be slaughtering. And some say that it ?makes: his ?sword ?from 102 wood and from stone. And alternatively ou KdVVEL, but makes for slaughter. BE UNITED (21:21):

103 ...?turn left (ibid.), and in the north, in every place they are 104 ... to them that Nebuchadnezzar comes and ravages them 105 they will be a disgrace (cf. 21:33) ... ?say the sword, the sword will be opened and will be polished for slaughter 106 to prepare it and to mend it well so as to flash, VdaTpdTrTEL. WHEN THEY SEE VISIONS FOR YOU IN VAIN AND PRACTISE DIVINATION

107 FOR YOU FALSELY (21:34), and you say, Nebuchadnezzar will not catch me, he will drive me out, therefore

108 have I given you to the necks of corpses of evil men, i.e. I have given you to the necks of the people of Nebuchadnezzar, 109 who are evil so as to kill you. To the necks: Trpbc Ids SuvdµEtc. 110 They are corpses of evil men for Nebuchadnezzar, 111 and so it was ..., for Nebuchadnezzar ravaged the Ammonites; whose day also came ... 112 of the Babylonians, at the time when he ravaged her, and also ...

113 there came Media and ravaged him. RETURN the sword TO ITS SHEATH? (21:35) No. In the place where you were created ... 114 in your native land I shall judge you: for I shall bring Nebuchadnezzar into your place and he shall judge you as 115 you did. I SHALL BLOW UPON YOU (21:36): Ouoijaw upon you; and this (word) 'I shall blow' comes from (the same word as) ... 116 And I shall hand you over to men, the people of Nebuchadnezzar, who are eradicators, taXE(4ovTES ... 117 they are craftsmen, TEXV(TES, and each and every one of them is a killer: they are craftsmen 118 of taking up the sword and killing. Eradicators (D'1571t) comes from (the same word as) You shall eradicate evil (e.g. Deuteronomy 13:6) or 119 So you shall eradicate innocent blood (Deuteronomy 21:9). YOUR BLOOD SHALL BE INSIDE ... THE GROUND (21:37): it shall be

120 covered and shall not be visible outside, above the ground, and I shall not see it ... 121 from your enemies (Judges 11:36), and also the verse ... the voice of your brother's blood is crying out to me from the ground (Genesis 4:10)

122 is interpreted in this way: the voice of your brother's blood is outside, above the ground, and not 100 6Mywpkvrl: 'diminished'. The w is not certain. 102 oO IcdIweL : 'is not weary'. 103f. The manuscript is damaged, and little is legible for sure. It is unclear where the interpolated comment on verse 21 ends and the comment on verse 33 begins. 106 vdarpdTrTEL: 'so as to flash (like lightning)'. Cf. 'the Three' (lacking here) at verse 15: d arpam`iv. 214

Text

A Commentary on Ezekiel and the Minor Prophets

15

15 m'tfi5 'D nttSnm 1't'i 1 i itbiDb O1SD --)rn'S1tt - bS rime 100 ] n'n nowu it 41 - nn:its rn'riS n:t.1h now nn5ii lol In -1Di[

'inttnn - i ivtu fto n5n 'in71tt intt -inn m iMtt 1M r9 102 ) 103 1'mm iph S 110s]1 Own (

'irn1

A12,10 n5 n(

) 104

) r iwn (

) 1077 rn' 105

itD1lh nht i n'r in i imne ]inn hnnn - -1(

D7121 ttlm 15 inn -'top-mm 7i: 65 w ton impn51 nnln 1'xn5 106

''inn 51mri mien' t45 Dt: 'nltt 'D hnnl niD 75 107 iris Stt mitt 'nnm t;iSD tyi 5n girls 5n jnit: 'nru 108 mhrimmtUli12 ''Mils Sn --min )rib 'DV)i Dim 109

) to

(

till' h1'

cwi 'SSr 110

n Ah thn -11OD 'm nn h'-inn ( ) i i'n p1 i l l n

In m1 d'in' - i5 i mm nD 'S=Sw 112 )v nn tin= ton 15h: -ln5 -yn Sn hinir:ton -in'ini11'112 tt: 113 itvn: jnin t9112m'1 ihlph]

nn n'Dnm ' itt t7112mn 5o ih 114

) t nnm 1h msn ii n2'1 -5D icv'w'p - 5.v ntn - n'VD 115

]ttl tU'U]iWS01?'ifi 'iVi: i V) iti:] v 'tznn 'i': h nil 116 ']hin rm n'nwn inns into SD rrnl m'gr»'c? 'min i 117 ,rzi yin n-u:i 11m512 tts' -m-p- win mlinS Din 010n5 118

]n'n' rin5 (

) -1n irm phi -'7mn in inn rim 119 rt5 5.U=

]1tn nnli mitt n51 rln: nits] n'n' ASi '1DD 120 ) 71DIn ml 'j'D'lnh 121 nun p 122 tt51 rittn Sinn rlnn 1'i' i'ntft 1121 S1p

Y'11fi1-i 112 'Sn pint `J'nn '121 517 (

109 rrp*S Tdis SuvdµELs': 'to the powers'. Presumably associating iLtis with CS. 115 +um'iam: 'I shall blow'. in LXX at 9:6 (cf. 25:15). 116 teaXE($oVTE$: 'annihilators'. n'rTmn is 117 TEXV(TES: 'craftsmen'. This is the standard translation of thin (e.g. LXX Deuteronomy 27:15). 215

A Commentary on Ezekiel and the Minor Prophets

15

Translation

123 covered up inside the ground so that I cannot see it and not avenge him, but they are 124 visible above the ground crying out to me, and I will avenge him. WILL YOU JUDGE THE CITY OF BLOOD (22:2),

125 (i.e.) murders, (the city) that sheds blood; and make known all its abominations that it has done. AND YOU SHALL SAY (22:3):... 126 ... you have done and you have sinned, ... shall come 127 ... and you shall complete 128 its ... until Tb TrX1 pwa ta, to the years ... 129 ... the years of ... to now, from now ... 130 ... for your days and your years (22:4) are completed,

therefore,

because ...

... THE NEAR LANDS (22:4-5) ... ... the far ones, that are far ... ... infamous ... ... ... and now you have become ... ... many. EACH (22:6) ... ... do thus, so as to sp[ill blood ... honour him. WITH OPPRESSION (22:7) ... ... from him with oppression ... they have maltreated in you.... ... all my? blood that was in them ... 141 ... and tithes. INFORMERS (22:9) ... 142 ... and so ... his father ... 131

132 133 134 135 136 137 138 139 140

143 ...os ...

Fragment iv, recto 1

2 3

4 5

6 7 8

...

... so that there is an odour ... ... etc. AND THE SOUND OF A LIGHT-HEARTED CROWD (23:42): many people. The sound was ... ... they were very big and tall ... that is why he says great people. Alternatively, great people: the envoys who were ... ... them to come to you ... innumerable. WORN OUT BY ADULTERIES (23:43): who from her youth to her old age ... and grew old in her infidelities. And each and every one CONSORTED WITH HER [AS ONE CONSORTS

9

WITH A WHORE (23:44): so they consorted with Oholah. Fornicating women: they fornicated ...

10

filth. Concerning the nations who will ravage him he says [... THE SENTENCE

127 ?TTTaLQES: 'you blundered'. 216

Text

A Commentary on Ezekiel and the Minor Prophets

15

"D

17 j1Cl

i r Kt R lnlf ov]tt tt i onltt i rtt1m n'rr nftj 5n2Z 1oon' 123

n'tYf n'D ntt tDnT ]ntt1 T Tntvy `>tott

WK -11 124

1n1tt 1011%K1 "5tt p.ur-P1

bin '» rim yiim -n'nl r onivirv ' rnn'r3-r 125 ) 126

) n crn n'tDD(

min.? (

ntt ntthri(

127

)

)n1xv5 teon'Spln 11) ( ) -I nlN] MW -w n5v(

](

) . r5m -[( rnmty nn (

](

) 128 ) 129

) ':) 5y P 5v J'rnxil 1V lt]Snty] 'D [ rn:]liprT niYnttt ( In nlplrn 1, tD nlplrrn rn( )hltt ( )n hn t

]( ](

](

)n"n;nDl(

)[

]( ](

[

)[

)[

133

)[ )[

134

) tv'l )[ )Mv F' ' -p o'VJw( ) 5D1( ]( ) ott ptzn : -lrnf o'12Y2 ( ) 1701=1 vnr 'i5 (A ]( ) -j: Inn ( ](

)[

t1 5D (A

)

](

) 'tv]tt - M-W.U l ( ]tU 1'ntt (X ]( ) ](

130 131 132

)[

135 136 137 138

139 140

A

141

1[

142 143

rvi[

Fragment iv, recto ](

X

1

]]1 ' R'n n'f'W ''D -7[

2

11

]i T'i 1 51pn 1'5to

:s inn 71 in 1[

) lnrn 0t11f1 [n'S1]1

3

4 )'ntv o'rn5Ofl -0-Ii 1n k 1 o-rrt :11 iK 'p't5 5 ( )'n -j'Sre tt1o5 ornK 6 ntDK ' D1tt'] ±5 '-100n 11t 7 ]x']71 ID 1 M'11= o ]mi lfK So rnSK ttC'1 - r'nvn: nni n 8 ]( )r1 in rnW'K - rK 5K 1ttC p it OR 5K 9 ](

1'i I[

] 76tt irnK Et'lrn 1DK o'lal 5':co: - nnnr 10

128 Td TuXt'ipmµa: 'the fullness', 'the fulfilment'. 217

A Commentary on Ezekiel and the Minor Prophets

15

11

Translation

FOR ADULTERY AND THE SENTENCE FOR BLOODSHED (23:45),

because the legal penalty for adultery is death, as [it is written, The adulterer shall surely 12 be put to death (Leviticus 20:10), and the legal penalty for shedding 13

human blood is death (cf. Genesis 9:6): now you shall be sen[tenced to the legal penalty for adultery and bloodshed, and you shall be put to death. And ASSEMBLY (23:46): many people; to be removed: EL [

14

for they shall leave their land and move, and go into exile. AND THEY

15

people. ALL THE WOMEN SHALL BE TAUGHT (23:48): when I kill you and put you to death, then will all the women learn s[ense, Kal vd TraLSeuOovv. AND YOU SHALL BEAR THE SINS OF YOUR IDOLS (23:49): vdTroxd.[#Te according to your sins; and you shall know that I am the Lord, and that I decr[eed this fate for you, that you should be killed. THE NAME OF THE DAY,

SHALL STONE: prlyp.aTiaovv a stone, the a[ssembly, many 16

17

that very SELFSAME DAY (24:2)

... name of the day, either [Mon]day or [Tuesday] or We[dnesday] or Thursday. The king of Babylon besieged 19 Jerusalem: con]cerning this we have ... ITS PIECES (24:4): of the pot, or of the flock 20 ... the choice bones of the flock fill the pot. THE CHOICE (24:5) limbs 18

its bottom] els Tay KWXov of the cooking-pot, so that the bones will stew well. Boi[l its boilings 22 ... [3pdaµaTa avrr-19: you should put a lot of wood into the hearth so as 23 ... fire in the ... much wood in the ... its bones that are inside it. WOE 21

shall there be TO THE BLOODY CITY (24:6);

24 in its pieces, in its pieces bring it out: and the ... cooked so much that the different kinds of things that were in it became fused together 25 and not one of them remained. SHE DID NOT POUR IT ON THE GROUND FOR THE DUST TO COVER IT (24:7): so that I should not

26 27

see it, the blood, [but she put it] on the bare rock for me to see it and be angry,

to arouse fur[y, to wreak vengeance,] I have placed it so that it, the blood, cannot be covered (24:8) in the ground. I SHALL MAKE A GREAT

28 PYRE (24:9)] and put on wood (24:10) ... and the meat in the pot shall be finished off and burnt ... 29 ... boil away the broth, because you are to put a lot of wood onto the hearth, and then immediately ... 13

`many people':

cf. LXX dxaov; Aquila, Theodotion (23:47) EKKXTIa(a

('assembly').

'to be removed': I have retained this translation from AV to bring out the argument: the Hebrew word is normally understood as 'terror' (LXX The commentator associated 71yt with I ft, 'to move'. 14

pTiyµaT(aouv: `they shall split (a stone)'; from pnyp.a, a crack or split (cf. 11 4v 10). The word is undoubtedly chosen here because of its similarity to the Hebrew root rgm, 'to stone'. 218

A Commentary on Ezekiel and the Minor Prophets

Text

15

] -lWtc) nlt2'W to' II-P-1 1tt1n 'D . -l S1tZ 6Wt31 - Stt1] 11 ](

)Wrv' my - nt'w 1r-l12-79 r 0-1 -j tom pl - q K11-1 12

]'K i DTn'

-:r = - 5n71 - `[1n'n'i ntrx15tzn nlnk']5v o'r"tn t 13

]p 10tt

5'1 WIT-1 : rt c 1ttY'W 14

1

7n 50 nun rin5' f*'r1'nttl Inn K tbtit - tbrn, 50 roln -o-) 15 ]-lT)l ''I 'PIK iD b7il 10'nrtr'n0 'C7'± t] -k= 515) 6nl 01,101 kill -1OSD OYy ntt[

))1ntTt O

]1'i i DVS (

16

nr p'Ss 17

1!! [

5tt 500 6 Ino ''torn IN '.U[ in [ INift itt - n'ohto nn) n 1-l( )ry n (X

] D1'

IN :l'n no [

]( ) 1)5 vii rr ] n'no'tk t t2 --lion t rnt rt56 1K 5W ( )52D r nmlr2 5(

)[

20

]nn 01x,0 mimes r 15mn'to ''t omit cv 1151pmto'( )[ 'n0 i fn1 ;nip: rim n'YS7 o'nnro - tU'tD tt KtDrnt( )[

21

rn':: n'r o'Y( ) tnn n'y0 n'rn '1tt ' t ino nnto n'nYD [ t

18 19

ino rn r ntott o')'t3r r 10=11 Bonn -150[

22

]no ON i[ 23 l( )cvnl Y171 cil5 hn:5 24

tt rt5i --lay Si, nlo05 t;n 5y Min tt5[ ]yonl into nttln n' tltl ft hic Si, [

16 -lnK nn1) n t i 25 ] 0'Tt lnltt -W -l 26 ]ran n15,vn5 5'omo 27 5'n)tt - rnrtr i ulno lrto nnn ton 505 rn [ ] - rncv'rn -lion -ITN nvrn nni[ I n's o' : ()[ 28 ]( )1 n'n nttl nn'00 r inn D'YS) o')onv - r inn-un nn-O( )[ 29

16

20 21

22 24 27

Kal v8 TraL8EU000v: `and that they may be instructed'. vdrioXdpeTe: `that you may receive'. '1r1b: MT "In=. eis Tbv KWXov: `to the bottom'. ... ppdagaTa aiTrjs: `its boilings'. u']'bn: the reading of this word is not certain.

1tt3 does not make good sense: the scribe may have begun to write rncc by mistake. 219

A Commentary on Ezekiel and the Minor Prophets

15

Translation

30 be burnt ... the cooking pot will be empty (24:11), without ... 31 ... and the impurities inside it be melted ... µofrrawp.a ... 32 ...Ov inside it and the explanation of D[1fl is ... SO THAT I SHOULD PURGE YOU (24:13) ... 33 I said to you that ... until I have assuaged my anger in you.... 34 ... cut you off. I WILL NOT LET GO (24:14): ... THE DELIGHT [OF YOUR EYES (24:16):] your wife who is ... 35

your eyes, and your tear shall not come, because a tear ... GROAN SILENTLY (24:17) and ...

groan, i.e. concerning groaning and sighing, beware, be silent and do not groan; and do not swathe .37 the moustache: and do not wrap a scarf round your cheeks as mourners do; and bread of men do not [eat 38 ... people bring so as to eat with you ... do not eat bread ... 39 WHAT ARE] THESE THINGS TO US? (24:19): what are these things that you are [doing ... 40 ... That you are doing: TQ i ab are doing. I WILL PROFANE MY 36

SANCTUARY (24:21) ... 41

42

because of which he said ... my sanctuary, the pride of your strength, and you walked tall and upright, I will profane it ...

... your ... YOU SHALL PINE AWAY FOR YOUR INIQUITIES (24:23): Kal Vb. XWE&TE El, [.. .

43 44 45 46

... big ... that was in somebody's house ... ... his brothers. Alternatively, I will ... ... DEL[IGHT OF THEIR EYES (24:25):... ... and the desire of their souls ...

47

...

Fragment i, verso 1

2 3

4 5 6 7

...

... lands which you do not know (32:9). I SHALL SHOCK MANY PEOPLES WITH YOU (32:10): va EI:Ex aw many peoples. Their hair will stand on end (with) fear when I brandish ... my sword: cf. it flies (e.g. Psalm 91:5). They shall tremble in a moment, speedily, and each for his own soul shall flee to escape. THEN I SHALL SINK THEIR WATER (32:14): i.e. it will be reduced. IT SHALL BE SUNG AS A DIRGE (32:16): by everybody. WAIL FOR THE MULTITUDE OF EGYPT AND TAKE IT DOWN (32:18): to Sheol ...

take her down to Sheol ... ... With those who descend into the pit: with many others ... have descended into the pit, so shall these

31f. µo&TVwµa: 'dirt' (see Kriaras s.v. µofivTCwµa).

40 42

Td lab: 'that you'. Kal vd au6eLTE El...: 'and that you shall ?fade away...'. 220

Et...: presumably Els.

A Commentary on Ezekiel and the Minor Prophets

Text

(

)[

n'(

]'S

n(

](

) nc f v'° (

) 1D-1b(

)m: (

) ,[

)tDi r rt2ixin 17(

](1

)[

]() 1 ran nit ;rn -ID [

]( )[

15

)[

31

'n[

32 33 34 35 36 37 38

l ;n C11 r ]m -[5 n1K

I t nn nK ()5()K ' y10K K5 -

]() K'nm 1nmK ()[

]i unn

It n 1'cvp'n nn

30

]tenth in= n»[

It 'ynn nn rthi -7y

%Kn ].un n5i - p n t51 T -min - nlAnl 1%Knm 5'mm ] KS th]n 51 ' 'S':Kn 1mD' -12)nc -j'n'S 5i nnlo 'mn t 0i tb y

) 1r 15DK'm "ID 'm]K 1K'r n[ ]() ]yn n D1 'nnnn n5K nn .1h n5K[ ]( )[ ] 'mnpn nK SSnn ']]i i - i r nv 'tz mo - ti n' 'D - Ci[

]( )K n5 S:tn K5 (

39

40

'rrpn () n w &:ms ) 1n1K Rn'n,i 'nrnnipm nnlpi snip: 't51n i' rn1 liD 11m) 41

](

l()

t'n'Sxfp yn pw

n( ]( )K] Sthv n'22 771 non 51ta[

42 43

)[

16tiA irnA[

44 45

) nK 'i'i, nn[

(

46

]M] Run nK1 [ ](

47

1

Fragment i, verso ]nn[

1

)[ .1mufli 'r1y K[5] mii( ]( yvown . nrn' ' nii Si, m' ':1 'nu ir:5"Me1K] ':In tSi I= '?.7n ]( )0] irrr' 1t= 5':m] m'n1 ' nnnnn yri5 ;n1 ' iyrr Sn -.1121p1 ' 1'Tm '*D t]'n u4pml fii SYrm 5]y ] Sitmn rln'nin [ ]( ) nmvn mmAn ' SiKmn irr r -fri k 6[n

]n' p nin: Inn' [

3

vd

] 6':1 '1n k 1 ' 71?. 71' nn ' (

crw: Not identified.

221

)fu 1n[

2 3

4

5 6 7

15

8

A Commentary on Ezekiel and the Minor Prophets

Translation

descended into the pit, (i.e.) the grave. And THAN WHOM (32:19), commoner or king, are you more charming, so that you are unwilling ...

9

descend, ?KupL, and be laid to rest in Sheol and also descend with

10

IN THE MIDST OF THOSE SLAIN BY THE SWORD SHALL THEY FALL

uncircumcised men, with the uncircumcised who ...

(32:20) with her, and with the sword that is drawn they pull her ... the dead see it. THE STRONG AMONG THE MIGHTY (32:21), of iro).LapXoL of the mighty shall speak to him and with 12 those who descended to Sheol and lie, these uncircumcised men, with 11

those slain by the sword. WHO CAUSED TERROR 13

14 15

16 17 18

IN THE LAND OF THE LIVING (32:23): for the living saw how they died and they were terrified ... great and mighty men lived and died, how much the more shall we too die ...

Who caused terror, fear, in the land of the living, in the world when they were alive, i.e. they used to frighten ... the world when they were alive. THERE (32:26) in Sheol is Elam and all its multitudes. Slain by the sword, like ... ... birou they imposed their fear on the land of the living, and they were afraid of ... ... WITH THEIR TERROR and FROM THEIR MIGHT (32:30): that they had in the world they were ashamed and they died. And all these ...

19

PHARAOH SHALL SEE AND SHALL BE CONSOLED (32:3 1) for himself and shall say: 51rou they ...

20 21

... I do. SWORD (33:2): of the enemy. AND THE HEARER HEARS (33:4): of the people ... ... escapes, and that is why he dies. Or and the hearer hears the sound

22

of the horn and does not take warning ... and the sword of the enemy comes and takes him, his blood shall be

23

on his own head. FROM THE WATCHMAN (33:6): ... that you shall kill him. AND WARN THEM FROM ME (33:7): that the Lord has said such and such ...

24 the sins (33:10) that we are committing; pining away, Xv6µevoL, from our sins ... and the Lord will repay us ... 25 for them many ills and how shall we live? THE RIGHTEOUSNESS OF THE RIGHTEOUS (33:12): t dKpL(i(rrrlTa Kal EIT Tb righteous

... Tou taou, shall not save him on the day he commits transgression. And the righteous will not be able to live by it, the righteous that he 27 does, on the day he sins. IF that VILLAIN RETURNS THE PLEDGE (33:15) he has taken, repays the plunder that he has stolen to ..., 28 and walks in the statutes of life, the precepts of the Torah that a man shall do and live by them (cf. 20:llff.; Leviticus 18:5). THE WAY OF 26

THE LORD IS NOT FAIR (33:17): 9 11 14 17 19

KupL : perhaps 'Sir'?

of TroVp.apXoL: 'the warlords'. LXX of ytyavTes. Cf. lines 105f. 'shall we die': literally 'shall we not die'. 8Trou: probably 'who', relative. 8Trou: 'whatever' (?). 222

A Commentary on Ezekiel and the Minor Prophets

Text

15

]m nsnn re51 My] [n]nee 15r2 IN :IR 't3r]1 - n;-3: n1:: 15'* 8 9 ]( ) nmm 5nyn oD -5-1.U rim -ft o]1 S1rem] 5mm N-111? nni iomin tn' nmte onrni nny 6' err 'SSrr -[in[o 10 -:'mn ,nlw 11 im 'S'te 15 ]rlrei 1S 1:]1-1

mnn 1]n]5 -on onn 'SSn :y rtSrtn 5,vn i:omi 51rem: inn' nmc 12 ] innnnn inn -jre'n n"nn mmx iron 'o - o"rr rnre: 13 ) 14 ] re5 nim K5m pin 505 1]K :]1 inrn rrt :'Srw n'nim ( :']ren'nn rn 6*D ':"rt 1'n= i17: ':"r An - rren' - n'nrt in nmA 15 ] 1r] nnn 'SSirh - ir2n 51 :S'y m' Sic: :m - rr'rn ivn n() 16 ] ']en W're'n' rn1 :"rT rmmn omen' rim :']n1) 1'n mix ()[ 17 ) 18 ]n nSm So11nO, :'m1: rn 'n :n5 n'nm to]o1 hint ( 19 :rt 1n* - nnwl In= S10 Drr']1 in [re'n n9nn ](

]( ) am In - Dnimn DOm1 - Y'1K Sm - Dnrt - nmm () ']K 20 21 )[ ) KS, bri Sip me mn ynml 1A - rin pS1 - tft(

]() to

.1-141-14 t0 1O1 pm :'1K5m :nn rclsrn 1m( )[

]() 22

]( ) 23 ]( )''' nrne' p1 p ':) '')tY :mK in1 -1fT1]nnnm [ ]( )''' 1]5 *m'1 1]( ) 6no']'O1re'S :'7O] D'miy 1]!e mre niKt9rt() 24 1Yln m'Kj retDi rl:'nprrre 1N-,T rims - n'n) 1'K1 nirn niI 65':m: 25

K]ir,01m npnsn n: m'rTS Sr KS p'-rs1 - DMM M MD o1': 3n KS 1m'Klb i6() 26 ]'5 65m' ( Sn mK T] umnn rein :'m' Sr nmm Sr lnW :1': n61y 27 ] inn pn' KS - iSn -m: in) omen :Hire nmy' nmx nn( )[ ]6"nn j r± 28

24 Xu6µevol: 'pining away'. Cf. fragment iv recto 42. 2Sf. i dKPLp6T7lTa Kal El$' Td (TaaBLK) ... TOO taov: obscure. dKPLp6TTITa does not seem to be attested elsewhere: it could mean 'discrimination' or perhaps 'high

price'. The missing word could be dTrd. The whole phrase might mean 'the discrimination even in favour of the righteous from his equal'. 223

15

29 30

A Commentary on Ezekiel and the Minor Prophets

Translation

for we see a man who is righteous dying, and we see a villain living; but as for them their way ... the way is not fair. As for me, I SHALL JUDGE YOU, HOUSE OF ISRAEL, EACH ACCORDING TO HIS WAYS (33:20) that he does. And

the ?prophecy of the Lord, or, and the success, the might of the Lord. AND the Lord OPENED MY MOUTH (33:22) in the evening until the fugitive came to me 32 in the morning. And he opened my mouth and I said to them, I should not have told you that you were going to be destroyed, because you would not have believed me. 33 THE INHABITANTS OF THESE RUINS (33:24) in Jerusalem, whom 31

Nebuchadnezzar allowed to live there. SHALL YOU 34 POSSESS THE LAND (33:25): an exclamation. YOU STAND ON - with - YOUR SWORDS (33:26) on your way to kill. TALKING OF YOU (33:30): 35 ... that one talks to another under the walls of your homes. LIKE THE COMING (33:31) of a great mass of people. And they sit ... 36 love-songs (D':11D) in their mouths, them they do, but their heart goes after their own gain, it goes ... 37 to one and they take away from him all the gold he has. ']a9: opylaµaTa ... 38 LIKE THE MUSIC OF ']IV (33:32): an organ (6pyavov), which, i.e. the music, is in fine voice and well played ... 39 a man ... his heart is delighted and he loves listening to it, but after he leaves ... 40 from his heart, so they appear to be coming to hear your words ... 41 them like the music and they do not do them. THE HEALTHY, fat ONE YOU SACRIFICED (34:3) ...

all the kings of Israel he calls the shepherds of Israel (34:2). THE ILL (34:4), those that were sick, you did not strengthen, 43 which were walking calmly. You did not dress, t .nrXaaTpuaETE, that you will apply a cure and it recovers its health. 44 The straying sheep, which had become separated a short distance from the flock and was wandering, you did not return to the flock. And the one 45 which was lost and was never seen again you did not search for. AND 42

THE SHEPHERDS TEND THEM (34:8), themselves ...

46 eat the good, healthy ones, but they do not tend the flock. I SHALL SEARCH THEM OUT (34:11): cf. he shall not search (Leviticus 27:33). SCATTERED (34:12):...

30 37

There may be a damaged Greek word at the beginning of the line: (...)vouv.

bpy(asaTa: This word does not seem to be attested, and is not a very likely. formation. Perhaps we should read dpyLdap.ara (also unattested), 'orgies' (with a play on 8pyavov, cf. line 38)?

224

Text

A Commentary on Ezekiel and the Minor Prophets

15

mni nr rn ' mrr'i i i own ' nvn'i p'-rs teinm DiR n'tfiii 1]te 45 ( )i ' b' mn bite mte now rcuno It m'R ']re ' prr KS pin ' 1v( n'S]nn '5tc mn ii) nny: 'n rite ''' nnn'u '''' ri-nmi nn5sn1 -)m -04 rimi I irmmn KSi in-inn 'D Dn5 unite 'rn'n KS Dn5 'nnnmi 'n b'i 'rip:5 p]7tem ' n: D'nor rn'nS Sin] Drain rr]n note ' bin': rbmrr ni:nrr 'no' It D'in-r]n ' ]inns -f-nn Dnnnn ' Di) ' 5i Tray ' r rn'nn imn*ti ] ihm'i nn Dl) gin: ' -j'rrn±o ' On SSK r r Ste nt n:-'m Vin( ) 141-141 1S10

t5 Y: r ml ' bw Dn unite Dmnn 0-110 D'D 1)

]' tern"rite ]I) -in m'm nn 5D not nun irrp'i nrrKS (

)

) ] 1]] CIn1 517 nn' n'mn relnm 11]]nite ]!) -'oz n( ]nn -iS'0 nnKS) i5 Dnim n'n'm =rrw 1n5 nnyn' D-rm in( ) I -j'nnn ylnm5 1te1n' DnS in-' 1D ' ( ) ']'mite'-t 'te 1nSn 1( )

() lbtt urn nrrr nte'n:n ' nnui D]'K bwu n'mn n)= Drntte( ' *

'n'

Dn1K ptrr KS 'Sun: i'nm n15n]n ' b' %u n rite' m' 'DSn StDm [

it

te'nn'u -.Sun ' 1n'mnm ''r?'minr m5:n'rc ' Dnm:n ' nn)n nin5un r[n'm 1K T11n n-rnn] nmre to ( ) () nAi ' Imx-r Ste bra KS nn5ni r en -Op: teS iDS uncut KS1 nn:ae Nt( ) ' Dn!o me him D'vinn wn'u ]m .1' KS 1teYn1 D':inn D're'n:n D'SD1te ( )re bun] ' rip:' teS 1nD D'nnpnl

38

40 43

8pyavov: 'musical instrument, organ'. Aquila uses 8pyavov for 229 at Psalm 150:4, Job 21:12. i 6couIvrl: ?'sweetness' (unattested). 'calmly': i.e. very slowly. nri] is presumably an attempt to explain ni5na r`µnXaUTp60"ere: 'you will dress (a wound)'. 225

15

A Commentary on Ezekiel and the Minor Prophets

Translation

47 On a cloudy dark day: for I shall bring clouds and lightning there so as to fight the nations, and I shall take 48 them. AND I SHALL TEND (34:16) my flock with justice. BETWEEN 49

ONE LAMB AND ANOTHER (34:17): that they made for you and butted, the rams and billy-goats. Is it LITTLE (34:18) among you, this thing, that

the good pasture you graze, while the rest of your pastures, 50 51

what is left, you trample down? BETWEEN HEALTHY, (i.e.) fat, SHEEP AND LEAN (34:20). BECAUSE WITH your SIDE (34:21)

and with your shoulder you have thrusted at them. I SHALL CONCLUDE AN AGREEMENT WITH THEM (34:25) that they shall have PEACE, (i.e.) wheat, for wheat

52 53

54

is (equivalent to) peace: I shall conclude a peace agreement with them that I shall give them wheat, and they shall live in the wilderness safely and sleep in the forests and not be afraid of wild beasts. AND I SHALL GIVE THEM (34:26) my agreement and around my hill ... ical SEaTrov6vu. AND I SHALL RESCUE THEM (34:27) from the hands of the nations whom it is Israel who are serving, oi. SouXE1 ovTES.

55 THE FLOCK OF MY PASTURE (34:31) who are men. ETERNAL 56 57 58

59

HOSTILITY (35:5): since the days of David, for David devastated them and their hostility dates from then. ... to Nebuchadnezzar at their time of calamity ... Israel were fleeing from Nebuchadnezzar ... and the Edomites captured them and

led them to Nebuchadnezzar ... the prophet Obadiah: You should not have stood at the crossroad

to cut off the survivors or handed over the survivors in the day of distress (Obadiah 14), the time when Israel faced the iniquity of the

end. 60 THEREFORE AS I LIVE I SHALL GIVE YOU OVER TO BLOOD AND

BLOOD SHALL PURSUE YOU (35:6): i.e. I shall hand you over to Nebuchadnezzar and he shall slay you, and that is why he says 61 1 shall give you over to blood. Alternatively, Therefore as I live, says the Lord God, this thing shall surely happen: what? That 62 the blood, the slaughter by Nebuchadnezzar, you hate, that he may not kill you, and blood by Nebuchadnezzar shall pursue you. The editor found 63 two manuscripts: in one it was written, Therefore as I live I shall give

you over to blood and blood shall pursue you, and in the other

64 65

54

manuscript it was written, Therefore as I live, says the Lord God, surely blood you hate and blood shall pursue you. SHALL NOT RETURN (35:9):... shall not return. THE TWO NATIONS (35:10), Judah and Israel, and the two lands, the land of Judah and the land of

Kal SEaTroa6vm: 'and I shall be Lord' (?). of S0UXE6oVTE$: 'those who serve'. The end of the word is missing and has been supplied. Cf. LXX TWV KaTaSouXauaaµ&un. 226

A Commentary on Ezekiel and the Minor Prophets

Text

15

7

'nnpS1 D'1]n Dn5n5 'n0 Dip-i01 D']]u au n':iw ' Swl 1]u D1'D '-In( ) 47

DD5 1n]'n =5 1oi, nott ' no5 no p tomon0 ']Des nn n]unnl m() 48 0 -ln'l in nlbn rwtri 'D nrrn nT =:I m' tDunn 'D'nlnDMI D'S'nn() 49 ) DD-TS] 1y' 73-1 no 14D1 71=0 -71W-0 no 1'D ' lot2nn n W' 1WK 50 ]( )nno ' t'rr ' D15o Dn5 rnn'o n'-: Dn5 'mDl ' Dn1K 1D-nn DDDtt 1 51 (

on

ln= On ' D'n'rt orb Inn rnnKW 50 D orb 'mm) ' D15 r1 K1n 52 ID] D01 ''n'no nee Dn1R 'nnn -nun rrrr 10 D'nre'nt3 rrr KS1 ' b': 53

( )1r51n'n MIN twrT 6' o' ntn D'11n 'it D'nSsrn (

54 Dn1k n'nDn 1'11 'D i'1l '12'O iu n:14R ' MR D11K tl* 'n'uns 114 55 )[ ]( )1 ' n0'ttn TKD DnS n'ni 56 ) Dn'n nun i-r010]S 0( i'nl D't]1inrr Dn1R D'WD1n 1'ni ( )[ ] 'i t] 6' D'o] rn( ) 57

)[ ]( )0t Sat Dn1K D'D'S1n 58 Sn -nnun Sael n'0n n'nolu ( 6'S rpnSW 111un rrnm nuo . nns D1'o 'no n10n Sn1 'no nn n'n0n5 59 an nT Sr j]nn'1 in01D] -r: T]'' h1SD 1n' Dn1 1K D15 'D ']n 'Ti 1p[5 60

nT 'rin nn-rn nT n'n' Des Ox D'Sn ''' DDe] ']n 'ri 105 191)1 :t DK eT5 '[0 61 D'1Do D

Yn010]S D-11 p]nn' KSo n1e]o f-r010]5 nr-nn Dnn[

62

nrtnn ntonl ' 61n' D71 sn Dn5 'o ']De 'n p5 olno n'n inn ' p-ron RY[r 63 () n]0rnn nS ' 9D-n' Dn1 ko D"r nS Dm D'SK ''' DDe] ']K 'T p5 i1o fl' t7 64

r]nn1 n-r7r' yin Sin 'no nnl ' 6'1 nnln' ' D'1]n ']o me 70=n nS 65

62f. sadran (or sodran) clearly means 'editor'. Cf. recto 81.

227

15

66 67

A Commentary on Ezekiel and the Minor Prophets

Translation

Israel. Just as you said, They shall be mine, so you said, And the Lord was there, listening to everything that you said. Alternatively, but the Lord was there, in Jerusalem, so how could you possess it? WHEN I JUDGE YOU: rroXgi juw ae (35:11).

68 YOU MULTIPLY UPON ME (35:13) many words which you say about me. BECAUSE BECAUSE (36:3): because, since

69 you were laid waste and swallowed up all round to become the 70 71

72 73

74 75

76

possession of the rest of the nations, because, since you were taken up onto the tips of the tongues, of the nations, the Edomites who said about you, You will become our possession, and public insult. WITH THE JOY OF EVERY HEART (36:5) because they rejoiced wholeheartedly with contempt of soul, t u yUpeµa Aavdrou, because you were endeavouring to achieve the death of Israel, who killed them, and to banish her to be despised. FOR THEY ARE CLOSE TO COMING (36:8): from the exile. MAN, THE HOUSE OF ISRAEL (36:17) when they were living in their land, before they went into exile. (THEY PROFANED) MY HOLY NAME (36:20):

how? When the nations said of them, of Israel. AND I SHALL DO (36:27) this thing, that you shall be walking in my statutes. ARE FORTIFIED (36:35): with a wall and bar and (?) marksmen, as it is also

written, all these cities fortified with a great wall, gates and bars (Deuteronomy 3:5). LIKE A FLOCK (36:38) which is innumerably many

77

so shall I multiply the people. Like the holy flock, like the flock of

Jerusalem as they gathered on festive occasions 78 innumerably many, so shall they be .. AND IT (37:1): the valley. 79 EACH BONE TO ITS BONE (37:7): limb to limb: arm to arm, leg to leg and so each of 80 the limbs one to the other. AND BLOW (37:9): Kal 4tharlae upon these 81

slain. For OUR HOPE IS LOST (37:11): for we are hoping and waiting to be saved. We are cut off: from Jerusalem, for now we do

not come and go 82

there. AND WRITE UPON IT, FOR JUDAH AND FOR THE CHILDREN OF ISRAEL HIS COMPANIONS (37:16): i.e. and Benjamin along with

him, and all the house of Israel ... the (other) tribes. AND JOIN THEM (37:17), the sticks which you have cut, one to one, each to the other: 84 join them and make them (one) stick. WHAT ARE THESE (37:18): that 83

you are making for yourself? I SHALL CONCLUDE WITH THEM

85 AN AGREEMENT (37:26) that I shall give them peace ... and it shall be an everlasting agreement, and I shall make them (D'M11)...

67

noAq.u co ae: 'I shall make war on you'. An unusual interpretation of MMO: cf.

71

line I11. tv y6peµa 6av&Lrou: 'in search of death'. 228

A Commentary on Ezekiel and the Minor Prophets

Text

15

`JD 5: i1rn4 7115 W i '61tt n"rt nn Dtnim iTr1 'rnn Dm 4'11 1D1K n"fl P 17,71n '5 'm[' 66

'mim't3'5'1

IM!DMR -IMAn ' Dnin m1'S SDIn "['w 6114: rrn mm 1019 67

'D 5D w' 1!7'D w' '5'DwD bin MR lmtt DM-1 MIt-i 'Si, 15'rtu1[l 68 D]1m5 nMm Si, ftni 'D Si, p'D art m5 71D 715 6D tin 991 rl= 69 M n:11 '1)5 1'i to MM-M5 'D DD5'Dm] bin rnm D"t rr r D'11n 70 ;non "in'k'' *mim nrtmn =h 5m: into Dnm :t5 5m nrmw[M 71 MT ' 1m1aD 651 'WIN n'rrrtm S'S rnbn tt11=5 'Cr1m n"i1m 72 015 Ds1it: D':m1' rrtwD 6' n'D D1tt p ' n15171 In tt1D5 p 'D ' tD5 73 1rI7t MT 'n'my1 ' 6'5 Drt5 D'ur 1r2tt] - jK'rt -'w-rp Dm - n15z 1±5'm 74 ]D ' D'y5j:1 rt'7DZ1 rtr2lrr MD ' 1Dm' n111s: ' "piri: D'D51rt 1'nnm 75 1D]6D T'tt -rD :1 ttlilm JAIM 'tDl r15-r M5111 -,*M1r != 04-ID -,15N 5n fin 76 ir5 D*:D Dim 1( ) tmtt 611' IM 6-rp Trt2n t-rttn rtr1tt 16 77 rtypmrt tt'nl ( ) i1]"flt'1 In 1DOD 14tt 1D D'D1 1[ 78

'ttn 5D pl S11r 5tt S11711 171 5tt rnn ' 11D'tt 5tt 1]*n ' tsi 5tt Dsy 79 ]() D'1pb lxtm ' 1ipn ]ttth inn: 'tr'io.? 'rtt1 -MT SR MT D'1M'ttit 80 D'r =51n ttt 1'tt fftcb 611' 1D 115 ;tt ym1'i15 D'Drrhl 81

]mil m' n'] 5Di t'y 1'n'ti 655 rntrt 6' -=5) nuli1''7 5y f i5) 'Dm5 82 rrt] Stt rn Mn SR irttt Drin ni&56 thrtn D'2i n Drift sip) D't=n 83 6,675 ;M5i -15 nmvn l K rSK n6 - p.* mrm amyl Dnltt :1p1 84 (

80

) 616mi n5iy 64:l -161;I-OM (

Kal 4f'ar)ae: 'and blow'.

)

D15m Drr5 P" rt'nttm n'1:1 85

Cf. fragment iii recto 115. LXX, Aquila Kat

4µ4uo1aov. 85

The illegible word may be D'MR (wheat); cf. lines 51f. 229

15

A Commentary on Ezekiel and the Minor Prophets

Translation

86

Alternatively, 0'I1C1T1 is like '71 (condition): i.e. I shall conclude an agreement with them that they shall be my people and I shall be

87 88

their God. MY DWELLING SHALL BE UPON THEM (37:27):...

but I have sworn that I shall dwell among them ... WHO SANCTIFIES ISRAEL (37:28): I

89

... from all the nations and taken to myself to be my people.

90

Alternatively, sanctifies to be ...

91

... the time of the iniquity of the end (cf. 35:5?), at the time of the coming end of Israel ...

92

like me. AGAINST GOG (38:2): who rules over the land of Magog. I SHALL TURN YOU (38:4): from your thought,

93

because you do not think that you will be going to Jerusalem, but I shall put this thought in your mind so that you will want to go

94

to Jerusalem, and that is why he said I shall turn, for the verse below says I shall turn you back and drive you (39:2). And all your army, TrtaT6v aov, namely horses and horsemen, ..., those who ride on horses and the horsemen ...

95

96 (GOMER AND ALL) ITS BANDS (38:6): its army. Alternatively, Gomer

and all its surroundings. PREPARE (38:7) yourself, so as to be available, and prepare 97 for yourself, so as to bring ... (and be for them), for Israel, as a guard, so as to guard them, because he 98 is living outside the city, in ..., and Israel are within the city, and because he is living outside 99 the city and they are inside the city he is considered to be guarding them. AFTER MANY DAYS (38:8): after ... 100 the iniquities you have committed you shall be punished for the sins you have committed, and in years to come, from now ...

101 you shall go to a land, to Jerusalem, that is brought back from the sword, i.e. because it has been destroyed ... 102 and been brought back again. YOU SHALL ASCEND (38:9): to Jerusalem like a whirlwind, 6

CdXn, a great multitude, and like a cloud

that 103 covers the land, so will you ascend with a great army to cover the land. THINGS SHALL COME INTO YOUR MIND AND YOU SHALL THINK

104 A BAD THOUGHT (38:10): for it, the thought, will be bad for you. AND ALL f t'1'tD (38:13): its villages (71'1) - it is the same.

105 Property, cattle, and possessions, goods. WHEN I AM SANCTIFIED THROUGH YOU BEFORE THEIR EYES (38:16): you, Gog, Ev Ttil Tro-

95

nLaT6v aou: 'your faithful one', or possibly T1(aTw aou, 'your faith'. After 'horses and horsemen' there are two Greek words which are very difficult to identify. The letters look like iprti kiprti, apparently representing two similar words joined by ica(. The first may be tTrnapXoL (l'TmapXoL/at is used for '2y] t]'01t]f f in LXX 2 Reigns 1:6), but in that case I cannot suggest what the second is.

Another possibility might be of 1UpaaL Kal of IldpOot, 'the Persians and the Parthians'. 230

A Commentary on Ezekiel and the Minor Prophets

Text

15

86

T]nK 9tti m175 45 in-3 nj-*tth n'-in mn'5 r111ott 615D inn 1m m'nn]1

)n175 nT5D '=n n'ni - m'SrkS nn5 87

( (

] 9A V Ere

)'ru m( ) 4 tc (o oS

)n.* =in= pim Tnitm

R5* 88

nl'n5 m-rpn till -mn5 ' TTm '5 'nrra5i M'))-,1 5om ()'S 11th( (

) 89 ee5i 7;b 90 ) )12 -rep -1014 m' ?'p5m nyn - rp 119 nDo( 91 D -In ( )mnimi - mmn r1ttM 5min ttlnm ninm au SR 'nmm 92

]( )Y1nm InD-m it nyn onnw S'n - 5nm :min nnle lilt 'n 93 w'i nno5 otn tile' 'o mime St -o'thi b)-14M 94

5'n 5o k1 '-['ti

]( )i n'mnWTi -M4010:1

'nn>a'p 4t9nVle 0171 610 o?m tit 95

l]Dnl 'tD flint 1nSD nrt pn . Tn1:1430 5D1 1ma I - nrntt 1wm Tnnm -1mmn5 -6-5 [ ]o :101' Rlnm 'D 5171 1'vn JIM 1'n' 641

) Riot -'P 97

](

]m

(

' n5'n n'Dalt 96

)D

-1'175 TIM Mm)' 98

) at 1 at -nnltt t1m'D Mmn' -1'175 nm']Dn am n'17( ) 99 ]() nnDn -]on ric1 n4oD tote ktrnn SR 1 Dn n'm1) it tii t rr 100 ]() nonrn 'o t;15o onnn nonlmn tt'rr - tnln' 5te ' rntt SR relo[n 101 ttlnm 1)17t1 on MD 'STmllt nttlwD min'M n'Ss71 - SVn n'n 11171 102 cbmi :5 Si' X01 15D' - rnwr froth Sit S'rrm n5In p rnrco T 103

r b[1 6 104 isir rte -)11 nnI 5'D5 in 'mlp'no - m'o» 1' 71 -1142 n»m ( )[ 105

AIM 1 MR ' rr'iOD '111,14M 5:), ' I'5i' Tnn MD-1 nomtrn tt'nm

102 dS Cdxrl : `like a whirl'. This word seems to be the standard equivalent of r iltlW: cf. 15(b) recto 112.

105f. & T(tl

1roXEµapXrlOrjva(

µe: 'in my being a warlord' - a very precise

translation of the structure of the Hebrew word, but a surprising rendering of the Hebrew root 011.). Cf. line 117, and also 15(b) recto 60.

231

15

A Commentary on Ezekiel and the Minor Prophets

Translation

106 XEµapXrlOrjval µE through you before their eyes, the nations when they see. WHO PROPHESIED IN THOSE DAYS (38:17): since

107 when until now there have passed many years, to bring you against them, nevertheless (Trdv-rwc) you are he 108 ... IF NOT ON THAT DAY (38:19): obc El pn' Ion that day there will

be a great storm in 109 the land of Israel: it is an oath. Alternatively, I said, that not, iva oii , on that day there will be 110 a great storm of the enemy ... i.e. there shall not be a great storm. EACH MAN'S SWORD SHALL BE AGAINST HIS BROTHER (38:21):

111 they will kill each other. I WILL BE JUDGED WITH HIM (38:22): va' TroXE[L71M with him. And hailstones,

112 fire and lightning: or when Gog attacks Jerusalem with his people and with many peoples who will be 113 with him, the Lord will come with clouds and lightning and thunder to wage a great war against him, 114 and against his bands, his army. AND I WILL BE MAGNIFIED AND SANCTIFIED (38:23): for all the nations shall ascribe holiness to me. AND I WILL NOT PROFANE

115 MY HOLY NAME ANY LONGER (39:7): i.e. from then on the nations will

not say that God cannot do anything 116 for Israel or rescue Israel from our power: then, when I destroy Gog, the nations shall know that I, the Lord, am the holy one 117 of Israel, b TroXEµhpXrlg ... SEE, the evil HAS COME AND HAPPENED

(39:8): or See, the decree has come. This is 118 the very day of which I spoke. THE INHABITANTS OF THE CITIES OF ISRAEL SHALL GO FORTH (39:9) and collect the weapons, the shields

... the bows ... and take them into their homes, and make a fire and burn 120 ... them, the weapons, the shields and the bows, and cook their food ... 121 ... THEY SHALL NOT CARRY IN WOOD FROM THE FIELDS OR CUT IT 119

FROM THE FORESTS (39:10):

122 so as to make themselves a fire, for they shall make a fire with the weapons, AND IT SHALL BE FOR THEM (39:13): for Israel ...

123 that they shall be burying seven months, for a name, Eis 44tog, 124 for everyone will declare them happy because they bury seven months. 125 The day I am honoured by the nations because I have destroyed Gog. From the end of seven months, 126 AND MEN OF ALWAYS (39:14): dptvLKEU S' , who were always over this matter, Israel shall detach

107 TrdvTms: In any case'. Cf. fragment i recto 136. 108 obit Et lieu: obscure. LXX ET s1jv. The following word seems to be the Hebrew pronoun 'Mt, 'I', but it does not make good sense and it is just possible that it is Greek, e.g. CTvaL.

109 Yva ob: 'so that not'. 111 vd TroXEgTj6S: 'that I may be fought'. Cf. line 67. 232

Text

A Commentary on Ezekiel and the Minor Prophets

15

-ion Dnn r''o k= -=W1 DTTmD ' D'111 ]'D5 13 401' ' 1[n5 106 tttr1 -,Inn m1Z]D 41n -mitt x':-,TS n1:1'1 mno ltD imy 1D1 T*6 107 ) 108 '01': it Dit 'n( 5s,] 5rra mv1 rr'T nlrTr Dr= A`7 MR "A r'r 1' Kiln D1':)A Ir N , its MR ''mn-r A 1 ' trill ry1:02 m' nM-rK 109 ) iit5m °i5 ?' 110 Tin !tD tn'tt o"n ' S1Z] orl n'-Or 1'tt b15D ' rr( -)rim irrp'Sim) ' lnit ['nt,W]I1 -1-1T nit r1T a11n rr I'm 111 m'n)5it 11tbtt D'?.1 D't2U Ds)1 12D MD n m1"1'D AID'mD lit D'p1:1 mn 112 r]5y ' rr51-a nr2rbn ' 15 Drr5n5 D'bri D'f7-121 D'm': ''' KID' -)nn 113 5rin it 't D'tri SD norrIp '5 1M1'm jnn1 anrn ' 15'rr ' bait Iii 114 rtes

5D1' tt5 tn'S D'Sitrl 'D D'lari t21it rT tt5m b *D . liD -,71-) DO nA 115 :u'r'n m' nit'nfl5 lie mrrp ''' IN 'D itt 1s)'r'1 i15 nit n'k5* D IN nWitM nimy5 116 ) m'D10'Stitt -M1 117 itln ' n1Taf ttD 1-1171 lit ''1-111 17.U-11-1 nit: ( '' S']t]n rim 7m]n nit 1ttp5'1 6' '1y 6r lit( )D'r it It SD D17 118 119 >,740rn 116)']1 'Dn'oo Dnin 1o't'1 n( ninmanl Dnanni pmn 671,7'( ) DrrSDitn nit 15'm= In ( ( )t'2 t;T i01 On 16 D'YD litm' it51 (

]() tn'S rS n'n1 ' mit yo' p : 'D ' mn 6fT5 iJyol(

) ) )

120 121

122

123 mit]m m'tt Dm5 'th'rrT nuno [lit D'17;7t] 1'r1'm A6trt 'D'rTrr 1 rn ') Sy iurr'D Dnlit D'lmttn i rr'm 124 111) D'm1rr i nYIon 5ia slit 'r trT 'D 5y D'1art 16 'D=r n1' 125 m' 15'i:' 717, in SD `r'r]n i'n'm mltt'7']'1i i'nn 'm]tt1 126

117 6 TroXep.dpXris: `the warlord'. This word and its cognates render several different Hebrew words: see lines 11, 105f. 123 els 4rjµoc: `for ?fame'. I cannot trace this word in Greek; it may be connected with ¢rjµij, fame. Cf. Cretan dialect Td ¢o0p.oc (Xanthoudidis, Erotokritos, Glossary s.v. 44µa). 126 dpLvLicewc: orddSLavlIcewg? Unidentified. 233

A Commentary on Ezekiel and the Minor Prophets

15

Translation

127 to be passing and searching in the land lest they find a dead man. And burying 128 those passing, i.e. those passing, who are the men of always, shall be burying. And the cllt should not cause you any difficulty, because 129 ... such as It was returned of Moses (Exodus 10:8) ... 130 those passing, to bury those left over on the surface of the land, for ... 131 And from the end of seven months they shall go out and search in the land so as to find ... 132 And they shall search is like to search all the land they have come (cf. Joshua 2:3). AND THOSE PASSING SHALL PASS (39:15): they are the men

133 of always, through the land, and if one of them sees a human bone he shall build a marker by it ... 134 sign, so that he will recognise that in the place where there is a sign there is a bone, so

135 that he does not forget the place where the bone was he would build a marker, and when they bury 136 the bones, then they will take them and bury them. Until they bury it, the bone they built the marker by. 137 ALSO THE NAME OF THE CITY (39:16) which is near Hamon Gog (cf. 39:11), its name shall be Hamonah, because 138 there will be a great multitude (hamon) in it. And they shall cleanse the land of the corpses. UPON MY SACRIFICE (39:17): my slaughter which 139 I slaughter for you. HORSES AND RIDERS, WARRIORS (39:20) shall you eat on my table. THEY SHALL BEAR THEIR SHAME (39:26): IM is (the same as)1RV ;

140 the aleph is lacking but it is interpreted as though it were whole. You will find many cases that are defective but are interpreted as though they were whole. 141 That they trespassed against me: when? In their dwelling: when they were dwelling on their land securely and no one alarmed 142 them. AND I AM SANCTIFIED THROUGH THEM (39:27): that the nations will ascribe sanctity to me ... I shall gather them (cf. 39:28) ... 143 ... ANY LONGER MY FACE (39:29): KaXoTrpocmTria µou.... Reuel 9

144

BOOK OF THE TWELVE: We begin in the name of the Lord

145 THE WORD OF THE LORD WHICH WAS TO HOSEA SON OF BEERI IN

THE DAYS OF UZZIAH and in the days of JOTHAM and in the days of AHAZ and in the days of 146 HEZEKIAH (Hosea 1:1), all of whom were kings of Judah; and he did not prophesy about these alone, but also in the days of Jeroboam

147 son of Joash, king of Judah. Why do we need him to say this? Because ...

129 Cf. fragment iii recto 70. 143 njv KaXoTrpouwTrla µou: 'my beautiful face' (?). KaXoTrp6uwTros means 'fair of face'; the noun does not seem to be attested previously. LXX Tb Trp6vmrr6v 234

.LOU.

A Commentary on Ezekiel and the Minor Prophets

Text

15

D'nqm1 'nr] 1reYw rehm rnren n''1Rmh1 m'` lD nrn5 127 n'Df 'V1 C1 m 1'7'N

rr p 5te rim n'novn r1r' o'l[ ]tt 54:102 - nmn rile =01-01 1[

I ni5n tyrr ( ] n1W 10"6(

X

X

128 129

'm 5y ]'m Wren o'nnlan me nips a '-t rr ntt ( ) re18hh '-D me 1n n'i lres' n'mnn i prs1 (

(

man nnm wrr vi - ire ren 5m ntt nipn5 'n 1m 1nprri [ (

) 130

) 131 132

) 1i'x 15sn 1-ia1n n'n', nnrc =.u nnro m'tt nrcn1 rnit -r'On 133 in m' msv 1n'on in cbm 'prrn 1nVttC 'D 'nD °t [ 134 ]( )7' nmitr]l p's nn: rrn nsv in mre o1pnn nom' &7W 135 ] I= nmit svn 1nlit p nv - n1-IM?'1 olrTp' in +Ssv[ 136 ]he n]1r]n rTr

n'nn m JIM-,b to n'-1m n'vn m [011 137

nmit 'nn'rrm 5v ;r 5f 5v n'55rrn In ecn 1nnb1 nn 11hn ns mirn 138 aS: me litmn -ion 5v ,5mnn nnna 41 oioi - ins W10 ']re 139 n't2Smo rlnt'1 ti'nort nnm nsmn none 'o -tSmo nnD'1 k horn 140

mirth 1'ni ft :b hart 5v n'omr rnmo (

) (

) nov Snlvn (

-'nn 'o yn nmA 141

1:111n oo mnpll -nnIA 142 )

t n1v -O-OD j[ 143

( ) va( 144 mon 5'rrna :nmv'nn nioo 'h'D1 trig 'r]':1 Ct'1i' 164Y - r1'r1v 'rw'= tt: In urn min in ''' -t[7 145 my:' 'r i *5it tto'a n:S 15'A Sv n51 -1mi Sn 1S'tt 50 14-no ' n'p[Tn 146 iol4n ': SD R SR '15 tMt inure :':'ns 1r'7 -M1 5r3 mnl[' th 147

147 'Judah': a mistake for Israel.

235

15

A Commentary on Ezekiel and the Minor Prophets

Translation

148 Jehu and the prophet prophesied the captivity of Jehu, and that is why he mentions him (cf. 1:4). And that 149 ... also in the days of Jeroboam son of Joash that you should know that even before these prophets ... 150 he prophesied in the days of Jeroboam. GOMER DAUGHTER OF DIBLAIM (1:3): her father was called Diblaim ...

151 the completion of the decree that I decreed, namely Four generations of your descendants shall sit upon the throne (2 Kings 10:30, 15:12), and from this

152 his son was to reign, and from his son they would be destroyed and devastated. And that is why it says a little 153 while (1:4), i.e. until his son reigns, and then I will avenge upon Jehu and Jehu's son ... 154 ... BUT I WILL NOT SAVE THEM BY BOW OR BY SWORD OR BY WAR

(1:7): that they should make war on Assyria 155 ... it shall not be so, but without bow and without arrows shall he save 156 ... the ?king of Assyria. THE NUMBER OF THE CHILDREN OF ISRAEL

(2:1) who live in the cities of ...

157 ... the number of the children of Israel. Alternatively, the scripture

concerns Israel and 158 Judah, that they shall all return from exile 159 in Assyria to Jerusalem, as numerous as the sand of the sea. And this ... 160 in Samaria, where it was said to them, You are not my people, it shall be said to them, Children of the living God: for they shall come back from the exile 161 and be a numerous people. AND THEY SHALL APPOINT (2:2): ... the children of Israel. 162 And when they return from the exile, then ... AND TO YOUR SISTERS 163 RUHAMA (2:3): i.e. `loved', for I shall love her. Ruhama: as it is said, 164 1 love you, my Lord my strength (Psalm 18:2). PLEAD WITH YOUR MOTHER (2:4), with Samaria, for she is not my wife and I am not her husband, 165 but plead with her, perhaps she will listen and remove her lechery from her face, not prostitute herself, 166 so that I do not STRIP HER NAKED (2:5): if she listens and removes her lechery from her face, I shall not strip her naked 167 but if she does not listen and does not remove her lechery from her face,

I shall strip her naked and expose her. THEY ARE CHILDREN OF PROSTITUTION (2:6):

168 they are not my children but children of prostitution which she bore by prostituting herself. 169 MY CORN AT ITS TIME (2:11): by n Uv46daet, on the day when everybody reaps the fields, then I shall take 170 my corn, and they will not find anything to harvest, and that is why it says at its time ...

153 The last two words could mean 'six months' 156 63: probably for 1503. 236

A Commentary on Ezekiel and the Minor Prophets

Text

15

non SDt n'Drrr p 5D1 - K1rr nrrom rin AM" n':Xm Kim () 148 ) D'&±51 15'R DT121 'D D1nm OK1' 1D 11 1' 'tYo1( )[ 149 no 1r]a ' MDO1' 't]'o tcm -It'[ 150 r rr r rt'on ' ( )D 'D ' 'So1 (

01

Kiln

nt IM - o0 5D -[5 tom' 'D'o1 M 'D MIT) 1mn nltarr tram [

151

) 152 ( mlri *mm K1rr5m tnt min, 5D -ripen tKt 1n ]t5r3'm is' 6)5o wo 153

11D 'D r n'0t51 ' 11nm'1 tn1tt' In Im In '1t5t]S 14nD 1-141 -61 ',:D

)mrt at r TOrr5t] 10D'm -5=1 of nmpo D"m14 nSi ' ( ne5n ID n',1' KS ( )MI :1 ( )01' 0'2r1 nSo1 nmp nt ] '1DO ==014, rnm to, 'n ot3 rrm 11mn Mn ( (

rlorr rrnrt m' 5'o2o re i - m' 'n bn rrm ( rn5a In nhto mto'm 'tht

) 154 ) 155 ) 156 ) 157 158

)n nt n'n1:n'r r 51T1D '= o' m11':1 11Th n15a 159 rn5an In 1Kto'm 'n Sn 'n 5 et' nnn t]D nS crib r!t' tbK 11M1mo 160

(

m' 'n(

)'n 07r5 it 101 CD 171') 161

) 5.D-16161 (

) fK niSan In 1o1m'mo1 162 )tt5( r n3m IM n11 - 7=44 oni* M7440 i1o11K nt o - 7nr111 163

r11rm51 (

r tm'K K5 5x1 mK K5 '. 111t]1mo orto ]'1 :'fjrn ''' jnrnn 164

( )urn r rnn rttm try ittr ton) Doth 'S1rt rnSs' io'15on 165 b)-).u mart n5 5i n 51n 6r11 Dwri en - r i'M, S'men t*Sw 166 ittt =1 'o - Yn1 t]ns WDK - ]Dn 5)l t -ion RS) Dmon m5 ow 167

rrn»ro nm rr5'1 nnn nott nr1 n(

)1]r

'n KKK 'n cm nS 168

5D-11

(

rrpn TA n11mn 0'1Y1j 1'rrm ro ''mnt]'m'[7]'!! 1t1D2 ']a1 169 ) ' tnDO tart p SD1 11YO'm r m1KM IN= nSi 'rr tin 170

169 tv TI au¢6daeL: 'at the juncture'. The basic meaning of avµ+0auLc is 'coincidence'. LXX ica6' 6Spav airrou. 237

15

A Commentary on Ezekiel and the Minor Prophets

Translation

171 and my new wine at its season, and this too is interpreted, in the days of the vintage, in the month of 172 Tishri, then I shall take my new wine, and they will not find anything to harvest. 173 (I WILL PUT AN END TO) ALL HER REVELRY, HER FESTIVAL, HER NEW MOON (2:13): for there will be no people to celebrate the festival

and the new moon, 174 but they will all be in exile, as Jeremiah says, The Lord has made solemn days and Sabbaths 175 to be forgotten in Zion (Lamentations 2:6). 1 WILL TURN THEM INTO FOREST AND THE WILD ANIMALS SHALL EAT THEM (2:14): for there

will be no people to 176 work them and eat them [added in margin: the corn and new wine and oil], but they will all be in exile 177 and the animals will eat them. AND I WILL PUNISH HER (2:15) for the iniquities she committed with the Baalim

178 and I will destroy her. When she decked herself with her earring and necklace, Xdvrpa. AND I SHALL MAKE HER WALK (2:16) is interpreted

`on its own', as you might say (?)

179 and their walk (cf. Nahum 2:6). FROM THERE (2:17): from what I desolated and ... I shall give them back to her. 180 And she shall respond there, in Jerusalem, to her husband once more with everything that he desires: burnt offerings and whole 181 offerings and every item of the commandments, as she used to perform them in the days of her youth. 182 AND IT SHALL HAPPEN ON THAT DAY (2:18): when I give ... Or you will call: 183 and she will say, It was my first husband (ishi) who gave me all these things, and he did 184 me favours and brought me back from exile, and she shall not call out for me, referring to me, and say any longer, 185 My master (baali) gave me all these things, and not my husband. Baali: dvrtvaOgsov, referring to the adulterer 186 who will have intercourse with her, or referring to the Baalim. AND THEY SHALL NO LONGER BE MENTIONED BY THEIR NAME (2:19): of

Israel 187 for all who say that Israel are serving other gods shall no longer say so. 188 Alternatively, by their name: of the Baalim, the Baalim shall no longer be mentioned ... AND I WILL BETROTH YOU (2:21): 189 ... so that you shall be my wife for ever ... AND I WILL ANSWER (2:23):

190 her by the heavens, and they shall pour down rain upon the land, and they, the clouds, shall answer the land, by pouring down

176 Added in right margin: Irtrrn 01-M-n Iran.

178 xdvrpa: `bead'. 178f. I am at a loss to understand this comment. The reading of the lemma is far

238

Text

A Commentary on Ezekiel and the Minor Prophets

15

trim i'Y:Sm n'n's - int' lien p nt oil yin= 'mn'M 171 - -i1S±5 nnlttn IRYn' K51 'm17'n of npA itt '1mn 172

m-rm an n'mw n1'rrS n'mm rn' it 'z - im1 in in tnlmn 5D 173 jrsm ''' nmml mn-1' lnti nm rn5= rn' Sin tttR 174 n1'n7 n'mtfi 1'n' it5 'z - tmn in *tt1 -y'5 nnml - t i `win 175

n15= rim Sr 'nit -mix n'5Dil rn'1 nrnn n'-mw 176 n]'5yn: nmw nn'-mm n1]1wn Sy 1 'rn'nn nnltt n'SDlli 1'T) 177 6KND n:5 -MV 5;5fn - tt7T» - 5nl b -r-Urn - nrnn n'ttR1 178 )mi 'nnnm -lmttn '00n - nnD'Snl 179 )* - nrnrt n51ntt -rw (

n'nrn n15w rt r1 lilnm in It nm'tt5 -rw - mn': nnm i91 180 T rnnsn5m mrr 5D1 n'n'm 181

rn-1w) rb's nnlR nmw 'rt-lpn 1tt

-

)1-616ym n(

) lnA -10lin 1n :': T,71 182

nmy tt1n1 15te It '5 1n) ntbtt 11matmn 'm'tt 'm 61A n'nn1 183

mw 61tt mnnl '5'mm:l '5 jn t0l rnSan jr ')Tmn1 ni:t '5 184 t inn 5'm=1 In"n5'-rli b6 ''M'R tc51 15'rt 5n 'S 1M "SD= 'Z 185 ' n'Si mT 5'nm: lit ' nnlR Swn' lmli 186 tm'Sm ' nnm: y ntt' it -i

1n nltt 1'n' it5 n'i6iy &i 6;tNt n'5i m' 'n Sr 611i 1'n'm 187 nn66 } S 188 l'mmntil - ( ) -rw 5=1n nmr tt5 =5D5' nYn 1r]

*i 189 ) . ntbk5 ND5 '5 ;;fifty I'( )yn rut it'Y1tt ( )"l']r n'm An rt y' - n'avn - ri - rmttn 5v 66a 1W;6611 hm: 6fiiA 190

DDR1 (

from certain, and the meaning of 1135 is unclear. The allusion to Nahum, if such it is (there is a slight textual difference), is also enigmatic. 185 divrLvaOtµou: reading and meaning uncertain. 189 I cannot make any sense of the two words above the line. 239

A Commentary on Ezekiel and the Minor Prophets

15

Translation

191 on the land, and at once the land shall produce ... and everything. AND THEY (2:24): the corn and new wine, 192 shall answer Jezreel, Tb rraadiTLv. FLAGONS OF WINE (3:1): cf.... 193 for ?service. ... flagons of wine ... to this wife I have taken ... 194 I gave her and I took her to be my wife with fifteen silver pieces (3:2). LIVE FOR ME (3:3): on my account, and be not for another

195 man, and I too shall have intercourse with you, and you shall be my wife. FOR THE CHILDREN OF ISRAEL SHALL LIVE FOR MANY DAYS WITHOUT A KING (3:4):

196 of the Lord, that the Lord shall make to be king, without a prince of Israel, without a sacrifice of the Lord, and without an image 197 of the Baalim, and without an ephod, the urim and thummim, and without teraphim of the Baalim. This was 198 surely in the days of Hezekiah, for when Assyria invaded in year six of Hezekiah and smote (?) 199 Samaria, and from the sixth year of Hezekiah until his fourteenth year Israel had neither

200 king nor prince, without a sacrifice, and without an image, and without an ephod and teraphim. How many years were they? Eight years.

201 During those eight years Israel had neither king nor prince, for they were in exile ...

202 it says for many days. And in year fourteen of Hezekiah Assyria attacked Jerusalem to capture it and ... 203 there, and then the children of Israel returned from the exile and sought the Lord, as it is written, after the children of Israel

204 shall return (3:5). After: when this thing has happened to them, that they are without king or prince for the years 205 that we have said: then they shall return from the Assyrian exile. And David their king: referring to Hezekiah. And to 206 his goodness: the Lord's, that God shall perform for them and bring them back from the exile, then, in the end of days, 207 when they return from the exile. NOR CHARITY (4:1): p6ya, the giving of alms to the poor, nor

208 knowledge, yvWatg, man's (knowledge) of God, but all Israel have abandoned him and gone to other gods. CURSING (4:2): 209 KaTdpwo(g Trly, when a man who has lost some object from his home curses and says, 210 Cursed be the man and anathematised be whoever has stolen the object I have lost from my home.

211 And deceit, when the man who has stolen it ... and does not say, It was I who stole it. 212 And blood touches other blood: today they kill a man, and tomorrow again they continue

192 Td lraadTLv: 'the palace'. Meaning unclear.

207 p6ya: 'largesse'. 208 yv3atc: 'knowledge'. LXX tu(yvwatc. 240

A Commentary on Ezekiel and the Minor Prophets

Text

1

m1]7'nn1 P' T n-o1 :-I=-7 SY1 (

) Y-re-1 A

15

n -T'n) r'tcn S1 191

nK V3' 192 )1tt ]m'K lnn .!) 'm'mtt( mr 5'oWM 193 )5 m'mrt( ) n( ( ) 'nrrp5 nt t nmtt5( m]'A "nfi K51 ''5'omo 'S 'omn ' zo3 my rb6m --=KS '5 'nrTpS1 rb ;hh 194 t' 14tt m' ']n lmm' 01 n' 'n - nmtt5 '5 "nm 74SA ttlnit 'A na1 3rTK 195

Till '''5m rat j'ttl m'5m t rill J n nl'rS '" 7100ID I'450 196

i Tm

]'-11m 2Tf1 n'S3] m min) m'rnn1 n'-men ilea 1'rt1 m'53n5m 197 5

ntt (

) TT'pTn5 mm mmn nlmrt rw

'o -n'prn'n'o n'n 198

&'5 n'fT n5 i th 6456 91 131 rrprn5 n'mm rum 1n1 111M1m 199

m']m non onto nm1 1m bit lit Yn tt1 mr lt1 1m ttSt 150 KS 200 ) ' 10 JIM j5n tKS th'n n'n KS 0'10 mimmM mrntto1201

(

'' Nmml - n'n1 n'n' 'S ntt 202 10i t ins ml-1'3 litb* At; 1) i:01im' inn f 10145 ''' rltt 15=1 ni5an In m' 'gym lmlm' Ttt1 -nm 203 o

T

binrr no t0o1 75n nSn rn'm -m-in nt MnS n'n' lmttn - ink - m' 204 5ttl 7 rrprn 5'o0o -5n 111 nttl - 11mK5m San In 1n10' rtt - lnnnth 205 6'n rTrtn nt n1S1n in mo10'1 n'Snn nnS MOD, 'N ;41S0 MIM 206

1]4rti n')35 1-1p-[Y o'rrnt rn'm K i ion 1'm1 - n1San In 1='MD 207

n5n - n'lntt n'Sno 1tSn1 lnlrrn m' S3 nSn - n'SnS Mitt 1'mi)) ns)i 208 r3K' 1557'1 nn)An 1ni 1n'mM 1]R lmtt WW I 1'r m'm11t p 209

'n'mn 'niMtt 'Xn loin ti -IM 'n 5o M11nn1 m'ttn 111K 210 )1n1tn =)), T m'ttnl - mrTM1 211 M ']tt 'M 1M3' tt51 ( nnm35 1D M'11K thin 61) 212 ]'M'om 1nnS 1131 . m'tt n1'n 1ann) - iTO

209 KaTdpWa($ TTrv: presumably 'cursing', from KaTapmµaL (cf. KaTdpa, KaTdpawLT).

241

A Commentary on Ezekiel and the Minor Prophets

15

Translation

213 committing another killing. And it says, ALL ITS INHABITANTS (4:3): and with the beasts of the field and the birds of the sky and the fish of the sea

214 this thing shall happen to them, that they shall be destroyed and devastated, indeed they shall all be destroyed: the humans, on account of the nations, and he likens them to the beasts and the birds of the sky and the fish of the sea. NOR REPROVE

215 A MAN (4:4): by saying to him, Why do you do that, or, Why do you behave in that bad way? 216 for they are all equally wicked and it is impossible to find one who is better than another. 217 And your people, the little ones, are like those that argue, i.e. are those that argue, with a priest, for if the priest comes to reprove 218 them and warn them, saying to them, Why are you doing such and such, they say to him, You 219 are more wicked than we, and you commit all the misdeeds in the world, and now you come to reprove me

220 and to warn me against my behaviour! You are a priest and commit iniquities, and I, if I am ... 221 YOU SHALL STUMBLE (4:5), you priest, by day, ical va &...cEtg, and shall fall, i.e. you shall go

222 into exile; and not you alone but the prophet too shall stumble with

you priest, by night ... 223 cils f peptvc,i(q). And I shall ruin your mother: your land, for there will be no one there to live in it

224 and it will be empty, for they shall all go into exile, and the land shall be utterly desolate (Isaiah 6:11). MY PEOPLE ARE RUINED (4:6):...

225 and have gone into exile for lack of knowledge ... in them, for you, priest, have rejected 226 knowledge ... to Israel the commandments. And I have rejected you ... 227 for they are all equal and Israel does not respect ... 228 all Israel for they will all be in exile. AND I WILL PUNISH (4:9) the priest 229 ... repay him as he did ...

230 and I shall destroy him. THEY SHALL GO ASTRAY (4:10) from the Lord and abandon him and turn to idolatry, and because 231 ... they shall go astray and not increase, cf. the expression and the

man increased (Genesis 30:43). And they shall not increase, in their commerce

232 and in all the works of their hands. Why? Because they have forsaken the Lord and turned to other gods, to keep: 233 and they do not keep his Torah and commandments, and everything that is written in the Torah 234 to keep the way of the Lord which he commanded them to keep: You shall not have other gods (Exodus 20:3),

214 611: reading not entirely certain. Cf. 1D0'0. MT 1130N' (niph'al).

221 Kal vd &...aeLc: `and you shall ...'. 242

Text

A Commentary on Ezekiel and the Minor Prophets

15

n'n 'r:1 tWT1 g1D01 mrr n'nm rtm i' SD Si - nr m fin'n nimD[5 213 n'rt 'nm mi rw:, "m o5'mnm n'wJ 5,n= r1O1' SK1 - -wi r 61' h1Z D]1 1nnD1'1 1M0'0 nair ZT Gr: n'[rr 214 n]*rn runt I TIM -[5nnn r rh1 p r twDn nn5 15 nnec'm VA 215 lib 01b n'i T'm -M A= 1t51 o'Dmn rr 0'10 DS1D '5 216 fi'5ifi5 in--Nn K10' A 15 1nD 'G'( ) lr]i1 6150 -i-= =015-it JOD1 217

nnrt 15 bK' "pi In iWD6 rit* 'D mrt5 nnrc5 DDnrrrt5l onnn 218 nrtZ r rwi n51DOm n'w, SD MUD) nInn nnr DID-1 219 ) n'fiet Ok 'K1 111y MOM 1T1D n nn -VIM 71-717bl 220 t'nm bn5D Sinn) Vw( )'firs o1'n 1nD rflK nSWD1 ( ) 221 )15wDl - M515 7-M 16s) 5] i mbn KSK Tno5 -MA K51 rrSia[o 222 (

Vit nor m5 rr'rr rttt JYfiet Sae 15t (

)v'nt?'m1K

223

bb not - hm rwn rnrtnl - r5to 105' SD 'D - r rp'fi [rr'nrn 224 fivfifi inS -MA '--) nn:l nn5() 'Tn 5IM n5th n5rnn '6 [ ( ) -[ottnetl fii)Y fi 5'5( ) fi?T X fief 'gin m' mm K51 Ono n50 1;-146 ( )[ TfiM SD 701 - rnS)m nhno 11n' 'n m' '»( )[

225 226 227 228

fithy fin*5 115 n'WK ( X 'D 5D1 TflT i0D0 1DSm 1i tin'rn '''h n]Tn 1]n'n6ki nfi'nnnom 5' K51 - m'Kr T rnt'n inttn - nSfD' KS' T-11

230

nnm5 TTK trSno 5-in iD ''' nm 'o -nn5 -nrr-r 'mrn Soot

232

nnlno hitch firs Son rrnM& lrrnn n'nnnm rrr K51 n'nTK n'SK iS TT'--' KS nit b$ n1' WTt ''' inn nm nrm5

223 6T fiµcpLvm(c): 'by day'.

243

229 231

233 234

15

A Commentary on Ezekiel and the Minor Prophets

Translation

235 You shall not commit adultery (Exodus 20:13). (MY PEOPLE) ASKS OF ITS WOOD (4:12): ... and says to it, Tell me, should I do such and such or 236 not? Why? Because ... a spirit, a knowledge, of promiscuity that is in them led them astray ...

237 ?Xovra to God: they abandoned him and turned to other gods. THEREFORE YOUR DAUGHTERS SHALL BE PROMISCUOUS AND YOUR WIVES COMMIT ADULTERY (4:13):

238 because your daughters are promiscuous and your wives commit adultery. I WILL NOT PUNISH them (4:14) because ... 239 ... thus for ... i.e....

240 as they do and I will repay them. And a people that does not understand so as to be with the Lord ... 241 and they abandon him and turn to other gods, that people deserves to be cast down, smitten by the Lord, for

242 abandoning him. ISRAEL (4:15), if you go astray from the Lord and abandon him and turn to idolatry, let not Judah 243 be guilty, let him not sin like you, and also go astray from the Lord and abandon him and turn to other gods, 244 ...?Ephraim, do not take ?Judah with you to be a sinner also like you. 245 Do not go, you, I EOUSa taEtg, to Gilgal, as Israel go there and sacrifice (?) ..

246 And why do I say to you that you should not go to Gilgal? FO R ISRAEL IS LIKE AN UNRULY HEIFER (4:16): just as the heifer

247 does not accept the yoke so Israel do not accept the commandments of the Lord. And Israel is unruly 248 and turned to idolatry like a heifer that ..., i.e. they abandon the Lord 249 and turn to ... to take from them ... LEAVE HIM (4:17): for when you see (?), their drink 250 has departed:(4:18) their wine has gone away from them, and they have no wine to drink ... They have indeed gone astray 251 from the Lord, for they drank and ... and turned to idolatry, as it says above, Promiscuity, wine and new wine capture 252 the heart (4:11). And they love ... and bring shame upon themselves, her protectors: of a promiscuous woman; her protectors are her hands 253 ... like protectors, as she ... and ... a man's body lest ... 254 ... a man's hands also guard his body ... 255 to them and ... to them to come to her, so as to bring them to her. The holy One, blessed be He,

256 tied up a wind in her wings (4:19), so that the wind should ... her and take her very speedily into exile. 257 ... AND FOR SLAUGHTER REBELS (5:2): i.e. so as to slay men ... 258 ... And are deep: in a deep 259 place so as not to be seen, watching everybody who passes on the road so as to attack 236 WI) ' does not make very good sense here; perhaps there is a mistake. 237 Xovra: 'having'. This does not make much sense in the context, but there may have been another Greek word at the end of the previous line. 244

A Commentary on Ezekiel and the Minor Prophets

Text

15

)its m' -1YM ' flti]n Its 1lt ]"[51 Z nmyrt 'r']-11 15 hiwt ( ] Onllt tin nn5 m'm ]'t ru?T R17 ':) - n41]( ) ;7 - nn5 - AS

] i= 51n p 5y ]( (

235 236

c'Sc i±n1 71mm]n -n'Sttt RLIV t 237

5y 238 ) 15 )n'SD tipett lt5 -bMn 5D1 hi35 *T515ft ) 239 ( ) r]15t ( ) 'D p ( ) 4442 rmnS 1'0' ( nom nyi -nnS nSm1i rnmly 1n 1thttS 240

5y '''n ntl'm t=5'm wS 15 '1111 7rttt n'Slto 5'1 7r1'1'i 241 nmtt' 51k 7t 1]D 15[11 iS rt']n1 '''h rink 1511 DR m' ( )1nirr]± 242 ('7nlt n'Sn: i5'1 *S'1 I"in ttln n) n5r) -p irrmm tent 5rt 243 ) nrt rrpn 51k btt ']D RDlt 51t tt'=() 244 ( )n ltln n] h61rt n1'nS 16b( n'lto tn'm rirS San th;tb'rc-rim MA inn 5rt 245 ]( )n n'r ( )1 DO 1n 11o -71M ON 'n 5]5]n 11t1]r1 1450 nn5 611t 'IN -Mn 5'nm[o1 246

tn' 77o1 '''' n11Yr] nlt n'5]156 n]'tt m' p Swri ntt n5; r3 nrA 247 ) OR n7tn ltt MIT 1217 15[n1 248 )o 0v51n[1 249 no aril nn1mn 'n i5 R5fT ( ) nn11rTp'm ( n]" ttn nrto[o 250 i5fn r]tn .1"n 9&i, 1nm'm 1" nno n'nt 1151 nnn

444 nlt 1rr'r 1150'51(

i'nl n'(

;'m 1441 rn]t nSvnS 6tt t 1k 1 imm

)1 1'n in '''th 251

)n lnnrtl -:b 252 ) 253 )h t0n1D 1r3 n'r= (

n'1' an 1-1'r]1 nnt5m i']n Ti5p nr]YD] Wn i ( (

(

M1 ( ) ASm a-rlkSm 11tH ( )5']n 1D1] nlt n'1t31m &TlkSm 0'7'n n] (

17Y T5n O1t'onm ''o n'Slt 11t1Y '1c nn5 ( )m n15]: n7-,inn n7nnn n53'Sr1 m1n n]( (

Mm - n'mm 6irtm5 5'om:1 r;1So - nm ft l ( n1lmn

) 254 fi 255 N57 T 256

) nn'n1 bi-OI

't i Mt

) 257 ) 258

1b(

1n1154m 1116 M D'm 'n 5 n'D1Y1 n'lt7] 1'n' ft pith 259

244 The beginning of the line is obscure.

245 Ieou&a iaetg: 'Judah, you'.

248 Perhaps `like a heifer that shrugs off the yoke'. 245

A Commentary on Ezekiel and the Minor Prophets

15

Translation

260 him and kill him, and the passers-by pass by not realising that there are brigands 261 lurking there, and they attack them and kill them. And because they do this he says, I will be a punishment for them all, 262 ... so that I may come. I KNOW EPHRAIM (5:3), the iniquities that he commits, and Israel 263 is not concealed from me, from the iniquities that he commits, for now only, in these days I begin 264 ... from him, and Israel is defiled, 8&- b icatp6S ... i.e.... 265 ... is defiled, but for many years, since ancient times, he has been going astray ... 266 BECAUSE A SPIRIT (5:4), a knowledge, of promiscuity that is in their heart, inside them, does not permit them to return to the Lord. AND THE PRIDE OF ISRAEL

267 ANSWERS TO HIS FACE (5:5): the enemy shall come ... take them away into the exile. WITH THEIR FLOCKS AND CATTLE THEY SHALL GO (5:6) ... 268 ... as we explained above. A MONTH with THEIR PORTIONS (5:7): with their fields. 269 EPHRAIM SHALL BE DE]SOLATE (5:9): sometimes you find it in the feminine and sometimes in the masculine. In the day of

270 rebuke of Israel, in the day of the war of the holy One, blessed be He, who will bring the enemy against Jerusalem and he shall smite them. I WILL POUR OUT

271 LIKE WATER (5:10): just as great rivers come down and as they come they carry away houses and vineyards and fields ... 272 I will pour out my wrath upon them greatly. EPHRAIM IS OPPRESSED (5:11) by the Lord, for the Lord has oppressed him. AND I (5:12) am bringing rain (?) 273 ... of the Lord and this too so as ... HIS SICKNESS (5:13): his blow, that 274 the enemy shall come and ravage him and take him away into exile. And Judah his wound, which a man shall inflict 275 ... all ?downcast on account of the nations, that they should come and ravage them. And he speaks allegorically. He went

276 to Assyria and sent to king Jareb, but he could not heal you, for I decreed and sent him to them to ravage them 277 and how could it help them to go to Assyria and bribe him not to make war on them? 278 Nor cure you of your wound: i.e. not to make war on you, but he will make war on you. UNTIL THEY DECLARE THEIR GUILT (5:15)

279 ... the enemy will not attack them, they will entreat me to 280 ... HE WILL REVIVE US AFTER TWO DAYS (6:2): every one ... 281 ... says and he shall dress us (6:1), he shall raise up from ... 282 ... the Lord. AND WE SHALL KNOW, WE SHALL PURSUE TO KNOW (6:3)

264 88c b icaLp6g: 'this time', presumably translating flr1y. 246

A Commentary on Ezekiel and the Minor Prophets

Text

15

)'1 1'Sy 260 1'n' te51 Iyn m'nm1y1 ' ( m51m5 bir i1'i1tZ htc p m'ow 'm hyi mlannn '5y 1n17'1 1=01 261 ) 262 041 ilmv Mom rivVil S !7T 'ate ''ml pn5 ( 45 tin 55 A 263 nmly telnm rnmyn In ;n5nnn Din, nrl)A:i - it i1rIS1 m'nnY1n mmh '

) min spire ' `r ire m' nn -OM ( )mfr rein m'nn-rp m'n'n rim-1 m'mmn tart 6nl n( ) t315D(

( (

iea T111

) 264 ) 265

5tt 5i05 mrrr tt5 -manj-)n -= = m'm m'alni tly2 mn '5 266 ) WIren ltM' - b± V 267 )tbn mart ' ( ) 268 thiS inn( 269 1ith'5 1r11te ttcnn blpnn n'rni [

LA 5 - nhlan 5141 ( MI-IM my ' j n mi mnrl min -1-')T 11th hij r i

htt h±p'm nn*n m1'm ''' sm rim-nn 270 1 rllntl r nzl m'nn lrr,5; on-rnni 6&5T n)-inn l-n't Inn -n;65 271 ( )65 W]h 15111 ON 1T111e 17thy 'm '''t] mk itl7 ' mm1 mn'S1 n MD bth 272 gxttt ' mm') tin m'lttn ntt tt'm'

) 273 )yn5 -.IT mal '''SO ( 2' ttt iron rin - i5n me ( inn ' n15= 1-='S1'1 lnm'nrrl ]'Ittn WY 274 nnltt m'tt nit' nmtt irn ntt ) 275 mho 1'rrt te( ¶591 -5tnn Si -mir'nrrl Itelwm 'nt m'lan 5':m: m:'nrrnh DTStt ,'nth i 1'n-in 'art 'D 55 t i 5 n1 T n ste '1 nit[te 5tt 276 mnlre mn5' tt5m 't im rrnm'1 nlmit 5re oh' 'm mn5 5'y1' nt]1 277 mtt' rntt nv ' mD5 mnh' rein it -mD5 mns' it5m '-M nlSD in 5n a' 1t 51 278 ) 279 11 -ID 'nn me MVP= i'tt n'lM n& rh A120,01 *5( ) 280 ) afi ( ) TPm 5D t in 'rr[ ] SI&F 1t( ( ) 281 vtflrri hire ( )t ( ) nm ( ) 282 ) `t5 .nn `tn i ''' Ifu ( (

247

A Commentary on Ezekiel and the Minor Prophets

15

Translation

283 ... then like darkness: the cloud shall be ready at his going forth ... 284 ... waters our land ... 285 ... THEREFORE HAVE I HEWN (6:5): i.e. in vain I have hewn by the prophets, ... 286 ... to them to prophesy against you, and you were ... 287 ... that is why I sent them against you ... 288 ... their doings (7:2): i.e. the enemy shall come and ... them round about so that ... 289 ... it has an ?ignition, dva4av, by the baker (cf. 7:4). ALL THEIR KINGS HAVE FALLEN (7:7) into the hands of the nations 290 ... for there is no one among them to call (cf. 7:7), but that they pray to me to save them. And a dove (7:11) 291 ... it, the dove, has no mind, knowledge ... To Egypt they called, for they sent to them peace (?) 292 ... them. They went to Assyria... 293 ... good ... 294 ... i.e. to ... 295 other gods in place of the good that ... 296 ... and be shaken by the enemy ... 297 ... now rain will come ... 298 ... FOR CORN AND WINE THEY GATHER (7:14) ... HAS ABANDONED

(8:5) ... 299 ... not to destroy us ... with calves (cf. 8:5) ... 300 ... and how long will they not ... to be cleansed ... 301 ... and to atone for their iniquity ... 302 ... A CRAFTSMAN MADE IT AND IT IS NOT GOD (8:6)... others ... 303 ... kings and not ... them to reign ... 304 ... when he ... for it shall be fragments: the enemy shall capture it and destroy it 305 ... FOR THEY SOW THE WIND AND ... (8:7) ... and as they have sown so shall they reap, for they have sown ... 306 ... that they sow, and that is why and they reap the wind, for not ... 307 ... and they shall not reap anything. It has no stalk, not ... the grain that they sowed 308 yielding no flour, and perhaps, if maybe it does yield a little, behold the nations, who are strangers ... 309 ... shall devour it, icaTaTr(ovQty ... ISRAEL IS SWALLOWED (8:8) ... now 310 ... like a vessel in which there is no pleasure

Fragment ii, verso 1

2 3

4

...

... fire its palaces (8:14) in the city.... ... corn from the ?threshing-floor, on every threshing floor (9:1) ... who was ...

289 dvatpLv: `ignition'. 248

A Commentary on Ezekiel and the Minor Prophets

Text

15

) 'IR1 V l rt'rr 53 f err ''rTth rtt (

(

) i5 A ?11' ( )rt ±: ± rr =rT 5u ntt Ssrt p 5u ( n t Drt5 ( ) rrtm (

(

(

)gym 'n(

(

)

) 6±'Stt 6r11* T T' irh 'n'on j5 5u ( ]m '-rm YDD tom ( )[

(

) 283 ) 284 ) 285

) 286 ) 287

] ]'lttrt AI:' ' n15D -Sun( 288 ) 289 ) 290

D'lrl '-1': 6) 5n 5D -blurt 16 jvn* rtrt'ul 15 m'm( In'1 ' Du'th1, T5 '5tt D'5' th 1'i T'm ti'tt o; n rc'ij -,11 7 n5 '-')( 615m Dr'Stt 1rr5m 'D 'p Yn ( ) ' Hurt ' t5 rtnt i5 ''tt ( (

) 291 ) 292

) &P, T mttC1 Dn1tt 1tt(

) 55 tt5tt ' r m(

( ( (

)[

) :1n ( ) 293

]( )S2 h15t ' (

)[

](

) 294

)'on slat nftn'rttt n % 295

](

)[

) =R11 In !wri mu (

(

(

X

) n' m1l'n11a-T 5u (

) vn'v tt5m (

)1tt ' n'Sau 6[

]( ) r1j7)nr15 (

( (

)rT

(

) 299

) tt5 'nn -rut

=11D nm51 ( ]( (

) 296 ) 297 ) 298

) Dma temcl rtrw 14-rv(

) Mr (

) mT ' (

(

](

300 301

)

) 302 ' D'rtrTtt n( )m talrr 645m tt5i rnu chrr m'tt( tt51 D't5n [ 303 ) 1D'7n'm Dn1tt ( )[ ]( ) 304 )r'1tFri 1r nnp' 'D 6m '[z ]( ) ttlrTm7

] wit 'D &p' p

rinz1 (

)[

](

)1 'f' rtin 'n

'n S7' nri ni 5.u11uurth( )[ ]( )u'ITm u'fiol ( ) tt5 15 fn rtr p rtnlttrS nY7' tt51

305

' 1()[

306

)

In nt

'(

) 307

]( )-it Dnm MmIOT T rT 6s)6 nor MR tmml 4S1tt1 6 7 !r' ;57 ) m''7 ( ) gnu(

rnrt 14tt tmk S= ()[

](

1

308 309 310

Fragment ii, verso ]

)t [ ]() '7i][ ' u'.u th 6-14 mtt[

( ]1Z

5 5u ( ](

)

1

2

)art 1D f a r rlan[

3

tfilrr rrn uvn ()[

4

309 KaTaTrEOUVLV: 'they shall swallow' ('gulp down'?), from KaraTrlvw. 249

A Commentary on Ezekiel and the Minor Prophets

15

Translation

... and his land shall be blessed; and all ... ... you anything, for the threshing-floor ... ... of its produce because they will not commit si[ns ... ... (AND NEW WINE) SHALL FAIL (9:2): for the vineyards have not 8 ma[de ... 9 ... (THEY SHALL NOT DWELL) IN THE LORD'S LAND (9:3): in Jerusalem ... 10 the Lord's land, but they shall go into exile. But Ephraim shall go back to Egypt, and in Assyria, in exile, [impure] bread 11 shall they eat ... HIM their SACRIFICES (9:4) which they ... 12 ... The sacrifices which they bring ... (are con)sidered like the bread of 5

6 7

men or 13

of mourners; grievers: XUTTr pAvot, who have ...

14

and whoever eats this mourners' bread is polluted, for pollu...

15

for such is the custom, for their bread for their soul, for their dead,

16 17 18

19

20 21

shall not come into the house of the Lord, for it is polluted. (ON THE DAY) OF THE FESTIVAL (9:5): ?TaXou. On the day when he brings the enemy against you what will you do to ... and for the day of the festival of slaughter of ..., for the day when he brings the enemy upon you to cut you down. FOR SEE, THEY HAVE GONE ... FROM THE DESTRUCTION (9:6) that is

coming to them; Egypt (shall receive them) for ... from Assyria. Alternatively, Egypt shall receive them, for they will go to ... to ... a cemetery ... and they will go there and die ... for their silver, that they have made ...

24

... shall be ... ... ... the Lord ... upon him ...

25

...

26

...

27 28

... ? their love. EPHRAIM WATCHES WITH MY GOD (9:8) ...

29

...

30

... catches birds, so is he on all his roads ... ... ... hearing and ... ... to bring it into ... ... the Lord, for they commit sins ... you shall have no other gods, you shall not murder, you shall not commit adultery: these ... ... and they committed ... now he will rebel ... and to cut off.... LIKE AN EARLY FIG ON A FIG TREE (9:10): the Trpurr6auKa on a fig tree at its beginning ...

22 23

31

32 33

34 35

36 37

13 16

Xun-gpAvoL: 'grievers'.

Taxou: The reading is relatively clear, but I am unable to identify this word, which ought to mean a festival or appointed time. 250

Text

A Commentary on Ezekiel and the Minor Prophets

15

] 551 roitnn Hire nn'm (

5

)[

) ina 'D - rrnlKn jnltt 1'5D[

](

Inn lwy' tt5 ' 1nn1]nn w'(

7

)[

r'-

]wy tt

] thin ] 6r 51

6

8

rnrtn

)[

- ni5z nlwttnl k arc nwl ni5)n 1n5n tt7R

)' nw n5w Anti t[ 1tt 'w]tt t: lnw(

)[

9

rntt 10

)5:K' 11 ) n'rt'nn i IT 'CTnri1 ( )OR 12 ( )n '7 n ( )ttn M V-) -ION ;:n'n'5 - iite '5 n 13 )Ants 'n lttntr n'5'ntt5w r15n iniie 5nitt 5n S -1715 14

(

](

] 5' &, nntw nn5 b]5 nn5 'n rr tzn ca' to 'n 15 nwl( )n5 iwvn Mn :'KM nn tt'n' nwrc l'n 150 bin ( ) 16 )n'-n; i5 n'5i nnwi rc'n' nox r5 fit' 'rro an 1"21 17 1ICtD 'n

(

(

) Yn -MI-5 ttln'w -lion Ynrtn

)5 ins' 'n npn Yn t

- nlwrtn (

,ntn'i nw5 1:5'1 ()5 1n( It vw

6' 1n±n 1711-1 'n 18

) 'n 19 ) 'nn ( n'S 5w( )n ( )5 20

D655 (

) 21

) 22

(

) 23 ) 24 ) 25

( (

)v ()nttw'(

( (

' i7tt v (

t

26 itfi

27

)rt5 nin

28 29

(

) l' tT 5n 51 rc1. r T5 ntis' wt(

(

) nnrc -rrc(

(

(

( (

37

](

)1 np (

)[ 30 )[ 31

)n1 vrnw 32 ) 33 )5n 10'»n5 ( )5'y( ( ) 34 1wy 'n )MA re5 35 ez5 nYnn rt5 'nnrc 'Stt J5 )tb . r

).u nft' nnv t 1wy1 n( )wn(

) 36

) vain k n5 rtp'wir71nnw1tt Ann rnlnnn ( ) n'nnn51 37

ws npurrbauca: `like early figs'. 251

A Commentary on Ezekiel and the Minor Prophets

15

38 39

40 41

42 43

44 45

46 47 48 49

50

Translation

at its beginning ... its figs ... and (a few ?) figs are found on it ... or three ripe ones which ... of the ... figs, and those ripe figs are ... your ancestors ... before him ... ... Israel in Baal Peor and they are not ... I was ... them, but I rescued them ... all ... enemy ... following him to ... Baal. Alternatively, and devoted themselves: they were ... ... to Baal ... and not abominable like their love of the Baal. Abominable ... ...... and they will be abominable. EPHRAIM IS LIKE A BIRD (9:11) that flies ... ... their multitude, his people, for ... not ... ... their wives, and from the womb, for she will not bear the ... ... and from pregnancy, for she will not conceive ... months she will see ... if they have children. EVEN IF THEY RAISE THEIR CHILDREN (9:12)

... I will bereave them: for I shall kill their children and make them without 52 ... FOR THERE, in Gilgal, I HATED THEM (9:15), for the evil of their evil doings 53 ... I shall banish them: from Jerusalem. Alternatively, ... and perform 54 ... and I shall make ... 51

55 56 57 58 59

... ... ... ... ...

Fragment iii, verso 1

2 3

4 5

6 7 8

? Ephraim, and for ... ... for him when ... ... his children, i.e. when ... ... and he allegorizes him in an allegory: when Nebuchadnezzar ... ... eye. AMONG HIS BROTHERS (13:15): i.e. among ...

and he is fruitful ... now the east wind shall come ... in the land, and helpful ... for I shall be ... anything. AND HE SHALL CAST FORTH HIS ROOTS AS LEBANON (14:6)

1

'Ephraim': cf. Hosea 13:12.

3

Cf. 13:13. 252

A Commentary on Ezekiel and the Minor Prophets

Text

) n5cv m'rnn ( )th k rbr: 38

)'N n'ltzr n: 1nsrr1 n5(

(

15

)nRn o'mn r lb

)Ane On 1'n'1 (

(

-10K V5Wnn ') IN 39 m'Scvltr3n 40 ) ' TID5 41

'rn'n1

rnn 'n"n )'ritc

)n i'ii' tIt5i -11-D 5.U= 61 42 ) 43

'

)rin(

) 1'n

'7tfi i;11

o 15'v iW ()Seth '--)

)5( ) 'n'Y17'rv 5.vr

r01y' nincv

():nn nn (

b Sk

'i' m'±i 144

)[ -1'i7' Y17'wi ( )[ )tshcv 1ni mnnn m[ (

45 46

47

)tin 51:on nix i6361 mn'rv: ()[ 48 nn-In m'cv-rn ( )31 mol.Un n'nn nix ' i b () [ 49 ) nU( )[ 50 mnno ntz r mtt 'o 'm':o mn5 I'm MR n( )rv1 1-1-1( 1452 i'n'v

mrw.unl

() r= nn mn;MKrv 5D'v1 (

m'y-1n 55Db ur SD hnxi S*n my 'o ( m'WWi ( ) mnu (

)

it 9

(

)[

(

50 'D p( )`IN n[

]( ](

)[

](

](

]( )[

) 'nnrvl htk[

) mn '11n

(

)[

mrv vA [

)ncv m'D(

(

) 51

)[ )[

)[

]( ](

)[ )[

52 53 54 55 56 57 58 59

Fragment iii, verso ]( ) Svi thtt ]( )rv: 1'SD ( )

1

2

]Orvo 6 ft '11:3 ( ) 3 11o10o Scum 1S'0V71 t() 4 ]i'3 r31SD ' m'r'in I'D 1'D(

15 n1]' nnv hl( )D ( ]( wDn S'Dw rmmn ( ) nirrz ](

5

) ivn'o cvnrn In ti So(

'eye': cf. 13:14. 253

) 5

)

6

( )7 ) W 0T1c 43 8

A Commentary on Ezekiel and the Minor Prophets

15

9 10

Translation

for all the trees, the oaks, which are hidden there in the depth ...

... they have many roots, and that is why he says, And he shall cast forth his roots as Lebanon. HIS BRANCHES SHALL SPREAD (14:7): his glory ... and shall smell like Lebanon: it is a 11 tree 12 whose name is 'lebanon', and it has a strong scent: Israel will smell like it. THEY SHALL RETURN (14:8): 13

14

Israel (shall return) to the Lord, vh a-rkoovTaty, and they shall dwell in And they shall revive the corn, for they shall revive ... his shade. and the land shall give (it) to him. The Lord says: If EPHRAIM should say, WHY SHOULD I ANY LONGER CAUSE GRIEF (14:9):

15

16 17

18

19

20

that I should grieve the poor, by taking their money from them? - if he should say this, I would answer him at any time that he called on me about something that he wanted, and I would provide him with everything. JOEL HE HAS CAST (Joel 1:7) the bark of the fig on the ground. Its branches have turned white: because he has eaten the bark of the branches. THE PRIESTS MOURN (1:9): because they do not eat the tithes. FOR JOY HAS DRIED UP FROM MANKIND (1:12): because there is no wine

to drink and be glad, or bread for them to eat, and there is no joy in them. GRAIN-OFFERING (1:13):

21

?wave offering, and wine of libation. SANCTIFY A FAST (1:14): XtopiaETE, by saying on what day

22 you will hold a fast, and proclaim in public an assembly, a ?ban, so that you do not do 23

on that day which has been made into a fast any work. Gather,

auAeaTE, ... 24 FOR THE DAY OF THE LORD IS CLOSE (1:15) to coming. THEIR 25 26 27

CLODS (1:17) ... ... above the barrels, scat KaTLUTriX.... Granaries: in which they ...

the wheat. Barns are buildings in which they store the wheat and barley. Barns: GEtg. FOR FIRE HAS DEVOURED (1:19): it d(3poXla, for the Lord has not rained,

and the flame has burned, and this is because of the rain, because there has not been any rain and they are all dried. 29 And ALSO THE CATTLE (1:20), singular, a beast, cries out to you and calls out to you, to 28

13

21

22

'they shall be turned'. XwptacTc: 'separate'. A plausible, if unusual, rendering of W'Tp. r10tt obscure. Perhaps it refers to aTT 110h, in the sense of the day following a vd

festival?

23

auweaTE: 'assemble'. For auAAtyw as a rendering of 90tt distinctive of Aquila see Barth6lemy, Devanciers, 86. 254

A Commentary on Ezekiel and the Minor Prophets

Text

15

11-miD0 ow5 o']om on r - DA o']15rin rn]5'Kr r 5D ': 9 7 ) 10 105' 1»05o rwnrv I'1 6A - p'D5l on'wrv 1r1'( )itfl p]1' 11 min 15'!F -11] 5. r'P-in rnr1 (

tiw' - mto V' rnn' 1i tim tit m1 R'Yr1 111:h IWI 12 ) rn'PL - pt 1'r1'1 -1S'Y0

(

1'n'1

VJ' 13

( )0YD5 -71D '5 -in - S MK 6A ''' nht ' 15 n]nt r-114 r n'r ini 14 ']t* p rat ox 11Dt2 nmm rr7'S n"]yo :sii n;, rift 15 'n"nl ' 1121-1 n'nvJ 10n0 'Stt IA 117 n'nrv nyty 5:0 1S -UID 16 n]etnSrv n1v- t

-''Stem

Setr < : n0i 500 1nire netrl 17

TD -ii net SDK 'o - a'-1rv 5n - rneto 18 1'tt '> ;non Stk( net o'Soile 19 00 U-071 'o li t 1" 1'A ')--) - ones o 15ott'rv onS IN mnvoS1 ninth 20 nn]n -ono W' tt5 11ow of i R'et:1 1nr]ttnty , t'VJ'-lit a1Y 1VJT7 - `jo] 1"1 ir]iv 21 inlet: o'VJ1y rnn & xx r rnon - r rns.u oy0 i71 o1Y iwD6 22 O5() 'c?tv75'ry icon - r tonSt2 o1Y0 n'n] mutt orn 23 )n ( )vm nit-= nit ''' or 7 ;5 24 ( ).U,7 n'Y1n 1(

n1'0nS S=n Kin( ) 25 0i &6rln ono 10']0' Hunt nn o'n0 aoo -o'r,'nn one 26 1( )[

-0

1' mutt Y1et ( )54

ON 'D ' VJ'WD'1W) I& 27

I'tbt]n nS '0

10:' :S1:1 -inn n'n AS '7 ' 1L1t]n S'=m: Mll n'S n0nS1 28 '-to -j'Sn kc 151i 1'Stt irwn nthn5 nnn 6-= 0]1 29

25 27

I cannot identify the incomplete Greek word. awpevUELc: literally 'heapings up'. Cf. fragment iii recto 69.

f dppoX(a: 'the drought'. 29

'singular': because the verb is singular, although the subject appears to be plural.

255

15

30

A Commentary on Ezekiel and the Minor Prophets

Translation

... food: why? for the water-channels have dried up and fire has devoured,f d(3poX[a

31

has devoured the pastures of the wilderness, because there has been no rain on the land. A DAY OF DARKNESS AND GLOOM, A DAY OF CLOUD AND DENSE FOG (2:2):

32

i.e. the locust will come and black out the sun and the moon and the

33

stars and that day will be entirely dark from the darkness of the locust. Like a blackness: the blackness is spread over the mountains:

34

?µeXav6Xpmµa, the cloud, which is black, will be spread over the

35

mountains, from the darkness of the locust when they fly. And ... spread over the mountains, that is a numerous, powerful

36 folk, the like of it, the locust, has never existed. BEFORE IT (2:3): before it comes, the fire will have devoured 37

the land: in respect of the rain he says the fire will have devoured,

because the Lord will not have rained on the land, ... and this is in respect of the rain. His CHARIOTS (2:5): i.e. ... because they produce a sound 39 ... on the mountain-tops they prance, and like the sound of a flame of fire which devours stubble ... sound from ... 40 PALLOR (2:6): darkness and greyness. THEY SHALL NOT BE STOPPED 38

(2:8): oU Ka&e(t)XaptdtCouVIV; they do not take 41

a bribe and return from the place where their ... has sent them to

destroy it, or not 42 go to that place where he has sent them: they do not take a bribe but they go. BEFORE HIM (2:10):

43

44 45 46 47 48

... when he is coming, the earth quakes. Withdraw their glow: and do not shine on the land. ... the sun shines and the moon and stars all shine, but when the locust fly they darken them and they ... on the land and the sun does not shine on the land. (THE LORD) SHALL SOUND HIS VOICE (2:11): his speech, and his decree, in that he decreed that the locust should be ?sent to the ?land....

... 49 who can bear that day? LET THE BRIDEGROOM also LEAVE HIS CHAMBER AND THE BRIDE HER BOWER (2:16):

50

let the bridegroom and bride also come. LET THE PRIESTS WEEP (2:17): do KXdgJODULV the priests and say. THE NORTHERN (ONE) (2:20):

51

the hidden one: this is another. His face which is towards the eastern sea, the Great Sea, and his rear which is

30 34

fi dppoX(a: 'the drought'. Cf. line 27. µeXav6Xpmµa: 'black colour'.

40

There may be something written above the line before the third word. ob ica6c(L)XapLd[ouaLv: Reading and transcription tentative. The meaning of the Hebrew verb is also uncertain. 256

A Commentary on Ezekiel and the Minor Prophets

Text

15

30 i itt'D11]tt'tt 5K tyttl n'n tM 10:1-P to D1D1 pu nil 6ttT on nil . r,wn 5i tr] n'n K'7 'D -It-In MM 5A 31 n1'11 n'rn1 nlnnl m'111 MOM 1'Dn'1 nM7Ri t K1Y'W 615D 32 .in 1 5!J Wit -iron - nntwn - i flti l nn'wn In jor 151n KT-1--f 33

6 34 M1177 1 in Ml-l'.111 SD n'n' or n -11nw ttli TW pyn ii DD - ttln -it - iii 5D Wit ( )thn 1WU Kin ni ( )xi - t)ib;th5 i D11 1 35 than n57tt AMID not : 3D5 - iyn in -770 K5 71:1-1 i 67 - 0116i 36

Y1ttt 5y ''' i'tDnn K5 'D ' Wtt 5m 6A ncbnn 5'= rlKf rltz 37 517 nnn Ax", 4D T( )T5: ft n1=»n r nr 1 5':w: -In K( (

) 38 ) ty7 DiK tt'nw t K ii5 W 7-i' r in i f7 SD ( ) 39

) in 517 (

irnn' -rn:'wi cliint.1i1M 40

imp' tt5

K51 In'= r5 oK1[ ]oftb mwtt nips i In 1:110-11 n rWth 41 ( ) i35' K514 -rrnty 1np' K5 -.nnSrw -1tyn mil-MM IMIC ¶5' 42 ) 43

Si, 1-'K' tt51 -n& ro IM14 - rnlr 5&1 ttscvz tbt( KSIt

Mi'tt' :Si: 51D. -Ii tl1'i r 1'tt' Own (

fl

) - r1Ri 1 44

5D 155( )'1 Milt T10n' MM-M-7 fl1y' 1rvtC 45

in 1WK * 1rn'n1 * 17n'r -tip in] - ki SD ryncvn ( ) ttt5i 46 ( ) 'V6 ( )'rr'rn Y( )rr 5tt i n1Kfl rut ( ) 47 D1ri1

48 i 15n1 1'l-inn inn na1 KKS' - Ki 1 nl'M 15n105 5n1l 'On 49

']1DYn -6W1 577 i'ty1V1D57tytt 570,7 ' '51 inn oat 1K1]' 50 ( )110 10101 * 51111 n'.1

42 43 50

- 7i 1

ii -I 5K 0,iw it nK -M-7 lnK - i1tSi r 51

The last word is very faint; I take it to be an abbreviated form of 11lt. The first word, very faint, may be a Greek gloss. 89 KXdl4ovvty: 'let them weep'.

257

A Commentary on Ezekiel and the Minor Prophets

15

52

Translation

towards the furthermost sea, because I shall take him there and remove him from your land, and his stench shall arise ...

53 for, 8TL, the Lord has done great things, many good deeds, to you. YIELD THEIR STRENGTH (2:22): their fruit.

54 THE FORMER (2:23) rain for righteousness: El,S pbya. SHALL OVERFLOW (2:24): va KEV(VOUQtV outwards for abundance of corn, because they will be full. 55 HAS DONE FOR YOU WONDERFULLY (2:26): great wonders. THEN WHOEVER (CALLS) (3:5), prays, in the name 56 of the Lord: 0 Lord make us escape! shall escape. ... as the Lord says, and if one of them 57 prays, one shall escape. FOR BEHOLD, IN THOSE DAYS, WHEN I BRING BACK THE CAPTIVES OF JUDAH AND JERUSALEM (4:1),

58

... I shall do, and I shall bring them back: so shall I do. I SHALL GATHER ALL THE NATIONS (4:2) into the valley which was

59 called Jehoshaphat; or else it was an ordinary man, who was called Jehoshaphat. And I shall bring them to judgment there: 60 and I shall say to them, Why did you disperse my people among the nations and share out my heritage? THEY HAVE CAST 61 LOTS (4:3): that this one will take so many men and that one so many men; and they have given a boy to a whore, 62 to be a whore's fee, by giving her the boy in lieu of her fee, and by 63 ...ing her; and the girl they have sold and bought wine. AND ALSO WHAT ARE YOU TO ME, TYRE

64 AND SIDON(4:4)? What things are you doing to me? I will swiftly and speedily make your deeds recoil on your own heads: 65 ... so shall I do to you and repay you. SANCTIFY WAR (4:9): 66 ... a certain day when we shall make; rouse the mighty warriors, all men 67 of war], let them arise ... those nations and ravage them, and ... 68 THE WEAK SHALL SAY I AM A WARRIOR (4:10): and be like a mighty warrior to them. GATHER speedily 69 AND COME, ALL YOU NATIONS ROUND ABOUT (4:11) ... and be assembled, i.e. assemble yourselves, because instead 70 ... and be assembled, and assemble yourselves ... to the Valley of 71

72 73 74 75

53 54

Jehoshaphat (4:12), bring down 0 Lord your warriors ... ... 0 Lord out of the sky ... clouds and lightning flashes to fight and ... ... I1rTi I (4:11) comes from the word C1R], cf... .

... and they all mean going down. PLY THE SICKLE (4:13):

... is an allegory: he is referring to the nations, because the ... ... to be harvested and cut off and ... (THE LORD IS) REFUGE FOR HIS PEOPLE (4.16): from ...

8n: 'because'. E(S p6ya: 'for largesse'. Cf. fragment i verso 207. vd KEV(vouaty : 'they shall ...'. The reading is not entirely certain, nor is the identification of the Greek word. Perhaps Vdt KEVd)VOUaty, from KEV(SVW, 'pour

out'?

258

A Commentary on Ezekiel and the Minor Prophets

Text

15

( )tv5 ltvn: Di . CDY1Rr3 lmnltYli Il 005 1T'ro57T 'D Rtti I 'T 5f 52

'1'D ' o5'n tl] w: ni oD5 nir1 nmin ''' 5"t r 'mlx i-.7 'PD 53

pin : t r1nC'l5t3 I'rn 'D '1'tvlr] 7] tDn1 'ti]11 ty'LZ Y5 n11r]i 1 'DD] n[It 54 665 55Dn' OK 5o n'r it n15r) MKe 01 ' nDFD rcv[s 55 55E]n'1 n'nl 69 100 1Voo1 ( )YD thh' ' 12*n ''' ( )[ 56

W11'1 in' ]W me VA tntt r2nn b': n]n 'D 't& t]' Cnn flu lntt 57 r1 DKp nrnn ( I 58 mn utzn i5t2n 6.u 5tt b.-1 5D ntt Y»1 V 6D V 11 ' =017i' Inty m711 ' n'n Sun 01t4 lit ' toDwin' lixi 59

1't' 'Cn75n Sn] nttl '1]] 'try nti on1rD nnS Cn5 1tZ1f1 60 ,mm 1S'n fn ' D'W t nn--) nrl ' onmm nw nr n7'ty ' 51[1] 61 Cnl'nl n1Dty nnn -r5'n me n5 C']nn t]nu'n nuSrv 17V) ni['n5 62 11Y '5 k t3 Ml ' j" 1n751 M-1--)n n15'nl ' n'Si 0'oa[ 63 rvttlo i tbtt -IC 57 ']ti ''5 t]'tv1D nii o'101 7M [u 64 SC u017 ' nD5 CStvf1 00: ntvDA ']tt p ( I 65 66 ]tc So ' Y']n 'Dn 6n5n nmu= iSD Cu' Aijt( (

(

)'`m -ml-In Cnlf 1tvDrn C'1] anix nlnt]o 1w117 11]]7 Cn5 1'n'1( 17t]o o ' 1YO7n] 6*--) ' 1x]7]1 (

p i -i= (

in mwin' try 5tt (

)ttl CnSnS C'71]1 C']]D ( t

) C'rxtyn In

l'tDw':(

69 70 ) 71

it 5 6p inns 1t]7I () 6' nit pv*n ic' nn]n( ) 72 65( ) Sat] 50 Cn rr'1' 11* CSIDI -'SD nn3ni 73 (

Tiyt]I (

66 72

)[

)on ").'I 57 lfl[:l ) 'D n k =11=1 7]l K[

67 68

)]n '7 61K KIM 0'11n 5'ocyo 'stun 5v=lo

74 01-0 O=Ln ) 1n.* norm ( ) m7'n51 1s7--S On( )[ 75

'a certain'.

15D: I take this as an abbreviation of r1n): cf. Isaiah 30:30, Psalm 65:11.

259

A Commentary on Ezekiel and the Minor Prophets

15

Translation

... and enemies will he be. JERUSALEM SHALL BE my holy mountain (4:17); strangers shall no longer pass through it. 77 ... to defile it. AND THE HILLS SHALL FLOW WITH MILK (4:18): from the rain ... 78 ... the trees and anything in the mountains and the hills, because ... 79 ... and a fountain ... 80 ... to Israel that I should do ... 81 ... do not incur the death-penalty for ... that they have done ... 82 ... but ...(AMOS AMONG THE HERDSMEN (Amos 1:1):) 83 shepherds who shepherded when others were shepherding: he too was 84 shep]herd, like was a herdsman (2 Kings 3:4), the same as shepherd, because when the flock 85 goes out he counts it, each and every one with a rod, and that is why ... 86 herdsmen. And he was from the place Tekoa. AND HE SAID (1:2): the prophet, or the Lord. From Zion shall roar: 87 shall thunder. WITH THRESHING-SLEDGES (1:3): ? SoKdveg; the custom in the land ... 88 and this is Damascus, of iron ... 89 AND HE BANISHED (1:5) them ... to Kir, as it is written, And he banished it to Kir (2 Kings 16:9) ... 90 Israel to deliver them to Edom (1:6); for the men of ... 91 ... delivering ... or he meant to him ... Edom himself 92 ... ?forever to Israel and they shall be ...

76

93

...

94 95

... in the Pentateuch ... ... his lovers, because he loved Israel. AND I WILL SEND A FIRE (1:12)

96 97

... I WILL KINDLE (1:14) ... I will kindle afire ... ... BECAUSE HE BURNT THE BONES OF THE KING OF EDOM (2:1) and made them into ashes ... ... burnt the bones ... for lime; and because he did this, I WILL SEND A FIRE (2:2) ... ... Kiryoth was a city; and (Moab) shall perish in commotion: in war, for the nations shall come ... ... and put him to death. AND THEY WERE LED ASTRAY BY THEIR LIES (2:4) ... BECAUSE (THEY SOLD THE RIGHTEOUS) (2:6) ... because he had no ... ... to buy wheat and he would sell himself for silver ... ... they would sell him ... ... they would buy him. FOR THE DUST OF THE EARTH ON THE

98 99 100 101

102 103 104

PAUPER'S HEAD (2:7): because they would seize the 105 ... their heads ... and they would ... them on the 106 ... and take from the lowly

107 for nothing. And see how many favours I did for them: I ... WAS 108 ...THIS NOT SO, O ISRAELITES? (2:11) that I did all these favours ... 109 all these ... CREAK (2:13) ... 87

SOKCiVE$: 'threshing sledges'.

'the custom': or 'the governor'. 260

A Commentary on Ezekiel and the Minor Prophets

Text

15

) vz-tp -ii-r( ) ton' n'm ':1riRn in[ 76 ) -MM-1 in - Sri o±n am - mmntD'ty ( )[ 77

)13' m5 - o'ni rr(

(

(

) '0 rn.=11 o'nrioty no-t '2 1 nt5'mm (

( l( ](

A 78

)rim ( )[ 79 X 80 l(

)1 eDn1(

tb'S o'( )o '1317 1'a[ ]( )vu ion r roc() 5D nn-on n'n"n 1'17 [

](

](

)R'n m[

)

X 81

] oat ri'n n'nnn n'13nn rn ntvmC 113n0 a'Dt l ( ) imc'ty rwto 'n - n -trim inn - -tpt[ In 1nz - iD[ ) thi - ritono -tnni -tnn 517 - irnm[ ]gin' imz r a]mcv' 317 ''' in Sri ' vipn oipnn rnm -Ml-117M ):Inn ( )[ )[

l(

](

84 85 86

) rnm5 anMM vo»i-t Yinnn 10137; 87 ) 5nn r pon-t 1-111 88 )17t 117131(

) nn rip n5ri 50 inn rn gyp( )n( )n n'a;i 89 )'ton WT 'n " tn5 nnn o; r' to' n[ 9o ](

]( ]( )1n1w ni-tm ( ]( )II .-TI vb'S 5iy 5(

)15 tam 1m(

91 A

)513 ( )m5 on(

](

it r ruin(

1 )[

)mn 1-1151135 ID(

IN h5tvi -vb' rim :dim rnn rw -i'nnn( )[ )OK ( )'nrm - Svb( )m '17x; n(A ( )trim nmcDD1 in Sn y 6-0 Si, ( X ()(=D 9n7) ( A ) 01ni M( ( ) - ton Stm () -70.U -10m 5131-'v ( ) n;Snm(A (

)tYia inio'w - r rnnSnn - Kcvn nni - rin'rr 17'13 n'np( ( ) r r'r r m5 'n 513 - ( )'S'o( ) ;nto n'l -1f rlnn'l (

(

82 83

X

)[

92 93 94 95 96 97 98 99

loo' 101

)[ 102 )boo nrin 1n=13 noln i r'ni n'r,'ri n»5 ( ) nSD [ 103 ) lnm o'vt 1117 (

( (

rim n'tv in I-?, -I ':'7"r tUnn:1 rnml t 613 S1 -inn n'np rn 104 ) 105 Iri Si, nnn n'±( )117 rm ( )'rim - of-'own ( 0'1113r r in inp'1 (

)r r rim(

5t

(

)TIM 106

)r rnln -=no 107

)'ntorno nntr,(

(

)

nSm n5oino 013 ;5 to' 'n tint I'm 108 ) p'13n *15'n'n 109

( (

261

A Commentary on Ezekiel and the Minor Prophets

15

Translation

110 iron. And if one puts in ... and it makes 111 a sound, because it is dry ... because there are (too) many on it

112 and it creaks. (THE STRONG MAN) SHALL NOT FLEX HIS

STRENGTH (2:14) ... shall not ... his strength that he has 113 to be saved. HE THAT IS SWIFT OF FOOT (2:15): who ?runs fast. AND HE WHOSE HEART IS BRAVE (2:16): Kal bTrou (?)

114 his heart is brave among the mighty warriors, because he too is a mighty warrior. ONLY YOU, Israel, HAVE I KNOWN (3:2)

115 with knowledge, and I chose you to be my people, and gave you my Torah 116 and I ?gave you commandments and statutes to keep them, now 117 (that I have chosen you) from all the nations and given you 118

...

... you do not love my Torah and you do not keep it: I will punish you because I shall repay you. 120 (DOES A LION ROAR) IN THE FOREST? (3:4): If it catches anything, then it makes a noise and roars, so that ... should not come 121 ... But if it has not caught anything it does not make a noise. AND IT 119

HAS NO SNARE (3:5):

122 the] trap. Alternatively, it, the bird, has no snare: so that the bird does not get caught in the trap. Hence it does get caught?

123 Is it possible that a trap springs up from the ground and catches nothing inside it? Hence it does make a catch, because when (a bird) 124 comes to a trap so as to eat the food that is in the trap and when it takes the food 125 ... the trap, at once ... above the ground and it catches the bird.. 126 ... AND OPPRESSED IN ITS MIDST (3:9): and there are oppressed people in its midst. 127 ... them ... and take everything they have. WITH THE CORNER OF A BED AND WITH A DAMASCUS COUCH (3:12): 128 ... it has four legs and four eyes, so that there is one on each side

129 ...with a ?remnant of their legs shall they be saved, or with their two eyes. As the shepherd saves ... 130 ... or the tip of an ear, i.e. all the tribes will go into exile, but one tribe will remain. 131

... THE WINTER HOUSE WITH THE SUMMER HOUSE (3:15): the houses of the princes, because they had summer houses

132 and they used to live in them all through the summer, and (other) houses they used to live in all through the winter 133 ...

134 ... COWS OF BASHAN (4:1): referring to ... and he says and carry you (4:2) .. 135 ... and their children ... 136 Els Tb Kaµd.KLV, which resembles ...

113 cal Snou: `and whoever'.

262

A Commentary on Ezekiel and the Minor Prophets

Text

)'reS Tin( )'sit ni 0'»n arel 'Sri r 110

rtryrn (

'Sv i5 ( )h

15

1'n' 'D (

) te'n '7 -5I7 111 ) irn: rare' KS ' p'vni 112

iri1 ( )r KS ( pj 1t5 tK1 r I.rn (

) NbN ' rSrc 57 ( )''ra'w 113 'ny1' cv' n:nrc p1 '11:1) rein 0)( )' '0 ' '= 1:5 tb' hk 114 'n-nn rim rS''nnn ' DDS 's nrtTS inre 'nnn:1 T D-6 115 nnD 'nrnK o'nM1D ni' r5 n j7m niiYt nrnK 'n( inR 'M]1 G'1ar X (

) 116 117 118

)

0r5 DSVrzcv nr'SD 150M nnre nnlrnv mSl 'nnln nt nrth at 119 Ilk

n'( )1K 1rt1Y nStz `1: arervl ij irn n15: me ( Fit n5 1K 0 1r]1 1517 ' VA n15:-IM-1 ( ) KS ON Sae -1'(

) 120 121

)[

n

'unn'n 1'n *non ninsn tvon ic5rv ' nimx5 rr5 1'i hi rt `T ' nm[S 122 ktr1 tiec ': in '51n= 5' 5 51 hiRn 1p no 57n "ITMA[n 123 55knm npn noi i men u'm S:reh rte '»tmcv rim SD[ 124

)1'n nt[

3rr nie rvnin1 An In nSynh ( r

) fl(

r 6: ' nrr5 n'ncv Mn 5:1np51 ( rt rrr 1=1 A nr 1Yh 1-11'V n'ry r1 r 0' D'S)1 1 (

(

) in Y' rbte.D 'n' .Un I2 IN -15Yr o'SrSV nro'SMD (

125

1 127 )[ 128 X 129 )[ 130 )[

n'rohrbn 5: 1t5' h1S: ' t ti IN ( ' 01.10% a' t r pr r n'D 5v rin n': (X 131 nrD 1* i'nrv iinl r' 'o' 5: not a'tt rm 132

( ) tDDrv 1K D'1 ' rISD

1" 'p Srv Minn 0,-b 1-7 1 '.

) 133

(

]( ](

)[ ]( )n r ref ( )[ ]( ](

) S'x D 10 3,-1 nrno ( )nr1 134 ) 135 ) nt]11 relfV 1'pn71tDw'ifi 136

136 etc T6 Kaµd.KLv: 'with the pole'. Probably rendering rIU23 (4:2). KaµdKL is properly a vine-pole, but it can be used in a less specific sense. 263

A Commentary on Ezekiel and the Minor Prophets

15

Translation

137 ... goes out. EACH ONE OPPOSITE (4:3) ... and you shall throw them

into the harem, says [the Lord ... 138 ... walking upright ... proudly and haughtily ... 139 ... and you shall throw them, vh pltETE, into your harem ...

140 ...a4r...ETE, and celebrated Passover ... 141 ... ? thank-offering (4:5) leaven ... 142 ... and offered leavened bread for a thank-offering ... 143 ... for every man who has freewill-offerings ... 144 ... and your teeth (cf. 4:6) shall be white and pure, from the ... 145 ... that you eat (?)... 146 ... before he brings it ... 147 ... them with..., he himself ... 148 ... pestilence like in Egypt (4:10), as ...

Fragment iv, verso 1

2 3

4 5

6 7 8

9 10 11

12 13

14 15

16

... ...

... with words ... ... prophet ... ... as the ... said to them ... ... the men ... ... and therefore ... ... FOR THE SEA WAS BECOMING EVER MORE VIOLENT (Jonah 1:11): on account of ... PLEASE, LORD, LET US NOT PERISH FOR THE LIFE ... OF THIS MAN (1:14) ...]va rov of that man, because we want

... liable to the death penalty and you cause us to perish instead of him. Innocent ... blood:...] ... here and it was for him you brought the great wind to ... whatever] you wish you do. Then he did as they had prayed.... ... but the men prepared to leave the sea and be rescued in safety ... in the house of Israel. To the Lord and he answered me (2:3): and he fetched the fish, to enter ... You heard my voice: ... the fish. YOU THREW ME INTO THE DEEP (2:4): when I was thrown ... into the sea by the sailors. And the current of the sea was all round me, and all your, the sea's, breakers and waves

139 Vd pt&ETE : 'you shall throw'. 140 I am unable to restore the very fragmentary Greek word. 264

A Commentary on Ezekiel and the Minor Prophets

Text

15

]K Tnnrmnl(

)'KS1'( )[ 137

rt( ) ; mipp rnt5n i[

]r i ' nrt'aor

138 139

) ooSv 61n-1 ''tD' D '1t 5cv[; n

](

](

]( )m ' not i VDi 'c1( )c)mtt()[

)[

)[

Y

) 1'n t' f

I

6

140 141

I 1-11

]( )171( ) nlin nor S.v rnri on5 :'ipr n rY[ )[ ]( ) ott() nmU 15 v'm V'tt 5: '± ( ]()nn In cmintii rnn5 DD'YD rn'i 5( )[

142 143

144

) iS5ttw link ( )[ )t-1 n'Y'ty o=np (

Y

](

)vin In= :tin ( )n onim [ )AV--)

]( ](

)[

. `1Yt2 .1:l

)[ ](

1

145 146 147 148 149

150

)[

Fragment iv, verso ](

)[

)l on[ )i 0'1:2ii[

n61tt(

)-.I Orb 6K -1014D ](

)

)nr5y1( ]tt] K 5tt ''' tt]tt 'a(

) 1t i i j51n t]'n n'Y11 in nom SD -inn ;All Imi[

oT - rnnn in:i ni nnin n'o'n nn[ n

)[ % nSllan m1n 15'ow: ntci nn i( ( ) tin ' 155nn tic n t nhyii ' n'oy c

11

o15tvr umil-Si mill in ni aS ttn 1]'7'i OR '7 (

o»'.-5 -inn ntt tt'cm ''»v'1 ''' Stt rv' n.o: (

12

[

)[ )[

13

14

o'o'Swr3 rn D -WV: Yt Swnl 111 ntt ( ) 'Sip 60 ' n( )[ 15 n''xn

'Si, n'Si 5a1 by n Sot 'nltt onion -'n 1n]1 0'D o':Do[n 16

9

W MI: MT -1171. The incomplete Greek word may be Odivarov, 'death', rendering Hebrew WE]. 265

A Commentary on Ezekiel and the Minor Prophets

15

17 18 19

20 21

22 23 24 25

26 27 28 29

30 31

32 33 34 35 36

Translation

... passed over me. I HAVE BEEN BANISHED FROM YOUR SIGHT (2:5): which shows that I am only ... inasmuch as ... the fish and I was brought into its guts ... ... TO THE SOUL (2:6): to death ...

... of the sea wrapped itself... ... of the sea wrapped itself, iTAdaOrl... round my head ... ... and I was sinking in them, and they were ... wrapped round my head. And I said ... throw me onto the sea, because ... KaTa... ... of the land: the land (2:7) that is under the sea ... ... did to me. AND THE WORD that he had prophesied REACHED THE KING OF NINEVEH (3:6): from one man to another ... ... upon the king. LET THEM NOT FEED (3:7): the beasts ... (AND a

THEY CALLED TO) GOD urgently ... And this thing SEEMED VERY BAD TO JONAH (4:1) in that ...

... that they should not say about him ... is it well (4:4) ... ... for him, to rescue him from his trouble (4:6), because he was ...the booth ... maul him ... ... is it well (4:9), µ71TL Lµi( )KLpao( )pou... ... AND THE MOUNTAINS SHALL MELT (Micah 1:4) ... like wax before the fire ... ... like water rushing down a slope. ... something evil is done ... ... crimes will come to ... What is the crime (of Jacob?) (1:5) ... Samariah? What will be ... crimes - is it not ... ... Who is the high places the crime - is it not Jerusalem?, AND I SHALL MAKE SAMARIAH (1:6): FOR I SHALL BRING THE ENEMY

... its foundations, and it will be a ruin in a field: it will become like a field, and it will become a planting of a vineyard, and after ... 38 ... they used to sow fields and plant a vineyard in it; that is why he says

37

a planting of a vineyard ... HER PRESENTS (1:7): her doings ... for from presents of infidelity she gathers them, for she is an unfaithful wife ... 40 ... from unfaithful husbands ... 41 ... and with all their presents that she gathered from the unfaithful husbands ... 39

42

...

43

44

... nations ... AND HE, the enemy, HAS REACHED (1:9) ... ... the blow, for if it had been so ...

45

...

21

tTrXdia@ri: 'was moulded', from TrXdiaaw. This seems a more likely reading than ?TraaaTaL, from TradiCw, which means 'to roam'. 266

A Commentary on Ezekiel and the Minor Prophets

Text

-Io:zn

)n i'y

).u n'nrt tzScv 17175(

( )175 (

l(

)[

) 19 ) rvior O'Srw 0'1717( ) 20

) 'cvet75(

)

]tRl -n'wion At ( ]( )iy'rvi Sin( )[ ) nT5 ntn - 7a[

](

) n ' Sets 1717 Si, y4aili(

)'o i5'o0o rinet' et5ty (

](

](

)[ l( ) 0's)'( )[ ](

l (

)'orvo NO O[ (

](

) rnvD 'n ' n[ )' et5n O''rVD (

](

o'iRfl K'o:ED ()[ ]ti (

]cvy' D

)[

29

) 30

)[ ]() 31 32

-rr( )[

33

)

](

(

) inn ionn ( )"n-inn ainn

]'Scv(

) 26

) 28

1'),1 ID 'IM-In )net 'r?'M -ob'nn ( ) in( )i

) 10-116[

]:ti bb

22

)27

)izRSs)inay-1

](

)cvietn ±n'nn [ ]( b1b i ](

21

)' Oni ooino UnmAl ()[

](

pTnrro O'n5et [

)nn()-W[

't v5wti rvion O'5cw[

) 'o 'o'n 5s7 'nlet O'Y'SVn () 23 )tn Mn et'no rn to rnRSv ( ) 24 ) A:Ys -ivm nnnn .vri "'S nwv ( ) 25

]( )c? 'b'et -n( (

18

]nin ns' *cvm -ry(

)[

)[ ]( ](

) 17

0-1al -:I. U(

]y= 'no»ini

)[

(

15

34 ]5 etn' O'ywth[ 35 ] n'n' -it 'et t ct[ In DOM th nT 'n ()[ 36

)[ )[

)m vrrt'i 17'1717 0-1--) 665i rnnn nTtt t On 's'5 n'nn i -Rio' [ 37

"

0-3 'D6± 6K p'thi -nn an_-) o'ybtn rniV 0's)-11T rt5( ( ) -nrn net? 'o #3 iT i,een 'o ( )et n'ms)n 55( )[ ) o'ntn in [ ]( ](

)Ss' O'rnn In rrnpt 0»net

)[

38

)[

39 40 41

42

]ts' o'ircn .u n ny( )Sv ]() ID 17'17 DR 'D . ntnn( ](

23 30

Greek uncertain. Greek uncertain. 267

43

) 44 ) 45

A Commentary on Ezekiel and the Minor Prophets

15

Translation

46 47 48 49

15(b) recto

circa 15 lines severely mutilated and virtually illegible 16 17

... ...

18

21

... KEEP SILENT (Habakkuk 1:13) ... righteous ... who have no ...

22 23 24 25 26

... ... ... ... ...

27 28

... SHOULD HE THEREFORE (1:17) ... ... the nations to kill them

29

...

30

... so as to hear ... that I did ... WHAT HE, the Lord, WILL SAY ABOUT ME, AND WHAT thing I

19

20

31

32

?

SHALL REPLY CONCERNING Israel (2:1): perhaps

... in the Lord. AND MAKE IT CLEAR UPON THE TABLETS (2:2): inscribe 34 ... There shall further be this vision (2:3) ... 35 ... and then it will be, and it shall blow, EXrra... 36 ... wait for it ... 37 ... be lifted up (?) (cf. 2:4),... 66 pa4njQOuvE ... 38 ... he will not stay at home (2:5), ical ov VLT ... 39 ...(gather up) the property of the nations. SURELY THESE (2:6), the 33

40 41

42

1-31 35

nations that ... property. THOSE WHO BITE YOU (2:7): it ought to be your enemies ... who eat you in the grave. Alternatively, who vex you: your enemies, who... ... ALL THE REMAINDER OF THE PEOPLES (2:8): that remain and have not been cut down ...

The beginning of the fragment is so badly mutilated and faded that very little can be made out. Too little remains of the Greek word to permit a plausible conjecture. 268

A Commentary on Ezekiel and the Minor Prophets

Text

15

46

]5()K(

47

48

49

15(b) recto

Circa 15 lines severely mutilated and virtually illegible (

X

16

](

(v' y

17

18

r [ ](

( )p'ls

19

Dn51'K nuk 6 t](

A(

20 21

)t2 1)C

22 23

)o5 (

24 25

)p 517n T n(

26 27

n,* 't on), 7(

)28

( (

( )'1 tc ' K':1n 171w

29 30

'"D(

31

'n'VJy 1tDK

'] "I' its(

'S1tivw rb' 517 :'wti n:1-7 nt]1

(

-IDM 5n 517 -ItiC1 > T inn rnn' -ri

nl(

32 33 34

) 'WK

]v;'t{ th'1 n'n' 1D nrw( ]( ](

](

)'5w'wJ -1Kr (

)rT' D (

)[ ](

1C11ti i m ifi51

)-)ON '1r1 nStt K5n - '1an -j'iY 1J11 -D'o» (

nK( ) 5D

]VJ bmi k'1 . nopo iniK 'Solti Dnw ]ttt]1 -1m» K51 rim VK t2D -in' 50 (

37-8 The Greek words are too faded to be deciphered with confidence. Something may be added above 9'12. 40 269

35 36 37 38 39

40 41

42

15

A Commentary on Ezekiel and the Minor Prophets

Translation

... because of the human blood that you have shed and the violence that you have ... 44 ... and all its inhabitants. WOE TO EVERYONE WHO IS GREEDY (2:9) for the property of the nations, that 45 ... that he does and is greedy, it will be bad for his house and this is bad 43

46 YOU SCHEMED (2:10) evil schemes that were shame to your house: which ones? Cutting down many nations. THE STONE (2:11) ... 47 shall cry out and say, I am from such and such a place; and the kapis: 48 and the trimmer which is K6t)tµov, and it cuts through the wood 49 and penetrates it, and that is why it is called kapis from the wood; 50 from the wood shall answer it: the kapis, by itself. FROM THE LORD OF HOSTS (2:13) this word comes, 51

and they shall toil: and that the people of Nebuchadnezzar shall toil,

52

who set off to capture booty from the nations; and they shall toil for fire, i.e. the property, and races, Ka1 T63v 4 U my ,for

53

nothing shall weary themselves. GIVING YOUR ?WRATH (2:15): dva&&ov. It is interpreted like what grows of its own accord (Leviticus 25:11).

54 55 56

Giving your ?wrath: i.e. you give him one cup to drink ... a second cup so that he becomes drunk, and even make him drunk ...

their shameful deeds, for violence (2:17), the violence that you committed ...

57 for the violence of Lebanon shall cover you; shall terrify them: ETrrr ev airrd ... 58 IDOLS (2:18): fabrications (D'5''71)), TEXvEwRiva, cf. *'` .u ... 59 whether great or small. Dumb: (im4id.. OVERLAID (2:19) ... 60 IN HIS HOLY TEMPLE (2:20):T6 Tou, be silent in his presence. SHIGYONOTH (3:1):... 61 which he says later. YOUR WORK (3:2): which you did

46.

1h: a letter may have been added above the line; perhaps 0 to make , Ih, 'of them'. 47-50 Kapis (0'0:)), normally translated 'beam', is a word with no obvious etymology in Hebrew: hence presumably the attempt to supply it with a Greek etymology, from the verb K6nTu). The Hebrew equivalent, 1tTh, is presumably some kind of trimming implement (cf. fhih, a pruning hook or secateur). It may already be hinted at in the gloss attributed to Aquila, Kal µa[a, which is incomprehensible in itself but may be a relic of Kal p.a(aVilP. Jacob ben Reuben, ad loc., has a

gloss µdp.tapov, 'marble'. While this has some plausibility in parallel to 'stone', it hardly makes sense when followed by 'from wood' or 'from a tree', and in its consonantal Hebrew form (111h1h) is suspiciously similar to 1hTh,

52

from which it may ultimately derive. Kal TCOV 4f5Amv: or Kal Tmv 4ukov, 'to the nations/tribes'. The lexical choice is in line with the practice of Aquila, who normally renders M] by 0uM1 or

4uXov. Why the genitive? Perhaps because the first letter of 'hk5 was taken as -5 of the indirect object. 270

Text

A Commentary on Ezekiel and the Minor Prophets

15

In"n nott onnnl inicv n"n nom nnttn mm ( ) 43 7N 'tru5o '0n]n Dim DY00 n'rn '1n -,-7:1 O1'( ) 44 )yn mm1 in'oo D -I nrn5 n'ny - i : us1:11 holy ( )ftb 45 )t 'D '1 y in 71n -j'n'o5 noo 1'n'o run nl= r Sir 46 0' 01 ']tt 'n5D 017nn 'o M1tt n'nn1 r1py1T n'nn ( )tv 47

y'yn nK nit' nott 11n'ZZio ttino nnh-ll 48 rDn 0't7 rip1 MT 5v1 loin: 0]5'1 49 noun nt ttr' troy I", nttt] - nrzi : tt'n own ]y' 1'9t] 50 55o np'5 1o±n nott ]n010]50 6D wr Word S11 51 tltt51 t]'o0]n 1'n' OR 'no lya'1 n'1an 52 n'n'Do me 1t» 1nnL1'D 11n'nm 1=7 not - y' p'n 53 10

'n] 115'.]]1L1

) rlntt o10 In* n'nn npor r]15o 'tn 6h 54

](

)ltt Do 9tt1 n1DO n'n'v 'no n-17) 010 55

)t n'oy nott onnn or rt '0 nn'nlnv 56 ]ttUltt - 1'op'bD'tt 1n'm -5-w :5050 ot'n '0 57 58 )n5'5D 1t» ttrnlrc'»'tt -n'5'5.p ]( ](

)[

](

)o1Dn 'R:11:1 6hR -11b17 IN 51-1) IN 59

"i7 50'710 60

)an ']1']W :fit] nn (

53

57

) mov nott 5n

nnlK r3K' note(

) 61

dva8(Swv: presumably in the sense of 'offering (a cup)'. The reference to Leviticus 25:11 is not very enlightening: from the context here it may be deduced that the word there is understood as `crops that offer themselves'. ± 'm: the last letter could be a D rather than a :1. Either way, the word does not make sense, so I have taken it as a mistake for g1])]'7'7tf.

abTd: 'scared them'. LXX nTOfiaet; Aquila KaTalrnieEL. Aquila is 58

recorded as having used nTfiaaELV on various occasions for nnn. TEXVEr p.tVa: 'contrived', a translation of r5"7D, which is a gloss on '5'51k of

the biblical text. The purpose is presumably to get away from any suggestion that the idols are in any sense real gods. Aquila is thought to have used T4XVi1 59

for n 1''7'5y at Jeremiah 39(32):19. pmpd: 'dumb'. This is a medieval word: ancient versions have Kro$d or dXaXa (Symmachus).

60

TOV noXgL4LaT6g Tou : 'of his warmaking'.

fragment i verso 105-6, 116-17.

271

For the lexical choice cf. 15(a)

A Commentary on Ezekiel and the Minor Prophets

15

Translation

62

and you came with your clouds and helped Israel then: now again

63

revive it, renew it and bring it in our days. (THE LORD) COMES FROM TEMAN (3:3): because the land of Teman is south of the Land of Israel

64

and clouds always come up from the south, and that is why he says

from Teman 65 because he came from there with his clouds to wage Israel's war. RAYS 66 67

(3:4) came out of his hand, the Lord's might, for him, afTODU, Israel, so that

they would see light from the ?rays so that they could go, and see their enemies;

68

and there was the hiding-place of his strength: where he was hidden

69

and could not be seen. hiding-place: Kpouµa. Alternatively, rays from his hand: from his place, which is a name, as in

70 hand and name (Isaiah 56:5). BEFORE HIM (3:5), Israel, goes the pestilence: he went with clouds and lightning flashes and put the nations to death, and there comes forth from the Lord plague, lightning. HE STOOD (3:6) and looked at 72 the world and measured the earth. They were fleeing ... all the world. He looked, and made the nations 73 leap: they leaped and fled; he made the nations leap comes from (the 71

same verb as)

74 75

to leap with them (cf. Leviticus 11:21), for its associate, and measured the earth, does not ?indicate it. His are the goings of the world: he came with clouds and lightning flashes. WITH THE RIVERS of the land IS THE LORD

76 ANGRY, OR WITH THE RIVERS of the sky (3:8)? IT IS STRIPPED NAKED, t YOUR BOW (3:9): yuµvw-

77 i.th l d.VEytpVLTOV Tl ToeEta aou, with reference to his sword he says 78 your bow; naked, it was naked outside its sheath, and was not 79 inside its sheath. Word, selah: because you said to them, You have become my special possession (cf. Exodus 19:5), 80 and I shall give this land to your descendants after you. The rivers 81 of the sky, that are in the cloud: you pierced them and brought 82 them down to the land. ITS VOICE (3:10): evantan. High, i.e. on high, in the air

66 67

69

69f. 74

af1TOu: 'for him'. Some ancient versions have iTrdpyEL a1TC), presumably referring to God: our commentator insists that the pronoun refers to Israel, and that the phrase means 'rays from his (God's) splendour for him (Israel)'. The word above the line is unclear. It is not M-11 "M ('from the rays'), but perhaps that is what was intended. Kpouµa is 'a beat': perhaps Kpoµµa ('a hiding place' - not otherwise attested) was intended. The text from Isaiah seems to be adduced to show that -1' can mean 'place'. D712: MT 117.

76-7 yuµvmµtvrj dVEytpVrlTOV f TOec(a aou: 272

'stripped naked your bow is

Text

A Commentary on Ezekiel and the Minor Prophets

15

1n-)n 119 rim ' TK vo'S 1T19 n"r Il 1'11!7 oD LC n"i Il 62

lnt'2n1 63 r,K 'D w w 10'nn 10'00 "Init JD'thl 0']]9n 159' 2]]n In 051!)51 WT I 64 D111171 ' w'SD Dnnnft DrISrIS 1'»D DI) Don K] r'n I 'D 65 "ID ' tU'SV 1tb214 15 ' "5w 1rr112M ' ln'o D'tY1' 1'n 66

tU' r1K5o = prn

Dn'2'1K nK 0'K11 1'rn1 D'D51i I 171-01 -11K D'Kll rn'Vv 67

nK'1: rnn K51 no '120 Kln rnno i1 ir2rt rnn DW1 68 ' Khln7 ' il'2rT 69

1DD ' no n'nW 1MI-M ] ' -it 3171 tt

'nl D 7121 D1a92 iSln n'n '1210 5' "SW 3t5 '0W1 1' 70 n:sl f'n1 'Thy . 772 '90-1 '''t2 KY'l D'1]n n'no 71 ) D'o] rn 'r1K 6'1 190 nK 72 1n'1 nK1 190 5D ( 110St] KY' D'la 10'1 MT D'on 0'YM17 1'n 0'117 nK 73 AS r1K 6'1 11'2n 'D M-72 1nn5 74 15 19 3'Sn

n1ri,)W m ::n '0'7121 0']]92 K2 n'n 75 '01]0" 70ID-)M yn 19 -WWDSW in]2 OK 4"' 76 nK ' i21rT 5'2V12 IWK'D71t9'K 11tD']1Y1X '] 77

K51 n19nSW rrm rT'19 nn'n m19 ' 1nWP 78

to '5 orr'n: on5 n t w to t]iK -19n2 nn'n 79 ' i'1RK i91r5 ' n1tm rlKn rim 'nnll 80 111'1 nn1K 9712 n"n p92 trio :tWSo 81

n11-in

11112 D112 615D 011 itn 1K

15i7 r1C Dn1K 82

?awakened'. Ancient and modem versions tend to take both verbs as coming from the same root (LXX tvTE(VU)V &vTEVELT Td T6gov vov; AV 'Thy bow

was made quite naked'). Our text follows the intepretation favoured also by Jacob ben Reuben, who explains that 0'`19 means 'naked' and "IlDn 'awakened'. The latter interpretation is ancient: it is found in the Nahal Hever Dodecapropheton scroll (ttEy[Ep]E6$). 78f. 81 82

A play on 190 'is stripped' and nlDf 'its sheath'. Something may have been added above '1'1r1. 'Its voice': evantan. If this is a Greek word, I am at a loss to explain it.

273

A Commentary on Ezekiel and the Minor Prophets

15

83 84

Translation

of the sky: Tilµ 4xuvrj TOU the Lord raised up, Td KLvrlµd Tou, which is

? his hands, ready and prepared in the sky for the cloud. WITH RAGE (3:12):

85 86

... raging against the nations, you march and come with the clouds ... came with the storm-wind against me to scatter me (3:14). THAT I MIGHT REST (3:16)

... yta vet EtXa avaTra..., for the day of joy, in that day trouble ... from the nations he will manage to come up to this people. ... FOR I see that THE FIG TREE (3:17) ... the fold EK Tb ±rprlpa, cf. 91 92 like ..., for when the flock come to their 93 ... the shepherds ? them in the stalls, the pens. 87 88 89 90

94 CONSUME (Zephaniah 1:2): auvTEXE(Yty, cf. 1E]0' (cf. Numbers 11:25). AND THE STUMBLINGBLOCKS (1:3): Kal TQ aKav8aXt p.a[Ta

... the wicked who make stumblingblocks in the world.... ... THE REMNANT (OF BAAL) (1:4): because Josiah when he was king destroyed the Baalim (2 Kings 23) ... 97 ... and that is why he says the remnant of Baal. On their rooftops, because ... 98 ... prostrated themselves on their rooftops to the sun and the moon and the stars and they ... 99 and those who prostrate themselves to the Lord and swear by him, but when they swear by the Lord their mind 100 is on malkam, their Molech, and they swear by him. A SACRIFICE (1:7): slaughter; and he has made a table ... 95 96

101 the nations to come here and eat. He has sanctified his guests: EXcilptaEV those he has invited, (saying,) Such and such

102 a person is to come ... and eat. ALIEN COSTUME (1:8): because they wore the costume of ... 103 ... of aliens and they dressed themselves in them. I SHALL PUNISH ALL

104 WHO LEAP ON THE THRESHOLD (1:9), on the key, of a poor person's home and rob him of everything he has 105 in his home ... and destroys him. WAILING FROM THE SECOND (1:10): dTrb Tb SLTrXoTElXov of Jerusalem

106 WHO INHABITT6V MACHTESH (1:11): for it is cut down, destroyed, the whole people of Canaan, who used to bring there 83

87

Tl [L WVIj Tou ... Tb Ktvriµd. Tou: 'his voice ... his movement'. Apparently the subject is God: he sent his voice to the deep, he raised his movement aloft - i.e. he summoned up water to fill the clouds. Presumably 1,7'11 is derived from it

'to move' (cf. on 15(a) fragment ii recto 22). ... ycu va ctXa dvaTra...: 'that I might have ...' It would be most natural to restore dvdTrauccv, 'that I might have rest'. (Cf. LXX dvalrauaoµ(XL.) However, although the in at the end is likely, it is hard to find enough room for two letters before it. Dr Holton therefore suggests dvaTra(y)1jv, an aorist infinitive passive, making a pluperfect.

90

F!'7bhh: MT f5:)bb. 274

A Commentary on Ezekiel and the Minor Prophets

Text

15

KT-12) ltDn'n *Pit9 l"t Wl ItY510 ]'tD ' D-W5tD 83 ) 84 DvtD -fly; 51:1W:1 n't2WD 16rt21 ptn (

0

) 85

'nn37] t:n n"m nvsn n'un 5v tynr lnl'nt( inrt -im -Yens '5v r ni o mnn o'c rn ( -7-11C orn Irlwl V)1VW(

) 86

) D1'S j*W3 t AC'tfir 87

) 88

nrn 0v5 5v5 nnr n'il-r 1n(

) 89 ) 90

rnr!en 'n 1 rrtln ':tt 'n (

ito5'ti - tt5nnn (

iron tfin'-&n

91

]5 1ttI. 111t1]'tD -W V1 'n 5W2 501 Inn 92

](

n11-n1 ht-in n'vnn onltt It-I( )' nn5vD 93 'f7 5cvnnn1 -1t0' inn 11q'S'tD1-V - 90[tt 94 ]rim -tSiIZ n'Slrvnn n'VlD nfV .Vi-In nn( )[ 95 ] D'Synn ntz n'-in-in -15nvjn ln'tvtt' 'n n1tcv( 96 ) 'n n 5W rnaan 5v nttrv ntt t3ti nr 5vl n'( )[ 97

In rm D':Dlnhl rn'Si =* th anus Si' ticbn[ 98 n]5( ) n'D V nntD01 -10 n'v:rvnnl mi5 rrnnnn n i 99 ( )1n5lrv -orr ntrncv - nni -in n'vnvn nfStD j51nn nn±nn 100 'n kn7 ntt 1'cb'n1D':fi inp Vh'npn - 51ntt5 ( ) rt1n5 n'un nK 101 ]5v vWlDSnn noun* rn 'D *'nn[n] n1n5n - 51ntt5 ( )WT '116[tt 102 Sn 5v 7D1 nrnK n'cvnl5n 1'[m] n'nnho vw[ ) 103 ]( tv'rv nn 5n unn n'Srul 'nvn [n]'n5 [ ] rrnnnn 5y( )[ ]i a51nn 104 ](

X

-mnn [1n] 755[']l .lrnn0nl (

)[

](

) In'= 105

in n'K'nn rnw bin OD 5[n] -n-01 nntn 'D mnnr»ito tvr 106

90f. 94

c Tb pLTp1)µa : `from the moderation'. auvTeXEcLV: 'bringing to an end'. Cf. Aquila at Jeremiah 8:13, CD'0R 9Ott:

auVTEXELa auvTEXecm (restoration based on Syriac).

Kai Ta aKavSaXtµaTa: 'and the stumblingblocks'. An ancient rendering ical Ta OKdvSaXa is attested. Aquila regularly translates the root 5m:) by 101 105

106

aKavSaXICEcOaL etc., but the form wKaVSdXmµa is not attested. tXWpLaEV: `he separated'. Cf. 15(a) fragment iii verso 21. dlrb Tb 8L1rX6TELXOV: 'from the double wall'.

TbV Machtesh: the article perhaps indicates that Machtesh is a proper name (see note on line 170). 275

15

A Commentary on Ezekiel and the Minor Prophets

Translation

107 their merchandise and sell it. Cut down (7In-11) comes from nn1l (silence). 108 THOSE WHO ARE MOTIONLESS OVER ... THEIR WINE-DREGS, AND SAY (1:12): i.e. who refuse and preserve their sins, (saying) The Lord

109 will not be good to a man who is righteous, he does not do him good, nor will he be bad to the bad man 110 for being bad. AND THEY SHALL BUILD (1:13): the houses that they are building now they will not manage to live in 111 because they will go into exile. THE SOUND OF THE LORD'S DAY (1:14) is a sound of bitter shouting, and the mighty warrior shall scream there on that 112 day. DESTRUCTION AND DESOLATION (1:15): Cdkr19 Kai SwTrXoCaXrls,

a numerous people, cloud and thick darkness. because the Lord 113 will come with clouds and lightning flashes to fight with Israel, and the sky will turn dark. RAM'S HORN ,

114 AND ALARM (1:16) of the enemy. THEIR BLOOD LIKE DUST (1:17) that you pour outside. GATHER YOURSELVES (2:1): 115 8vvaµwvT craTE in yourselves to return to the Lord, to make repentance,

and to live 116 by the Lord's commandments; and gather, Kai 8uvawAaaTE , others too to return to the Lord; the nation: I

117 say that he is not desired, TroOrlµEvov and beloved of the Lord. MAYBE (2:3): certainly you shall be hidden on the day of the anger 118 of the Lord; for that Gaza (2:4), that you can see, shall be forsaken and uninhabited - he says 119 forsaken (rT]1Ty) because he has said Gaza (flU)), and Ashkelon (means) 'fire of disgrace' (11'77 tDtt), and Ashdod, robbers (0'1711 0) 120 shall come at midday and banish her from her land. CANAAN, LAND OF THE PHILISTINES (2:5): because the land of the Philistines 121 was EXXoyrlTOV from/than the land of Canaan. DWELLINGS, COTTAGES (flit) (2:6): p.ovEs KOTrE for shepherds

122 because this one will cut (fl11D) from this place to another and make sheep-pens 123 and this one ...there, and that is why he says flit. THE INSULT OF MOAB AND THE TAUNTS the persecutions ('tfl'1), 124 OF THE CHILDREN OF AMMON (2:8), with which they insult Israel. A PATCH OF WEEDS, AND A SALTPIT (2:9): a patch

125 ...µav, cf. all my people shall be governed (Genesis 41:40), (meaning) that it will be ravaged and there shall grow on it a patch of weeds,

108 112

115f. 117

Utfl)11D: presumably a mistake fort:, 't1V11y. CdxT19 scat SiirxoCdxnis: 'of whirl and double whirl'. Hebrew f 7R10131 73i10. Cf.

15(a) fragment i verso 102. 8uvaµwv1 caTc,.. ical 8vvaµc6aaTe: 'be strengthened and strong'. Hebrew 1001pnn 10171. The Greek tries to capture the use of two different but similar imperative forms; the verb Suvaµwvtw may have been invented for this purpose. Tro&rjµ6vov: '?desired' (from TroNw). 276

A Commentary on Ezekiel and the Minor Prophets

Text

15

=107 pthn nrrt i Iny ' riv% n'tlh rfll nfl'7m n171no1 107 tt5 6'M119 SD n'tt Di c't106n 6[1S]t nnm ( ) SD 617n 108

o'r 109 s)m1n !71' tee -:21M iS now 1rn -7'-7x 141n o ruts Ot 1tm'm 1:)T' KS ']1n nnK ri t' ni tm n'no i]ol ' 1 v1 Alto 517 110 01111 -1 lrntto nm pmin r r11Y -in Sio ''' nr Sip ' n'7lao l05' '0 111 AM-PO ' 5 1D1 1]1) ' t1 DD 0'ST1SW17 m'ST -OW Whim ' 11o]n 112

1tim ' D'r]mn l = m ' 1 ZP nit R,-h izem, D'7-t1 c'aI7o ''' 113

10017nn 'rift lnlit '1D10 nnrtm 1= =1 'o'1tiSm hl 114 nl'rSl t]1mn nlmiS -?") Sit t1m5 nt'nYn ']1r]]'1 115 ']K 1111-l" 1 Stt t'wS 'lntt dal 'C17j1rri'7 10171 ""t MIS= 116 4)

91A orn non "111 ''Slit ''''t3 tlrntl i1Yn'n1M riot] 11-140 61K 117

't 's7

11"

KSm till) rnt11 -IMO 11TS7 nmT 'o 1 118 '111m ' 111mtt1 T' 7 mtt ' 1157mtt1 ' Miry 1r3K fT9 1t]Km 119 ' m'm nn

n'nm5M rlK 't thSM rltt J MD ' nrltc t&- '1 e'17122 1ttct' 120 111-0 nl) ' lit iS're nrnn's»> rlK 16 121 611f a nmly n'n'1 11th 17r] Sit nT 0171313 mlt MT n'n'm 122

1711 Sm m'Di7

131

121

t1Tm ''x]11']1 its nmmn ' n11t W nT Si sDO 15t nti 123 ' n' n 6n1 511n pmr3r3 ' V' nre n'tTnn on lmtt ilr3D ']t 124 in 7mnn n'Sv 1Ss7'1 tlnnm ''13D St 7m' lr» 10(_) 125

tXX6ynTOV: '?reckoned' (as part of the land of Canaan). Perhaps for 1XoyiCETO(V ), `was reckoned'.

125

Possibly translating :tnrfn (']y]75) in Joshua

13:3 (cf. 12 2 verso 9f.). µovtg Koi c: 'abodes, cuts'. Kom'i can also mean a flock or herd, which makes good sense in the biblical context, but the sequel in the commentary suggests that the other meaning of 'cut' or `cutting' is uppermost. ...µav: not enough survives for the word to be reconstructed. 277

A Commentary on Ezekiel and the Minor Prophets

15

Translation

126 brambles, and it shall become a saltpit, QKdµµav of salt ... for they will dig and make: 127 once it has been ravaged they will dig and make aXaTa ..., which is made 128 ... so that their place is ravaged and becomes ... and a saltpit, 129 ... their pride (2:10). TERRIBLE (2:11): is it terrible? Maybe the Lord says about them, and... to destroy them, for he will make thin, eat, 130 ... oirov, he will make thin, destroy, all the gods of the earth. IN HER BUDS (2:14), Eis Ta KaXU[KL-

131 a Tric, the cormorant and bittern shall lodge, since it has been ravaged. A voice shall come out of the window 132 shall sing, va Tpayov8EL, drought of the sun shall be on the threshold, because there will be ?nobody there 133 ... opening the door and closing it; for the cedar-work he has stripped: Kal TTIV KE8pw6LV, i.e. all the wood

134 ... the planks and all the ... of wood the enemy has stripped and taken away, 135 ... the temple (was left) without wood, and when it is ravaged everyone will say, This is the city (2:15) 136 ... has become a desolation, because it has become a desolation, a place for beasts to lie down, Ka-rdKXWa, and the

137 beasts shall (lie down) in it. Shall hiss and say, Oh, what a city this once was!

138 Shall wave his hand and say, Oh, what a (terrible) thing happened to it! OH, WHAT A FILTHY city! (3:1) 139 ... it says, And will make a spectacle of you (Nahum 3:6). And foul:... ITS JUDGES ARE like

140 EVENING WOLVES (3:3), that go forth in the evening, and if they catch something they eat it 141 and do not ?keep till the morning, ouK(l) EoaTEC,uav, the wolves do not leave anything till the morning,

142 even a bone, but they even eat the bones, this is what the judges are like, they devour 143 the poor and leave them nothing. RECKLESS (3:4): frightening the 144 people: they used to say to them, You will die during this year, because

145 they had not given them presents. Desecrated the sanctuary: the holy of holies, and anyone would

146 enter it. They have done violence to the Torah, and not taught the Torah. (THE LORD) WHO IS RIGHTEOUS (3:5) will come 126

rtKdµµav: lit. 'a digging'.

Aquila uses QKd-rrTw for -MD (Hosea 3:2 and

elsewhere). 127

dXaTa: 'salt'. The reading of the end is not quite certain. dXaToc would be

129 130f.

preferable. Syntax unclear. etc Ta KaXUKLa TTIS: 'in her buds' or 'cups', supposing the incomplete word to be KaxiKLa. A less likely possibility is KaXu(3La, 'huts'.

132 133

va Tpayou8ei: 'shall sing'. Kal Trly Ke8pooaLV: 'and the cedar ?panelling': cf. 14 Ir 1. 278

Text

A Commentary on Ezekiel and the Minor Prophets

15

tin it'ty n5n inpm ' n5n r-izn i i'rrn1 ti'Y17 126 :writ/

*i nltt Athf itDD'1 1n:)' :17nn 1Dtktz () 127

5n nl [ ]( ) r'n inl ooiptz rlnnrn '-ro 'nr r5 fl( 5in nn 'o ()'t r5 771( )1 orn5i, in 'sin ' rat r ' n111 ' ire)(

)[ )[

];55#'K 1-1'11mmn ' -7 5n 5o nee n'-ion h Rim -milk[ 715nn In La' Sip ' nlnn 1tvnn '67,r1 r1 nnpn o-* rm W'Cl, ( A no onn mm n5 'o pon n r.r ' mnmhtn rim '`?inns 1110'

128 129 130 131

132

5D

n'YD r r]15t ''Oii p 'b'z n117 1n 'D -moi ntirn rime nt1[

133

itci 'on751 Onln n'1nn 111.U '['y n 5D1 o'rv17n [1[ 134 b n n'nn not 61K i' r ]inn -101AZI o's ni5: ran 135 rrr1 r r'n5 itz'5"Imp p-in m5 1n'no 6m5 nn-in [ 136 Sri 1'D r r'n r in '1n nin 1-i'rr'1 f ! 7110' ' nl'nt1 n?. o'[ 137 In-11n 1'y '15 '11 ' n] MM 13"1 Mn '1N b1A n'n'1 ii' D']' 138 1no rntDnltn 'rnrnyw in r5ya11 -j'n001 t *D (X 139 1n15nnn' m tnlnn 1n1 1rVDn' OK1 :1y71 ins' 10n ':I-ID 140 7Mi r 11) n':'tfitn 1m17i n5 ]5 In-V? n51 141

0'5 1n1 610 1n1' p runs= oai thn n5n 010 *'nn 142 me o'1mn ' o'tnnl ' f rnlnn 101 nm 1mr n51 n"wvn 6A 143

5'ovn nntn mon lninn nn 'o on5 bin rm1 o'Omn 144 rror 5 mn o'cnpn trip nn 'tv17 155n 'rn:nn on5 1]n' n50 145 nb't p'-Tin '''1 ' n11ni r 0'11n ''ni inn bn '12 o'Oi 3 146

136 137 139 141

Ka.TdKXLµa: 'a place for lying down'. '1'DTI -M-ii: we should expect 7M'-ii. Perhaps a sign that the writer was thinking in

Greek. Cf. lines 138, -07 rin (TI rrpayµa ), and 140, rDrT for 'in the evening'. ftl'.Tt 1n: not clear: perhaps indicating the fact that i t I is written here with an y (MT 15w]).

ok(t) toaTewaav: 'did not ?bonify', from d cTe ov, 'bone', the Greek equivalent of the Hebrew Dl). 279

A Commentary on Ezekiel and the Minor Prophets

15

Translation

147 into its midst, he will not do iniquity, but will destroy the wicked, but to the righteous ... 148 ... bring his judgment to light, and shall deal with the wicked according to his wickedness, 149 his doings, and will not fail in his judgment, to do justice, but ...

150 the wicked and destroy them and stamp them out because of the wicked ...

... that he does to them and stamps them out. But the unjust does not know ... 152 that he is ashamed and embarrassed, and he repents ... to make 151

repentance ... (LAID WASTE) 153 ARE THEIR CITIES (3:6): Eaapoupia-rrwav ...

154 Laid waste comes from (the same root) as the Targum And the earth was formless and (void) (Genesis 1:2) ... 155 ... Laid waste are their cities and uninhabited. But when I destroy the

nations ... 156 ... for me, you shall fear me and accept instruction for your nation,

from the thing 157 ... I ... the nations and stamped them out, and I said that you will repent 158 ... so that her dwelling should not be destroyed, the temple, ... 159 ... by the hand of his servants the prophets ... 160 ... 161

... but ... the morning to do

162 ... all their doings: surely he says, According to your evil doings I shall

repay you ... Tb p&patov. WAIT FOR ME (3:8) you, Israel, to do ... says the Lord 164 ... rise up to the ?prey: from now there will pass ... I shall surely do 165 ... what I shall do, to gather the nations, to muster the kingdoms, because all the nations 166 ... to Jerusalem, to pour out, all the land of the nations shall be eaten. 163

FOR THEN I SHALL TURN TO THE PEOPLES (3:9) 167 ... peoples that remain a pure language, in that they will speak the holy

tongue 168 ... will be Jews; that they may all call: that they shall all pray in the

name of the Lord alone, and

169 serve him of one accord all of them. And this happened in the days of the Hasmoneans...

170 who dwell beyond the rivers of Ethiopia (3:10), Tr v Atharai, my smoking one, Trly icalrviap Avrr

171 p ou, the daughter of my dispersed, with whom I was angry and I dispersed her among the nations for her many

153

tvapoup(aTraav: '?devastated'. vapoupa means 'ballast', so the meaning may be that they are made into rubble suitable only to serve as ballast. The Hebrew verb, '12), is not found elsewhere in the Bible.

159

'by the hand of his servants the prophets': a biblical expression (2 Kings 21:10, 24:2; Daniel 9:10). 280

Text

A Commentary on Ezekiel and the Minor Prophets

15

)p'ftS51 MTV-r1 nit n'1D' KSK -5W y' K5 n0np5 147 Vf DO111t D0111 M O'W'1 - KS n' thbn ( tD(

](

)[

148

) n5n - b to rnms75n bon .v KS, vSS3m3 149 I o'37vJn S'mmn 0-'non Or-o'1 J7tv11 nn 150

) 151 In 'rtltvn tVJ375 1] 010'1 -MM-Pi 152 lkfi n ()YT 'D( )37]1 1rn't?tv'11t0'$ -Oi I'ny 153 ]1 K"1s nrr r RI-71 671n .11050 KY' ri 154 In 0'11n O'n'n0i IVJ01 ' ]th( )Mn '137 112n '1( ) 155 1n?.11 In -1nn37n 1o1n 'flpn tin 'n-iv 'S -[ 156 ]( ) 'vlron '0 big 'n"rn O'ntty r1 O't: 'n[ 157 ]'wrr 37x1' n510-*MtTl Mr r5 fvf1v KTTV rn(

n'n, I - r 11.Un nnn' n5cv '10 (

)[

158

) O*-tn 1'`1037 n':( )[

) b7(A

159 160 161

o± o5wn K[ ] O'371n On'55ynn bin K5n - 537 5n[ OK ( ).u1 ]( )n1 D5 o' ofK '5 1or1 11lt'0']1t1[ ( ) MODK pA( ) 0'( )b Tiny' M.Un - -ts75 oil=( )[ 0'1a. r 50 'n 5nn X15 011) k5 - rnw37S I'M 41A -10A ( o'nD 5K 6.71M rK 'n -0'1*0 ran 50 Rn wwJS vv11': n( )[

162 163 164 165 166

](

) O(

]( ](

) 15'(

nirn,5

)[

l(

)K5K( )[

)Klo(

]6' K5(

A

w1p 11JS O'1=1n i' r'Vv i1] 60 1-IRO' 10A 0'h[

167

nl'.151 -1105 ''' Dun 0510 O'SSWnn 1'TO 050 75 O'11-1' 1'[ 168 ( 'n'ni -0510 1n; k m 1rnn 0'10137 169 ) lit mn ']'ni']h7]'C1 'X37 '1n.p't7 tvlo 55 37n O'OW1' M-0 170 X11 51 O'170 i inn 'ns0'i r1 r in 'Oit nnn 1Vvn in no in 171

163 170f.

T6 pepaLOV: `for certain' (?).

Tnv Atharai: the article indicates that is to be taken as a proper name (AV 'my suppliants'), interpreted etymologically as 'my smoking one', which is also the meaning of the Greek gloss -n v KanVLV feVri [LOU.

281

A Commentary on Ezekiel and the Minor Prophets

15

Translation

172 sins. THEN (3:11), when Antiochus falls, ... they shall bring 173 them to me, the nations ... 174 so ... them ... 15(b) verso 1

2 3

4

5 6 7 8

9 10 11

... ... ... ...

... AND I WILL CUT OFF THE CHARIOT (Zechariah 9:10) ... and the war bow shall be cut off... with the nations, and this one shall speak peace ... says to them let us exist in peace ... YOU TOO, Israel, for THE BLOOD OF YOUR COVENANT (9:11)...

my people, and I shall help you ... you into the power of your enemies, as it is written ...

... for this ... from a pit with no water in it ... 14 from the land of ... you. EVEN TODAY (9:12) ... 15 I had from the outset 50 good things ... 12 13

16

double. AND AROUSED YOUR SONS, ZION, (AGAINST YOUR SONS, GREECE) (9:13): Israel made

17 18 19

war against you and fought against you. (I made you like the sword:) like a sword that is in the hand of a mighty warrior, and it enters ... µaxwv ... so shall I make ... AND THE LORD UPON THEM, upon the

20

Greeks, SHALL BE SEEN (9:14) ... THE LORD OF HOSTS SHALL DEFEND THEM (9:15):

21

and they, Israel, shall devour and shall trample on the nations, who are sling stones, and just as sling 22 stones ... so do the nations, and they, the nations, shall drink poisoned wine ... 23 ... like a man who drinks wine and his heart roars, and they shall be full, 24 the nations, like a bowl, and like corners, tic ytuvi.es, of the altar ... 25 full of the blood. Israel, ASK THE LORD FOR RAIN AT THE SEASON OF THE LATTER RAIN and THE LORD will MAKE STORM-CLOUDS (10:1),

26 clouds in the sky, and a shower of rain will he give them, to a man, TOU av8pog , ...

19

µax&v: 'to/of battles'.

24

r

ywvlcc : 'like corners'. hs ywv(ac is reported as the translation of 'the Three'. Jacob ben Reuben explains: 'like the corners of the altar, from which

the blood does not go away, so Israel will have no lack of plunder of the nations'.

282

A Commentary on Ezekiel and the Minor Prophets

Text

1!t'5'(

15

) OlD1'tD]n Slh'tyn -Tit i I'C nt n 172

) D'lan ;5 onln 173

](

)rt p 174

) Dnhlt (

](

15(b) verso

]inn ()Dn[ ]( ](

1

) n'r '1(

](

2

) '31n [ )rnrr n'alr[

3

4

)[

5

1'h( )[ r]nnSb cop rmt3[1 ]( )ty ni n2'n1 Z Y11-1 DD

6 7

]D1502 M),M Ct r5 tin ) 'n:a Dn 1DC5 tb' nn to)

8

](

]( ) Dth ntw rr rnl ny5 '5

9 10

)1 » - 00']'1n " r': 0D5 11 ) 12 ]Do n( )rn IT 1vn5 snort( ](

l(

] in D'h 1'tirn

X

13

]nr Da Din()[ ] :rnrth 14 D'ls-r

]y D'o1r

]SD prs -']h n191 '700= 16

tb' m u [

e

onn lh7 (

)[

D'nr 5D on'S[ (

() tvttnh jS 1'rT 15

D lt]n5'1 lt2D rhn1t] 17

T0=21 n1]') n': M -M 18

l() n'D p(

)f bt2

19

) 20 'into ninni DSp ']]m ono o'in tin lt!v tb' lS:n1 21 ( ) r i5ynn 1" 0111 -1 1nw1 -n-111 p n'( )nn DSp 22 ) 23 ( )lnSh1 105 na r'1 1" I rntv'ty Din rnh3 ( )'SD p' rntCCS '''(

(

) nn (

p rmnhv ty'k']iawlit nl'1iD1 pniCD (

)),-1

24

tin ntoD' ( ) '''1 Sh Dh ntlh 'P"?n *140 0' :n D'n5r 25 ( ) nrvrt[ ] t51,9t!t in v'nS DrtS 1n' tba th1 bO: D'35y 26

26

Tou d v8p6s: `of the man'. LXX &dUT(Q; the translation TOU dvSp6s is said to

be typical of the kaige group (see Barth6lemy, Devanciers, 48-54). Cf. 14 2r 12.

283

A Commentary on Ezekiel and the Minor Prophets

15

Translation

27

... grass in the field, i.e. wheat, that he has (?) a field ... (Consult) the Lord

28

and not the household idols, for the household idols (10:2) that you used to consult ... anything, vanity is what they spoke, and not a word ... Therefore, because you used to consult them, they have travelled ... and gone to another land, into exile, they are in distress, from the root ... there was no good shepherd to admonish them. AGAINST THE SHEPHERDS (10:3) who shepherd ... ... to them according to their evil, and make them as brave as a horse at

29 30 31

32 33

the time

34

... into battle, and he has his splendour, then he is glad to go in. AND Israel SHALL BE

35 MIGHTY WARRIORS IN BATTLE (10:5) and they shall trample the nations in the mud 36 of the streets, like the mud in the marketplaces. AND THEY SHALL BE AS IF I HAD NOT CAST THEM OFF (10:6): they shall be

37 38 39

... as if, as though, I had never cast them off.

... because of the many favours I shall do them. AND I WILL SOW THEM AMONG THE PEOPLES (10:9)...

40 And that I sow them among the peoples, among the nations, and in faroff places when 41 I make victory ... they shall remember me, µvqa& UETat µou 42 ... made victory in Jerusalem, come and let us go there. 43 ... with their children, and return to Jerusalem from their land of exile 44 ... GILEAD AND LEBANON (10:10): as an exclamation, i.e. they used to 45 ... they will come from the exile to the land of Gilead and Lebanon 46 ... (shall not suffice:) some say that so many people will come from the exile that 47 ... (it shall not suffice) for them, the land of Gilead and Lebanon, for 48 49

so many people shall come ... it is similar to shall sheep and cattle be slaughtered for them and suffice for them (Numbers 11:22) ... and it shall not suffice for them: Kal otK for them. AND IN HIS NAME (10:12):

50 51

52

36f. 41

the Lord's ... Israel shall walk and they shall not fear, because the Lord will be ... OPEN, LEBANON, YOUR DOORS (11:1): IN THIS WAY HE INDICATES THE ENEMY ... ... your doors. HOWL, OAKS OF BASHAN (11:2): in respect of the commanders he says ...

I:): Mr has 'ItURD.

[WnU 'jaera( µou : this word is not unproblematical. In the first place it is written with what looks like a f instead of the rh. Secondly, we should expect a plural (cf. LXX µvflaOfjaovra( µou). 284

A Commentary on Ezekiel and the Minor Prophets

Text

(

15

)1n'''2 [ l( ) n-rv 15vwv t'n t15 ; i-TM h[v 'Sflrv nrl"1o irnn ' 'Dnn1 51) fist 121 1151 'n21n ri r :11K -1-Inim ti ( )[ ivoi n'Sl '5R1rv n"rrrv 1vn5 .1 5[1) iit5n -01)' -15132 nnnm rnno 105 rl(

27 28 29

30

)[

31

it f rvln n'n it[ 1DVM 010D 'n1r'a nltt tD1 nv1D r5 [

32 33 34

(

) Dlnty yin r 51)

b' 1'i !1 -017 5 nt2V' itt 1'111 I On - i Tnn5n0 (

)[

tD'C12 '0l]0 '-01 'o10 141'1 1nn5n2 'n12'3 35 ( )'ni Mn tt5 '2 1'11 tvtx) 'n1Y1n 36

nn - 'nnn tt5 511)5 ,S'tc '0 )

(

37 38

( ) raw: vnrnl r r5 ntvvArb c titan onn 39 2cvk 'pnnt2 niWnn21 1932 &6v2 'nunrvl 40

't3' D'DWt '311tr (

)IM flV1)K 41 42 )[ 43 1 n15) r-IRn rtlln'2 1=1 nrr32 D( 44 )[ r1 r;152 rt 'no 13251 -rvh) ( 45 1-0251 11)5) rnre niSa1 In 1N12' ( )r1) '[ 46 11531 In 1tfi12'ty 1)1 2111 '0 61K VJ' ()[ 47 K12' 21 1) '0 111251 11)53 rnti 1'5[ 1( )[ 48 &T'5 RXt]1 15 t'nrv' n7211fcSr r 15 :1rnv '531 iezit cbin'2 nv1Wn ltvv(

r l ()[

5 kn' A5i(

iDW21

) 49

'l$n'nt2 1'1' fS1 17D 522 rn' '2Si rru3 1'1' ( ) i2 r iK 2'1111 niA - 51 1325 nns :rr1'

Stb 50

()1 't11121)2 -1u2 '315K 15'51 Si -nK (

) 52

5 51

ofiK aaapKljaEL: 'and it shall not suffice'. The reading is not entirely certain: tTrapOUEL would also be a possibility, supposing that one letter (tn or perhaps b) has been added by mistake.

49

Kal

51

x119,1: could be s11lti-1. 285

A Commentary on Ezekiel and the Minor Prophets

15

53

Translation

and he likens them to the oaks of Bashan because the oaks of Bashan are big. For

54 the forest of the vintage has come down: for the vintage has come down on the forest, to harvest the grapes of the f(orest) 55 ... which he said in respect of the kings and commanders. FOR THE PRIDE

56 OF THE JORDAN HAS BEEN PLUNDERED (11:3): i.e. the wealth of the commanders. AND THOSE WHO SELL THEM SHALL SAY, BLESSED

57

IS THE LORD, I AM RICH (11:5): I am rich because I have sold some of the flock,

58

because the great ones of Israel used to sell the poor; and their

shepherds, 59 he, each individual one, shall not spare them: and because ... 60 the shepherds do not spare the flocks, meaning that the kings 61 and commanders of Israel do not spare the people, he says I shall not 62 spare (11:6) them either. Handing each man over 63 to his neighbour, so that they will fight each other, and they shall smite 64 the land, the people of the land. And the prophet says, This is what the Lord 65 said to me: Herd the flock of the slaughter (cf. 11:4), and I herded the 66

flock of the slaughter (11:7), truly, in rightness and truth what he calls the flock of the slaughter

they are in fact the poor of the flock, the poor of the people, the poor of Israel, and when I went to herd them, I took myself two staves, as is the way of shepherds, because ... 70 when the shepherd herds his flock ... 71 one ... 72 ... I called ... 73 ... 74 ... and pleasant and beautiful ... 75 and the o]ther I called Hovlim, Std(Aapp.d Twv: and its in[terpretation 76 ... similar (verse), from labour pains (Hosea 13:13), because that staff is 67 68 69

... and if you hit a man with it, at once it causes him ?injuries ... ... head, and it is the kingdom of Herod, the Herod ... 79 who became powerful and seized the throne and became king, and when he was king 80 ... the sages of Israel, because the sages used to sit and 81 ... discuss this passage: You shall appoint a king over you ... from 77 78

among your brothers (Deuteronomy 17:15), 82 so that he should be a Jew, and this Herod was an Israelite, but he had not inherited the kingship 83 ... went and slew them all, and there remained ... a sage 84 ... and he was sick and was not killed, and this Herod went ...

75

'Their' is not actually in the Hebrew, but (unless we should read 8La09apµdTwv) it is conceivable that the final t] was 8Ld4IOapp.d T(wv: `their destruction'.

286

Text

A Commentary on Ezekiel and the Minor Prophets

' ' o. r

15

10:1 1159c n5'VVt]Ml 53

1tU] ']15ktU

( )n nit -112]'ty -1y'] 7=1,-i -i7' '0 i'YYI '117' Ti' 54 71]17] in6A ( )mbo ( ) 55 t O 'D 11-1: 16141 lrnnolrn ' n'iV t MID b* n -1'M 11k] 56 1'w17k1 ''' 57 Y-OT In 'n-0010 '0 517 -'OD . t'171n1 '0"]y nn tr-om 1-77 &150 58

1rn517 nnki -irk 5D Sibrr k5 59 r 1-)No 'th kri Si) n'Din r o'St2ln 60

(

RS nbk -MD,-1

i) o'Sbin ty'SV1 V-107.11

61

w'k nkn nk k'Ybb or 1'517 ']k MI Sbnk 62 i n n17 oil ntrS rn'ty ' 1nvn i'': 63 me 5 k'o]n nikl :rnkr r n17 nk ,kY tin ny1k1 I m-1,717 1kY nk i un d-1-T,-7 114Y 011 IT MMMI 11D]:

"]yn Dn " ]D

nk 64 '59 65

-J±5 66

' 1kYn " ]9 1-77-P [17 0, 7

67

i1791 .Onik nivt 'nDSr r nmkbl -&'5O 68

'b n'Dnf pi n15pb '3V 'S 69

(

)o 1]tS tin o r ni t2i Itz t 70 71 )n k() )i5cM ( )A(

( ( ( (

72

) (

)ntl2rr1( )

n'rnvn n'(

]nnbo '11tDbrri 'n n'Srin mvx 'nknp '9[ 1 nnn kin tU'w n-151' 'Sbnn 15 nbin( ]. in r tvD' it in 0-114 r1Dn 0141 'O17(A ±7

101-rr'rr nT 'o1mr1-'n nt5b k m tnkr[

) 73

) 74 75 76

77 78

79 jSbryol j5m nlb5bn onn1 nbarl6 r'nv[ ) rnl o'bwnn n'bcvr rn 'b tU' 'bbn[ 80 nmu -piobn of o'n(1 81 71nk o-ipb -j5b 517 &vc k5 tb' 01l1n'f r Rl mm i t'r n'tl 82 r7150rr 15 nko fSk AIM 3n ( I ]-inrnn oS1o n 'A cr thm 15n ( ) 83 o1n1[ ) 84 ] n t 1S,-1 Inn] KS, 'Sin] min mm (

taken as a sign of the 3rd person plural pronoun. `Destruction' would suit the verb 57n in the sense of e.g. Song of Songs 2:15, 'rYlD u"nrre. 287

A Commentary on Ezekiel and the Minor Prophets

15

85 86 87 88

Translation

and asked ... for this wrong that I have committed and ... the sages; (what) shall I do that the Lord God may spare me? And he said to him, Go and rebuild the Temple of (the Lord), and He will spare you ... That is why it was called Hovlim,

because it caused injury to the sages. MY SOUL WAS SHORT AGAINST THEM (11:8): against the flock

that I was herding: my soul was short against them, i.e. I hated them and I had 90 no desire to continue herding them, because it was a bad flock, and also their soul, 89

of the flock that I was herding, loathed me ('] i T5ri ), was sick with me ('] 15R), Eppo(imrroev with me ... 92 me and they did not want me to be herding them, and this (word) f '2rT 93 comes from the word'S1rt (sickness). And when I saw that it was so, ... I hated them ... 94 ... them, and they hated me, I said, I will not herd you (11:9) ... 95 (the dying) ...vq , as let it die, and the stray, jl Xavog4vT1, as let it stray 96 as I did not desire to herd them any more ... 97 ... (no more) need for the staves: I took my staff, Noam (11:10) 98 ... Hasmonean monarchy, and snapped and broke it, to annul 91

99 my pact that I had concluded with all the peoples, that the nations ... 100 ... with them my pact that they should serve ... ... and to be ... 102 ... and the pact that I concluded with the nations was annulled (11:11) 101

103 ... and they knew this ...

104 ... and that he had decreed (?) ... 105 ... 106 ... give me my wage (11:12), i.e....

107 ... and stop ... 108 ... They weighed out my wage, thirty pieces of silver ... 109 ... and when he saw that ... 110 ... he did not consider it proper. THE LORD SAID TO ME, THROW IT (11:13) 111

... the high (price) that they valued me at, i.e....

112 ... that they valued me at, because I have no desire ... 113 ... and I threw it in the Temple of the Lord, to the potter 114 ... used to sit outside the Temple of the Lord. AND I SNAPPED MY (OTHER) 115 ... STAFF (11:14), Herod, to annul the love between Judah 116 ... and Israel, because all the days of the king, when he was alive,

117 Judah and Israel were under his power and they had peace and loved one

91 95

tppotaTTIvev (or perhaps ppd)a7aev): 'was sick'. fi Xavougvn, SS 'the stray, let it (stray)'.

103-4 A fold at the end of the line conceals some letters. 288

Text

A Commentary on Ezekiel and the Minor Prophets

15

]( )'m 'TWO Wn MR( )n SD ( ) SRVi 85 ) 1 r1:i 15 i5 i i n'5te 5inrz'i i rthyrc( ) 86 n'o ( n'S:1ri lr2m K1l] pS1 'n1( )5 ( )m -[5 Sit AIM I 87 ikon SD n, r:1 1065 11 prn M`= nftr nODW 't5 88 n rn kSi onltt ;mV tiSn .17:161 1-11Y7 nyit ;c1' .1m 89

n1MVn r[

()

Mom on -11 icy n'nm 'm5 1117 nnik niDiS rhn 'S 90 ( )im( ) in 1'm'C1m11'tt ':a nSn ''o nSfo nylt 'n"rtw i ' 1 91 nSr1: nrl nnik nun ']k nl'nS n'211 1'n RS1 'nik 92 ( ) n'nk ]m ']k ( ) p ' n 'tt1M1 ''S in 11W S r2 A2i 93 ( )k mnk nytk kS 61R1 'ntt]m onl oniM ( ) 94 1n:n ox 'Prm =k nirr r i ' mnn mrt '1( ) 95 ( ) m1.u nnik rnyt5 ron 'S rnn kS 'tbtt ( ) 96

()5 rik 15n nk rpm -m'"I nn SD -n2 'S(

fli 'onS rrinu l aMl (

) 97

iir]mrt n1:Sn (

)

99 100

)16;( ) ni'rrS1 ) O bn oy 'nix n'1on 1min1 (

) 102

) nn n(

(

(

101

)ID 1y't'i(

](

)'tiim(

](

]( ) Strt1 n ( ]() 90o 5 'tom nk 150'1 (

) [ 1( ) ,± nk16b1 (

)nn(

]n1(

)t.Un'n'(

)1m( ) 61S 'tom inn (

](

)[ ]( ](

)[

)m(

]( )stn 'Sat ''' S'1 - i 3 i 'm» MS( ) 61So -5.u3 p' Wit 17'n (

]( ](

)

'S 1'k '0 5Dr 'm7' t(

1-110n 5ts "' n'M lnik -j'Smk1 ( 'Sinn nit aki n':S rin nmr n'n th ii(

n)ln' 1'o nn'nm n]nkn nk tmnS oim11'( (

)103 )104 )105 ) 106 ) 107 ) 108 ) 109 ) 110 ) 111

) 112 ) 113 ) 114 ) 115

) n"no kin n ;tmn 15nn 'rr Sn 'n - Srctm' 1'01 116

fix rr n']nik 1'nl niSw nnS mn1 11' nrin On 1(

114 115

98

) n'ianm o'nun So nk 'n-it nrm ) o'121D n1'nS 'n'1:

There may be a Greek word at the beginning of the line. 'the love' MT has `the brotherhood' (tTTkr ).

289

) 117

A Commentary on Ezekiel and the Minor Prophets

15

Translation

118 another, but when he died there entered ... between Judah and Israel and there 119 was war between them, and from then on everyone behaved according to his own pride 120 ... and from then until now someone not of his people ruled over Israel,

but...

121 needy and poor ... and ... each other ... 122 TAKE UP AGAIN THE INSTRUMENT OF A FOOLISH SHEPHERD (11:15): aNasi, because since ... 123 to raise up for them a king, but they had no king and ... 124 ... now raise a shepherd (11:16), whoever it is. The strays he will not (seek out) ... and the lost sheep, ij Tt v Qµ..., that ?wanders and moves away ... from the herd, the ?sickly, Tn v tmTEKOVµ&rl, which ... ... its flesh, he shall not feed, and the needy ... ON HIS RIGHT] EYE (11:17): he looks and sees so as to kill, because it 129 ... because his arm, in which is the sword, shall wither, and the eye 130 ... shall be blinded, ..43faETat. AND FORMING THE SPIRIT OF MAN

125 126 127 128

(12:1)

... AND JUDAH ALSO (12:2): thus says the Lord, that he will be in the siege 132 ... KaOwp.6; because Antiochus will come and lay siege to Jerusalem 133 ... AND ALL THE NATIONS OF THE WORLD SHALL GATHER 131

134 135 136 137 138

AGAINST IT (12:3): so that ... ... and it is Jerusalem, but they will not be able to crush it. Every ... ... to fight it ... ... desolation ... va "Rl ... and what will this ... do? AND EVERY HORSE ... OF THE PEOPLES I SHALL STRIKE WITH BLINDNESS (12:4) ... THE

CHIEFTAINS 139 ... OF JUDAH SHALL SAY (12:5) ... they used to hide in ... outside ... 140 ...... Jerusalem for fear of the enemy, and the enemy, Antiochus, ...

... their soul, and the chieftains of Judah used to ... 142 ... and they used to say to the Lord, Make me strong, Svvdµmaov µou 143 ... and he defeated the inhabitants of Jerusalem. THE CHIEFTAINS OF JUDAH (12:6) as brave as a hearth 144 ... (fire) that is in the wood, and this hearth is interpreted the same way 141

as 145 ... and in Greek (it is) J)g WQTiav, that bums

125 126

ij ,- v vµ...: too faded to restore. Tr v t1rLTEKO6i1EVri: or possibly eUTEKO1JI.Lcvr1.

I cannot trace either of these

words. tuTEKOGVEVf) (from cT4KOµat) would denote a female animal being covered by a male. 130 290

A Commentary on Ezekiel and the Minor Prophets

Text

'nnl n(

) tD

15

1']1 1-min' I': OD nt i Dtt» of 118

M ]1T1]5D -1nttl -1ntt S 1 -low mm nrnr: nt ( ) 119 ) rehtt 5'] MD $5 j5n nip r iD1 rnAr 5( ) 120 ( 1

)'rill rrnutrrvlc'$;(

) 121 ) 122 ' Rim '5'1R nyn 'SD DS MID liD ( )Dn 'D

( (

)31 i5n cn5 rnn' re51 j5n cnS l1nv5 123 ) 124 ]$5 'm»n ' n'n'W 'n 5D ' ny11 n'pn ' nnhl (

(

oirl 1( )561o ()norr,'tt lyrn ' RI, Pre -1n( ) 125 ' n:Yrn ' -11yn 10() 126

rM KIM

T;r bl ' nnln ono' its

50' Ae

' nlrvn [

tt'nty 'o5 ' a11nS ''7n nttl'1 SDno' ' lrn[' 1'D 1'ynl 'tDl'n D1nn n]m 1D1-1TtD n5( )[ (

)Lc ml -1x1'1 ''hut( y 5n nno a11n'1 ( )[ 1D in' na1 ( ) nn ( )[ -1ls162 n'n' 'n ]ttn' Si, -11Y'1 o171'tt]re rel]'m ' lnrrlfp[ ]v '-1'o r-1ren "1a SD n'Sy 1oott11 ' , rcvh[

]( )55 ' nrli$ o,n55 15or $51 Sn' $'n1[ )[ ]( ) [ l( )5 nniA &bnS( ) nnnrv 1[ ]DD 1i( ]rrn: , 1( )[ ]( )1'5 rsr 11n1 no[ ]( 15y1 ' nl(

] rrr n( ): n(

) olort :k 34WT1 n'lren -rnon 5l2() 140

](

&*in 1n' 'thl5re (

)re i'rn1 ncvo5 (

) ' n(

1CCt)inrl 'S "Yntt ')"?' 5$ 61A in" M*R -011' Si' nre lM1 ( -11'» 1l-1nm -1nm' -11-P» n11 ' o'yvn ttlnty ( 1'y:' relntD 1rc'ttcD'K iK 'n11 11V5 1 ' (

142 145

132 133 134 135

) 136 ) 137 )bre'n 5ro 15"I'tD[ ]y5 o K y'1( ) 138 ) in' 'h( ) 139 )I o'tCr: rncv(

llhnrtl ' (

132 136

127 128 129 130 131

`siege'. va 1'1 L...:? Suvdµma6v µou: `make me strong'.

KaOLaµ6:

69 lcTlav: `like a hearth' or `fire'. 291

) 141 142

) 143 ) 144 ) 145

A Commentary on Ezekiel and the Minor Prophets

15

Translation

146 ... fire that is inside the wood, and it bums it all, so 147 ... (do) those brave warriors. LIKE AN ANGEL OF THE LORD (12:8)

that goes before them ... 148

...

292

Text

A Commentary on Ezekiel and the Minor Prophets ID

(

)m

15

- o5iD nK grmn - o-pYy, r JIM Kircv OK( ) 146

Kl. l

(

293

-Jit5O

-o'tlat 'to(

) 147 )148

15

A Commentary on Ezekiel and the Minor Prophets

Introduction

JNUL Heb. 4° 577.7/1, the largest of the extant fragments, is currently in the Jewish National and University Library in Jerusalem. It was previously in the Kaufmann Genizah collection in Budapest (see `Report on the Hebrew MSS in Hungary with special regard to the Fragments of the Cairo Genizah', in

Genizah Publications in memory of Prof. Dr. David Kaufmann I, ed. S. Lowinger and A. Scheiber (Budapest, 1949), p.XII). Overall dimensions: height 151 cm.; width variable, average 12.5 cm. The photographs

reproduced here were kindly supplied by the Jerusalem library. Since being photographed the manuscript has been subjected to conservation processes resulting in the loss of a certain amount of text. Consequently it seemed preferable to reproduce the original photographs. In a few places, however, the conservation has revealed some text previously concealed by folds, and these improvements are indicated in the transcription.

The remaining fragments are all in Cambridge, and their external

dimensions are as follows: T-S C2.87: height 17 cm. (including 2 cm. overlapping with the Jerusalem fragment), width variable, max. 12.3 cm. T-S F2(1).211: height 31.3 cm., width variable, max. 12 cm. T-S 32.1: height 72 cm., width variable, max. 11.2 cm. T-S K27.46: height 25.3 cm., width variable, max. 11.4 cm. T-S K25.288: height 55 cm., width variable, max. 12 cm.

T-S K27.47: height 23.5 cm. (including 3.8 cm. overlapping with the previous fragment), width variable, max. 10.7 cm.

Brown ink. Confident but uneven hand. Standard abbreviations (e.g. (0'S)m11', (07 )1y) and abbreviated lemmata are marked with a dot over the last letter. Ligatures: o'5R, 5K. Greek words usually, but not always, pointed. I have not attempted to transcribe very faint, barely decipherable words or isolated letters that could not be recorded without very great uncertainty.

294

16. A Mishnaic Glossary A fragment of a glossary of difficult words in the Mishnah, tractates Shabbat,

Erubin, Pesahim and Peah. There is no discernible order: some of the

glosses are arranged in the order of appearance in the text, but consecutive words in the text are sometimes separated in the glossary. Sometimes two words are glossed together, even if they are not immediately adjacent in the text of the Mishnah (they may, as at vl 10-12, be from separate chapters, or even, as at vl 14, from separate tractates). The glosses are very similar to the traditional Hebrew commentaries, going back to the Talmud. The Hebrew lemmata display some interesting textual variants.

T-S K7.16

The lower part of a parchment leaf, written in double columns. Mostly intact

horizontally, but with portions of the text missing at the top. Pricked and scored. Overall dimensions of surviving parchment: 13.5 cm. x 19 cm. The columns are of very uneven width. There are vertical rulings that would give, if adhered to, columns of 6.3-7 cm. However, there is no attempt to achieve an even left-hand margin, with many short lines and some that overrun considerably. The Hebrew is unpointed; Greek words are pointed except when they are repeated. There is no consistent orthography for Greek: e.g. v is represented apparently indiscriminately by 6 0 b 0 d; Tr by D or S. There is no point in offering a translation of this fragment. The words are translated, where possible, in the notes. I

295

A Mishnaic Glossary

16

recto col. 1 1

2 3

4

1'111(_

6

a'V± 7

ke-vk'SpiI 9 7ire'S0i-nit

nlDttD 10

recto col. 1 4

...aTOUpev.

5

KopSoKdTrecTpov. Presumably a rope halter, although the word does not seem to be attested elsewhere. The Hebrew lemma is lost: it may have been '1'0 (Shabbat 5:1). ISpWTdpev. The likeliest meaning of this word is either a rush of sweat or a heat rash. In the absence of the Hebrew lemma it is hard to know which is intended. It

6

is also possible that the word had another meaning. For example, it may be intended as an equivalent of i19-1`1b (Shabbat 5:1), which is generally understood as a saddlecloth.

7f.

:'Yt (Shabbat 5:2): S6pµa taKLTraaµav TOU crwd TWV Sea Tb pI Trii8av, 'a leather covering of the ?genitals to prevent them mating'. The Hebrew is really a

passive participle: '(rams may go out [on the Sabbath]) bound up'.

My

translation is based (as indeed the gloss seems to be) on the explanation given in Babylonian Talmud, Shabbat 53b: `with leather that is tied over their genitals to prevent them mounting the ewes'. Two unexplained peculiarities of the gloss are: (i) the syntax of the first two words, which appear to be two nouns in apposition where we should expect a participle; and (ii) the grammar and meaning of the phrase Tov a(Oµd. T(ilv. For TrTi8av, `to mount', cf. r2 9. 8f.

10 11

12

rttttitn (Shabbat 5:2): KoTrXLaaµ&a TrapaTpeP6µeva. The lemma says, `(ewes may go out) sharpened', explained in the Talmud (ibid.) as `with their tails held up so that the rams may mount them'. TrapaTpe[ioµdva ought to mean 'rubbed'. The verb KoTrXedCw is entirely unknown to me. (Could it be connected to Latin copulare?) It is curious that the Greek participles are neuter plural; the Hebrew participle is feminine plural, and this is what we indeed find in the Greek gloss in r2 9, which represents the next word in the Mishnah. (This column continues with an earlier section of the text.) l1'1D1ttn (Shabbat 2:4): aby60XEov. The Hebrew is understood as `an egg-shell'. This is a possible meaning of the Greek (abyo- + +Xoe6g?); it is curious that such an everyday word should not, apparently, be attested elsewhere. r tt (Shabbat 2:4): tcTdcEL, '(so that) it will drip'. (Euphonic t- + cTdCW.) 1"11171 (Shabbat 2:7?): ScKdTTi Pahuc. It is a little difficult to make sense of the

Greek, which is written as one word, but I take it as a rendering of the word generally written 'k'71, which means `certainly' (in the context in 2:7, `certainly 296

A Mishnaic Glossary

16

'Otit:10'tt

11

"Mil 12 0'3'D

11-I,0,-7

1"7'tL 13 161't]1O 14

O'0t5Dt] 15 71-In On'] 0']r pD 16 1k't]']b OiDitb Ou n 17 pipe ]lT 18 11itt wpS'»t!]lt, 1'tip 0710] 19 "Sln t inK 20 1'ute'S4pn Oialate 1i]t]T'S90'Ifi 1'n=t17

11]'t]T']1]77'VJ7'tt

13 14

< 91'111 21

untithed'). The second part should therefore probably be read as <1E>1ia(ms, and the first understood as 'tithe'. This explanation is not, however, very satisfactory. 1"1'0 (Erubin 2:5): S(µOLpov miffs, 'two-thirds of a cubit'. i'71'bim (Erubin 2:5): p1yXaTOUpLv, 'a watchman's lookout'. For the Greek word (which derives from Latin vigilator) see 'IuTopLKbv AEeLK6v S.V.

15

16

O'01tDb (Erubin 4:1): tK Tb Bp6v&cLv, 'from Brundisium (Brindisi)'. The last letter of the Hebrew could be read as D. This gloss interrupts the (admittedly irregular) order.

0']]1py (Erubin 2:6): yevoc maror,

KaUKaX(Sa, 'a kind of bitter herb, as Ceterach kaukalis'. Low, Aramaische Pflanzennamen, identifies Officinarum (p.109), and KauKaX(s as Pimpinella Saxifraga (p.86, cf. p.208). The word maror is unpointed, presumably because it is regarded as Hebrew, not Greek. (For a Greek equivalent see no. 6 3v 9.) Strictly, the last word should be spelt KauKaXX(Sa, as it is written with dagesh in the 5.

17 18

D1DT1 (Erubin 3:1): T6rros µvriµclou XT1Oapyrlsdvos, 'a forgotten grave-place'. The meaning of the Hebrew is obscure: some commentators explain it as a field in which a tomb has been ploughed up. p)pD ]11 (Shabbat 5:4): Kou8o15vLv (a+aXivµdvov, 'a bell (even though it is) tied'. I.e. the clapper is tied so that the bell (attached to an animal) does not ring. 0`4aX((ELv here has its classical meaning of 'bind'; in later Greek it changes its

meaning to 'close'. 19

20

A(ou 6vou, 'collar on the neck of an ass'. The Hebrew, which means 'ladder', is understood to refer to a kind of yoke that prevents the ass from turning its head to scratch a sore. 1"51l3 18tt (Shabbat 3:4): dywy6c, gLktflpLv, 'a tube, miliarion'. Two words from the same passage are glossed together, although they are not adjacent in the

0`7100 (Shabbat 5:4): KOAAdipw Tou Tpa

text, or even from the same sentence. dywy6c (see 'I (YTOpLKbv AEeLK6v) means 'a

trench': 'The inhabitants of Tiberias once passed a tube of cold water through a trench of hot water [to heat it].' The miliarion was 'a high copper vessel, pointed at the top and furnished with winding tubes, to boil water in' (Liddell & Scott). Did the glossator realise that Hebrew 11151h and Greek µnXidpiv are actually the 21

same word? f111TT (ibid.): 1tEKappouvL9µdvov, 'emptied of charcoal'.

297

A Mishnaic Glossary

16

recto col. 2

11']1b iirmlcir 1'77

n [n' P'j7 11S7m

a!t't5'rt

lirt'S' q'pinwipD 1n' z r rim-P-11-pip Imum 11ro'y

i

.)-I t rp

1'Oa"i'$'f]]'t

M31

b'rt]'-l n,51tt

recto col. 2 I

...a$TapLV or ...aUTapLV.

2

(D'hit ']D '7yto)

3

(Shabbat 2:1): ppiiov Td TrpdvLVOV Toy vepo'green water-moss'. Listed among the fibres that may not be used for making the wick of the Sabbath lamp, this is presumably understood as some kind of alga. Cf. Dioscorides, quoted by Lbw, Aramaische Pflanzennamen, 236: 4 dKos 8S tTrl TWV TEXjL6TWV Ebp(QKETaL i Trl TWV o~raalµmv bSdmw, ppUov 6v... The phrase ppbov Td Trpdou'ov renders two different meanings of the Hebrew n71l'. 7'7 nllytn (Shabbat 2:1): KEp(v, KLKVtXaLOV, 'wax, castor oil'. Two words from

the list of oils that may not be used for the Sabbath lamp. 4

KLKVdXaLOV is

originally a contraction of KLKLVaV f..aLOV. i iD'-1m (Shabbat 2:1): d.TrapXt iaaSLou d.Tr6Ka1Jµa, 'first-fruit of oil, ?discarded

and to be burnt'. The Hebrew word means simply 'burning'. H. Danby (The Mishnah, [London], 1933), following the Hebrew commentators, renders: '[Heave-offering] oil that [is become unclean and] must be burnt'. This seems to

be close to the meaning of the gloss.

5 6

The last Greek word is, however,

problematical. It can mean either a torch or something left over from burning, neither of which seems entirely appropriate here. I have therefore supposed that it also has a technical meaning close to what is suggested in Danby's translation. MD17D'h0 (Shabbat 2:2): KoXoKUVOeXaLOV, 'colocynth oil'. This is also Danby's rendering of the Hebrew. i'bi b I t:1'D (Shabbat 2:2): KEBpta, Cdv[LTraKav, 'cedar oil, jasmine'. Two items KESp(a) is from the list of permitted oils. According to Liddell & Scott

the oil of the Syrian cedar (cf. Kriaras s.v.). The second word is from 'jasmine'. The two Hebrew word are generally explained as respectively 'tar' and 'sesame'. 7

8

9

M33 (Shabbat 2:2): TrcTpeAaLov, 'petrol'. From the same list. The Hebrew neft is of Persian origin: the same word is the source of Greek vd49a. The choice of the unrelated Greek word TrETpWLOV is interesting. 73if]'i1 (Shabbat 2:3): t0XOYLULTOV. The Hebrew means '(it was) singed'. The

Greek word is presumably equivalent to E¢Xoy((ETOV, imperfect passive of aoy(Ca, 'to bum'. For the ending -LTOV cf. 15(b) recto 77, 121. nt1]h (Shabbat 5:2): SEµ&ec of Obptc Tmv Yva n' ini8ovcLV, 'having their tails tied so that they [the rams] may not mount them'. For the context see above, on col. 1 line 8f. The Hebrew word simply means 'tied'. For this interpretation

298

A Mishnaic Glossary

16

n1'0 mrrr tlt% 11D 1']oY2 rMI:V 10

1'm191 far' &X t7'b' rr 1y 1m5 11

rn5t fltg0' ir't

n11112 :11t3Y 12

it

1dwt0im jbw=r

tD]'S 13

:5rr514 1i0'siKib'7

ntb51bt315 1mrz9 b113'Itlb 111'l r'-11bQc T D 16 1]':fi 1irt2r'11b0 51x1 17

ii

rlrr5 18

1VJ7't

cf. Babylonian Talmud, Shabbat 54a: 'they tie their tails down so that they do not mount them'. 10-12 fl'=01 (Shabbat 5:2): 'they wrap the lamb with leather on the day it is born up to eight days so that it is not seen and they make its wool' (Hebrew gloss). The word n')]Mb is found in Babylonian Talmud, Shabbat 54a, where Rashi explains 'they tie a cloth round it on the day it is born when its wool is clean, and it keeps its wool from being soiled'. Our gloss could mean something like this, but it is not very clearly expressed. (What is not seen, the leather or the lamb? And is there something missing at the end, as the complement of 'make its wool'? Or does it mean 'while its wool is growing'?) The double direct object after t=IYY is 12

curious and may reflect the influence of Greek. t11111S (Shabbat 5:2): puC6SETa µaXdOLV, 'with their udders tied up in a basket'.

The Hebrew simply means 'tied' (referring to goats), but the commentators explain that it refers to the udders. In the first word the scribe originally wrote a m before the Ta (thinking the word was puCbSEµa? or because of the following word beginning with m?), but it seems to be crossed out, and has no vowel sign. 13

0]15 (Shabbat 5:2): SLa Td dlrorfTti4JELV, 'so as to dry up [the milk]'. (&TrouT u/d1roaTU¢m).

14

:Srt5 (Shabbat 5:2): TO drpµt&ELV, 'to milk'. (From dpµeyw, thought to derive by metathesis from d pLXyw: see 'I UTOpLKdv AEeLK6V and Kriaras s.v.)

15

rt'7b51tD (Shabbat 5:3): oflyLQµa, 'saddle-cloth'. Current texts of the Mishnah read r1'7b1t7b, and commentators explain it as a rag attached to the camel's tail as

an identification mark or for some other purpose. Cf. Tobias ben Eliezer on Genesis 31:34, ` W,7 t3, where J. Perles, BZ 2 (1893) 575, would read the Greek gloss as tv Tii vdyri, although this may be rather fanciful. 16

MIDD (Shabbat 5:3): TraUTOUpLVµtVOV TO tµTrpds 1r6SLV Kal TO Mrluwv, 'with

its fore and hind legs ?bound together'. This is actually Danby's translation

17

18

(following commentators) of the Hebrew, which merely says 'bound' (referring here to a camel). I cannot trace the word 1ravT0Vp(Cw; it might be connected with Latin pasturare, pastorgare, 'to pasture': it would be natural to suppose that the camel has been hobbled because it is being left to graze. 511'1 (Shabbat 5:3): TracTOUpLvµdvov hay Tr68LV, 'with one foot bound'. Commentators explain that the camel's foot is tied to its leg. The e of ?vav has been corrected from a. r1r15 (Erubin 3:1): Td 1rEpU0pdtELV rlpyrl 9Cw, 'to separate with a partition, he went outside'. The identification of the lemma is not certain, and the gloss seems to be giving two possible meanings of the Hebrew 299

it.

A Mishnaic Glossary

16

1ii'nt0oat Inlipin oi5n 15-li? D i it ']bid 'sac

19

=M 20 . rr5o r 21

verso col. 1

](.

19

20

)1' 'I 'opn

M117 'n'5 2 1" Iri 3

015n OtDD17n (Erubin 3:3): Tou Kovrov, dvamraap.tvov, 'of the rod, uprooted'. Two words from the same phrase: 'if he put it ... on the end of a stick that had is not very clear. It is been uprooted' (Danby). The last half of interesting that 0tD]17-,i is spelt in the Greek way, with nt for nd, (the word, itself a loan-word from Greek KOVT6g, is commonly written bt'ipr): this is one of several indications in these fragments of either a familiarity with Greek texts written in Greek characters or an interest in Greek grammar. n1]UTi (Shabbat 5:4): pOTdVLa Tov p.6ppou. Meaning uncertain. Maimonides (following Babylonian Talmud, Shabbat 54b) explains that the Hebrew word, a passive participle, comes from i1M', the name of a plant that is placed in the ewe's nose to make the head-worms drop out. Cf. LOw, Aramaische Pflanzennamen, 213. IOTdVL in Greek can mean a plant used as a remedy. I have not been able to trace the word µ6ppog or µ6ppov in any reference work; it is presumably related to

Latin morbus. I wonder if there is any link with French morve, of uncertain etymology, which is known from around the late 14th century as the name of a disease affecting horses and similar animals and characterised by a very heavy nasal secretion. The construction would be comparable to, e.g., pOTdVL yLa Td S6vTLa (see 'I(TTOpLKbv AEeLK6v, s.v. poTdVL).

21

irppatEv, of uncertain meaning. The context is 1]'S 7 (Erubin 4:1): the sea voyage from Brundisium undertaken by four leading rabbis (cf. above, col. 1 line 15). The Hebrew word means 'was sailing'. dvaTpdXw is basically 'to run back' or 'rise up'; it can mean 'to begin' to do something, which might just serve here. dpdaam/dpd(w is 'to moor', 'to anchor'.

verso col. 1 1

r f11O'y]: gloss missing.

2

1117 'rn5 (Erubin 1:2): p.aeEX(X)dpw .... The second gloss is missing: only the vowels (two is) remain. The reading of the first gloss is also open to doubt, as the top part of several letters has been lost. The Hebrew word is understood to mean

3

'side-post' (of a entrance to an alley). I have not been able to find a suitable Greek word. (.attXdpL in Modem Greek is 'a pillow'.) r'1TI (Erubin 7:3): eEpopudKLv, 'a dried-up watercourse' (eEpo- + pud.KLv, from puae 'a torrent').

4

3p5 05WO (Erubin 8:2): Tp(TOV Tou Kdpou, 'a third of a kab'. A kab is a

5

measure, and the reference is to a size of loaf. t]'bh 11"0 (Erubin 1:8, 2:1): auvoSta, LCTUXdpLa, 'a caravan, wooden poles'. 300

A Mishnaic Glossary

16

;75 rvhwb 4

1]71M 1itrnm

'oD r i01"V1 5

1'ti'i "Tin 6 nip=-I 7 1-i0 8

5g9'1

mrt 01

5

tp5o' 9

Jim Dio 10

ftit 5"!'l rift-I» rn'tri 11

Two glosses on words in different paragraphs of the Mishnah. '0D ('strips') is explained as an arrangement of upright planks, a sort of palisade, around a well 6

(see the following note). taruXdipLa derives from aTGXog, properly a tent-pole but in practice any kind of pole. i''ii]1'-i n1''1'= (Erubin 2:1): Tmv pEdTmv, 8nTrXd, 'for the wells, double'. Two

7

glosses from the same sentence, which is rendered by Danby, 'Around wells [upright] boards must be set up: four corner-pieces having the appearance of eight [single boards].' r11p]7 (Erubin 2:1): Pou6aTpo4a, 'teams of oxen'. The Hebrew word is

8

understood in this way, and the context demands it; consequently I take the Greek word (presumably a variant of po60Tpo4a) to have the same meaning, although it is not its usual one. 17,10 (Erubin 2:3): µovao-TTipiv dv4o8wv. The Hebrew word means a prison; some texts read 'IT10, explained as an enclosure for animals. I do not see how one can get either sense out of the Greek. µovaaTTSpLv, which normally means a

monastery, can mean dwelling-place in general (see Kriaras s.v.). dµ4o8og (written d(v4- as happens several times in this text, e.g. CdvµTraKav, r2 6) can be a block of houses surrounded by streets, or the street itself. Neither word suits the context. 9

10

r 7]p'70' (Erubin 2:4): as' TTiv tiTpd4 Etc TrXdytv, 'let him divert it to the side'. Danby: 'If a public path passed through them it should be diverted.' J10] ]1] (Erubin 8:10, 9:1): KXa.uaKas, X%LTIMs, 'a ?drain, low'. YD in 8:10 is

explained as a roof-drain.

I am uncertain about the transcription and

identification of the Greek word. It could be read as Ka6.paie (unattested). It has

occurred to me that it might be derived from Latin cloaca. I1bi ('low') is a very ordinary word in Hebrew; it is surprising that it is thought to require a gloss, but 11

there are other similar cases. r11't9''1 (Erubin 8:11?, 9:2): SITES, Tblros µovaX6s, '?, a solitary place'. I am uncertain about the identification of the first lemma: the word as written does

not occur in 9:1 or 9:2. I believe, although the first letter is a r not a d, it may stand for the word that appears in current texts at 8:11 as fl11M1''1, which is actually

a Hebrew plural of the Greek word StcLTa in the sense of 'habitation', 'dwellinghouse'. In fact I think it is possible that the Greek gloss should be read as 81aLTES or SLa(TE5, even though as written it clearly begins dhe-. The second

lemma (fl''7ht» in current texts) is normally understood as neutral domain, which is neither public nor private property. That is presumably not something the Greek can mean. 301

16

A Mishnaic Glossary

1' n'T

]11 17'0510n 12

rWn*11D o'ntS 13

Arpa lt.

iimili-ru' lc5ip D1o5v 15ip -1irniP'o p51ot' 14 'p'r'o '51D'tD' 15 tct!';ioD '1') ft p* mrrXI r rMn 16

1i-'o'n 1'q;;b7'I4

rs1R 71M, ' r 17

oinnr, 7 m'n1b5=o't ; rpir x 18 oxti 1t Q'K 7'Y 1t1 h 1"157 In 19 .

1'1'2M' v 20

n'10160121

12 13

V D'0'71Db (Erubin 9:4, 10:1): 1rEVTdvotKTa, [EUydpLV, `entirely open, pair'. The first word describes bridges, and apparently means that there was open space underneath. Danby, `viaducts'. The second refers to pairs or sets of phylacteries. ' MS (Erubin 10:1): KouXo6µLa ELT µlav. 11171'lt (ibid.): hTVXLyµeva. Again, the adjectives describe (sets of) phylacteries. Commentators explain that the first

(literally 'pinched') means tied together in pairs, the second ('bound' or 'bundled') tied together in bundles. The second gloss is probably derived from

14

TUXlacm/lym, `wrap'. 7'7101 (Erubin 10:3): o-rK(Lµevov, `raised'. D10'70 i'717 (Pesahim 3:1): K6JUa Ti v

cELpw6vTwV, '... paste'. The first Hebrew word refers to a scroll that rolled off a roof on the Sabbath and nearly reached the ground: 'R. Judah says: If it is distant

only a needle's thickness from the ground he may roll it back to himself' The second is from a list of substances that must be removed at (Danby). Passover: 'writers' paste' (Danby), `bookbinders' paste' (Maimonides). I am not sure which of the several meanings of QELptvu) is intended here. 15

Both these glosses are mysterious. The first Hebrew word occurs in a list of things to be removed at 4711'O "MNn (Pesahim 3:1, 3:2): yvpot, 41o$lap.aTa.

Passover, and means '(women's) accessories'; Maimonides explains it as a powder used by women to clean their faces. The Greek word, on the other hand, means

'circles' or 'rings'. The second lemma, if I have read it correctly, means

16

17

18

'cracks', whereas the usual meaning of the Greek word is 'noises'. 'hYtkr f rh1Tl (Pesahim 3:1): 8eoc JA T6 KpiOodXEUpoV, 'vinegar with barleyflour'. The Hebrew means 'Edomite vinegar': Maimonides explains that it contained grains of barley. rSITl -rDp'r1 (Pesahim 3:2): kaµdpmaev, µLoEp6v, 'behaved ?conceitedly, halfway'. Both words come from the same sentence: 'he that is scrupulous about it must make a partition' (Danby). Kaµapthvw can mean 'to behave conceitedly' or 'coquettishly', but I have not found any text where it means 'to be particular', which is the meaning of the Hebrew. ncicp6v comes from VLU6, µLu6, which means 'half', like Hebrew 'S i. rrp1bD0 (Erubin 10:8): Tric KaXaµuTilc KXElaµaTOc, 'of the reed fencing'. Current texts read MSIMMO, 'in a backyard'.

19

1131) (Erubin 10:8): KXd8ou a6TOV, 'of its (sc. a tree's) bough'. 'I'S (Erubin 10:12): lcTpo4lyyag, 'pivot (of a door)'. 302

A Mishnaic Glossary

16

verso col. 2 1

2

]3 rn1t

]t t iirnr5p i T700t,e

O'arifiibm'r Kilo

itWP'7'tt 1i5tK'n'm

'off

20

i

4

rWpy fl"7:1 5 rnirr 7011D 6

rn'S. -iii 7

rot0: norr]] 8 90r1p 9

itjt 10

1'hbD'7m (Erubin 10:9): Tmv TnµetTaptwv, 'of the druggists'. The reference is to

The commentators explain the Hebrew word as 'poulterers' or 'butchers', but the verb t7bD can also mean to blend spices or to mix any a market.

ingredients, so 'druggist' (Latin pigmentarius) is perfectly plausible. The sound of VT is written nd. 21.

0''1h2'701 (Erubin 10:9): Tmv 1peoTrpdT)v, 'of the wool-dealers'. (Again the reference is to a market.)

verso col. 2 4

ft kb t7-11M-7 (cf. Erubin 1:3?). Gloss missing.

5

-1h1p1) fl"1Z (Erubin 1:4, 1:5): Suvaµe[ , 'strong'. Probably Suvap.cpd. The gloss on the second word ('curved') is missing. M111 1O11D (Erubin 7:10, 8:2): KXaapivov, Tav ISLE . The first Hebrew word

6

7

means a piece of bread (not a whole loaf); the Greek probably means 'broken' (from KXdw). The second Hebrew word means 'the body'. i" 5!) 11'1 (Erubin 9:4?): b4MMv, 'high'. 11110011 (Erubin 8:4): 'a balcony'. The glossator seems to have overlooked (or deliberately ignored?) the fact that Ti1'10Dk is a Greek loan-word, tU 8pa. Incidentally, tethaTpa is also well established as a loan-word in Hebrew: see Krauss, s.v. klbili].

8

ID'h0M flOD1hD (Erubin 8:3): f MaK6v, etc Td tyyic, 'balcony, to what is nearby'. 1Orb does not actually occur in this form here in current texts: we have rIDDlh5 and flOD1h. Fort'jXLaK6v see no. 15(a) fragment i recto 8. tyyvc: the sound of yy is written ng, whereas in col. 1 line 19 it is represented by a hard 9-

9

qDlp (Erubin 9:1, cf. 2:3 etc.): Trep(auXov, ao68a, 'enclosed courtyard, stockade'. Danby (note on 2:3) explains the Hebrew word as 'an enclosure outside a settlement and enclosed for storing wood or the like, but not made to be

10

inhabited'. 11hp5 (Erubin 8:9): TO; tcKeTrdaal, 'to cover over'. This is the meaning of the Hebrew word, which is usually written with a

303

A Mishnaic Glossary

16

't 1

1

b'owme'n t 0i

TirbPt 1irn'II

nolnn nno 12 nnv 13 'isnn on'? 14

J` in1 65KtZ 1K' ft vi5' 1StV 1n'? 15

11

1777D (Erubin 8:11): XaKK(V, wEpLaTEOd.vmµav, 'a reservoir, a ?parapet' For XUKK(V see Kriaras s.v. 1TEpLcTEOdvmµav is written -p.aav, presumably by mistake. It may mean 'a parapet', like TrEpLaTE4dvmaLc, or it may mean more

generally 'a girding around'. 12 13

n07-In fEW (?, Pesahim 2:8): Tp(pou, dvMp.ou or IvXdµouc. Tp(poc is a track or path, or perhaps a socket. I have not been able to identify the Greek equivalent for haroset, the sweet paste eaten at Passover. '5D3T1 MIZ (Pesahim 3:1): ydXa tLETdl 4(XES, 'milk with bread-crumb'. Danby,

'Babylonian porridge': commentators explain that it was made of mouldy bread 14 15

16

and milk. 'lSbfl OM (Pesahim 3:1): dXE4pLV KpLOLVbv FLKT6v, 'mixed barley flour'. Danby, 'Egyptian barley-beer'. 1510!t 1S5m Tb'T (Pesahim 3:1): XuXbc pa.+tou p.rr . d.Xac, dµvXov, `dyer's pulp with salt, starch'. Danby: 'dyers' pulp, (cooks') starch-flour'. 1b'T is itself a Greek loan-word (from (mµ66: see Krauss s.v.). T5lbte is actually the same word as its gloss, dp.uXov, and this seems to have led to some confusion: the lemma has been pointed, as if it were a Greek word, and the gloss, at first omitted, has been added above the line. T'75E T'? (Erubin 10:4): t tXovTa Etc 6up(8a, 'projections to a window'. The first Hebrew word is usually written 111. I am at a loss to explain the second Hebrew word.

17

f75'nt0 n57p (Erubin 10:6, ?): StKETaL, pdµoc, 'he gathers, T. n7'`lntt (?): 304

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tt ttnti3't rl ''p5M 1't 16 ttrpr t m nrlntt b inn 'r' " n15'rrn h1p 17 i11y'N?tt 1'S]?

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dva&c)µaTa. &KETaL: written without rafe over the k, which would have made it 18

UXETaL. pdµoc: I am unable to trace this word; the Hebrew means 'gutter'. I cannot locate the last lemma or, for lack of context, explain the gloss. I'71TT '11]'Y-ii (Erubin 10:6, 8): KavdXXLv, dKdv6La, 'gutter, thorns'. I have transcribed KavdXXLV with a double 1, as it is written here, but it is usually spelt with only one. It can means various kinds of canal or channel; from the context it is clear that a gutter is meant.

The Hebrew means 'dumb dough', and is explained as dough that, although containing yeast, shows no sign of rising. The Greek is opaque, in that both CuµTi and TrpoCvµLov mean 'yeast', and therefore the phrase translates literally as 'yeast without yeast'.

19

W 1117 i IDSD (Pesahim 3:2): Cuµil S(Xa TrpoCuµ(ou.

20

x17`111) MIMMl (Peah 3:3, 3:4): TTX6TTEL?, tpEp(v9La, 'shapes, chickpeas'. I wonder

if the lemmata (or the glosses) have not been written in the wrong order: M ),11D occurs in Pesahim 3:4 meaning 'she rolls out (dough)', which may be what lies 21

behind TuXdTTEI, whereas Lbw, Aramaische Pflanzennamen, 172, gives T'TV':7rt as an equivalent of O']1Dtl. 5trT CD (Peah 3:3): dµTreXLV, d.TrXuT6v, 'a vineyard, thinned out?'. Danby,

'...and so, too, with a vineyard. If he thinned them out ...'. is actually written anbelin (cf. on col. I line 8). I am uncertain about the transcription of d.TTXWT6V: the Hebrew word is a participle: the Greek looks more like a neuter adjective. 305

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Scriptural Index Genesis 1:2

15(b) r 154

4:10 6:14

15(a) iii r 121

6:21

12 lr 9 (?)

8:5 8:7 8:9

111r8 111r9

121r8

11lr9

8:10 8:19 8:22

11 1r 10 11 lr 11

9:5 9:6 9:7

11 1r 12

9:13 9:20 10:19 10:21 11:29

12 lr 9-12 11 lr 13; 15(a) iv r 12 11 1r 14

11 lr 14 11 lr 15, 12 lr 14 12 2v 18 12 1r 13 12 1r 14

12:1 12:17

11 lv 7-9

14:4-5

11 lv 10

14:18 14:23 14:24 15:2 15:3 15:8 15:9

12 lr 16

15:13-14 15:16 16:1 16:13 18:2 18:5 18:5 18:6

18:10 18:11 18:21 19:16 19:20 19:24

19:31-2 24:2 24:65 25:8

12 1r 15

11lv10

12 lr 17 (?)

11lv11 11lv11

11 lv 12

11lv13

56v3-7;6lr1-2 11 lv 13-14

11lv14 12 1r 18

11lv15

11 lv 15 11 2r 1-2 11 2r 2-3 11 2r 3 11 2r 3 11 2r 4 11 2r 4 11 2r 5 11 2r 5 11 2r 5-6 11 2r 7

112r7,12lv11 11 2r 7

25:19 25:21 25:26 25:29 26:29 26:34 27:33 28:12 28:13 28:17 28:21 29:2 29:12

12 lv 13 12 lv 14

29:27

11 2v 2 11 2v 3 11 2v 5

30:8

30:35 30:37 30:40 30:41 30:42 30:43 31:8 31:10 31:39 31:40 32:3 32:5 32:6 32:9 32:11 32:18 32:19 32:29 33:4 33:10 33:13 36:2 36:11 36:12 37:2 37:3 37:9 37:24

37:26-7 38:1 37:3 40:5 41:7

455

12 lv 18 (?)

116r15,12lv15 11 2r 8-9

11 2r 10, 12, 13

11 2r 14 11 2r 14 11 5r 8

12 lv 19 11 2r 15 11 2v 1

11 2v 1-2

11 2v 5-6 11 2v 6

11 2v 7-9 11 2v 10, 12

15(a) i v 231 11 2v 13 11 2v 8-9 11 2v 14-15

11 2v 15-3r 1 11 2v 5

11 3r 2 11 3r 3 11 3r 3-6

11 3r 6-8 11 3r 8

11 3r 9-10 11 3r 10

11 3r 11 11 3r 13-14

11 3r 14 11 2r 10, 12, 13 11 3v 2 11 3r 15, 3v 2 11 3v 2 11 3v 3

11 4r 15 11 3v 3-4 11 3v 6 11 3v 4 11 3v 3 11 3v 6-8

11 3v 9-11

Scriptural Index 41:8 41:23 41:25 41:27 41:29 41:30 41:43 42:9

11 3v 14 14 2v 14

43:1

11 4r 5 11 4r 4-5, 7-8 11 4r 6

43:12 43:14 43:15 46:4 46:15 46:22 46:26 46:27 47:31 48:3 48:14 49:3 49:4 49:5 49:7 49:10 49:13 49:19 49:20 49:22 49:27

11 3v 9-10 11 3v 11-12 11 3v 13 11 3v 14 11 3v 15 11 3v 15

11 4r 7-8 5 6v 16; 6 lr 9-10 11 4r 9 11 4r 10 11 4r 11-12 11 4r 13 11 4r 14-15

11 Sr 7 11 4r 15-4v 1 11 4v 2-3 11 4v 4-6 11 4v 6-7

11 4v 7-9 11 4v 9-13 11 4v 14 11 4v 15

115r1

11 5v 2 11 4v 12

Exodus

1:21

5 7v 12-14; 6 2r 6-7 11 Sr 2

2:24-25

5 7r 14-16; 6 Iv

3:2

115r8

1:14

10-12

3:12 4:13 4:23

11 Sr 2-4

6:3 6:5 7:9

11 Sr 6-8

7:10 7:12 7:19

11 5r 4 11 Sr 4-5 8 2r 1

11 Sr 8-9 11 Sr 10 11 Sr 10-12 11 Sr 12-13

8:1

11 Sr 13-14

8:20

11 Sr 14 8 2v 1-2

9:3

9:15 9:28 9:30 9:31 10:5 10:8 10:15 10:17

115r15 11 5r 15 11Sv1

115v2 115v3

15(a) iii r 70, i v 129

115v4 115v4

12:12

115v5 5 7r 5-7; 8 2r 7-10

12:14-15

11 8v 11

11:6

12:22 12:27 12:34 12:39 13:8

134r3

5 7r 20-7v 3; 6 2r 2-4 5 7v 5-7; 6 2r 8-10 5 7v 7-10; 6 2r 10-12 5 7v 16-18; 6 2r 14-15

13:18 14:7 14:14 14:19 14:20 14:21 14:25 15:1 15:10 16:5 16:8

16:11-12 16:14 16:22 16:23 16:29

115v6 11 5v 8 11 5v 8 11 Sv 9-11

11 5v 12-14 11 5v 14-15 11 5v 15 11 Sv 15-6r 2 11 6v 1

11 6r 5 11 6r 5 11 6r 6-7 11 6r 8 11 6r 9 11 6r 10-11

17:1 17:15

11 8v 11-12 11 6r 11 11 6r 11-12

17:16

11 6r 12-13

18:2 18:11 18:19

11 6r 13

19:1

11 6v 5

19:4 19:5 19:8 19:9 19:10 20:3 20:12 20:13 20:21 21:1 21:2

11 6v 5-6

21:6

21:7 21:12 21:15 21:16 21:17 21:21 21:22 21:29 21:30 22:2

11 6r 15-6v 1 11 6v 2-4

15(b) r 79 11 6v 6-8 11 6v 10-11 11 6v 12-13

15(a) i v 234 11 7v 8

15(a) i v 235 11 6v 13, 13 Sv 2-3 11 6v 14-7r 1

11 7r 1 11 7r 10 11 7r 6 11 7r 6-7, 7v 4 11 7r. 7, 7v 3

11 7r 8-9, 12, 7v 3, 6 11 7r 9, 7v 3

11 7r 13 11 7r 13-14

11 7r 14, 7v 1 11 7r 15, 7v 1

11 7r 3-4

25:12

11 7v 9-11

25:19 25:20 26:2

11 7v 13 14 2v 10 11 7v 15

456

Scriptural Index 26:8 26:9 26:12 26:13 27:3 27:8 27:18 28:7 28:14 28:16

28:17-20

11 8r 1 11 7v 14 11 7v 13-14 11 7v 13, 15, 8r 1

Deuteronomy

11 8r 2

12 2v 15

3:5

15(a) i v 76 8 2v 5-9

4:34 5:16 6:23

11 6v 13

11 8r 2-3 11 8r 7=8 11 8r 8 11 8r 9 11 8r illustration

2:23

10:22 13:6 15:12 17:15 21:9 21:17 26:5

11 7v 8

57r12;6lv8

5 7r 1-2; 6 lr 13-1v 1 15(a) iii r 118 11 7r 4-5 15(b) v 81 15(a) iii r 119

28:33 28:35 29:13 29:45 30:13 30:28 31:17 32:11 33:7 33:19 33:20

11 8r 13 14 2r 6 11 8r 14

11 8v 2-3

2:3

11 8v 4-6

15(a) i v 132

34:6-7 34:18 34:20 34:21 34:24 34:25 34:26 36:10 37:9 40:35

11 8v 10 11 8v 7-8 11 8v 9 11 8v 13 11 8v 12 11 8v 14

6:20 8:22 8:30 11:16 11:17 11:18 11:20 12:2

15(a) iii r 80 11 8r 13

11 8r 10-11

11 8r 10, 12

11 8r 12 13 5v 1

15(a) i r 188 11 8r 15

14lr5

14 2v 10

4:6

13:1-15:41

14:6 31:2 36:9

Joshua

11 5v 15

12 2r 1 12 2r 2 12 2r 2 12 2r 3 (?) 12 2r 4 12 2r 5 12 2r 6-9, 12 12 2r 11-18 12 2r 19, 2v 3-15

13:6

12 2r 16, 2v 23-6

13:7 13:8 19:1

12 2v 27 12 2v 27 11 4v 8

24:2-4

5 6r 13-20

15(b) r 53 13 6r 1-2 13 6r 2-3 15(a) i r 47

15(a) i r 83 13 6r 1-2 15(a) i v 46

12 2v 16-19 12 2v 19-23

Judges

11:36

11 7r 2, 11

15(a) iii r 121

1 Samuel 6:12

14 lr 12

2 Samuel

Numbers 11:22 11:25

11 4v 10

13 5v 3-4 13 5v 16 11 7v 9

27:33

28:40

15(b) r 74

20:26

25:55 26:1 26:3

5 7r 3, 7-8; 6 1v 2-5; 8 2r 1-2, 2v 2, 4, 9

11 4v 3

15(a) iv r 11-12

25:25-8

10-11

26:8

12:8 13:1 13:2 13:3 13:4 13:5

13 5r 17-18

20:10 24:16 25:11 25:18 25:19

5 6v 13-14, 17; 6 lr 7,

11 8v 1

Leviticus 9:22 11:21 16:2

11 4v 3

135r6

15(b) v 48 15(b) r 94 15(a) iii r 7 13 8r 14 11 2r 1 13 7r 3-4

22:12

14 2r 10

1 Kings

457

5:30

13 7v 8-9

6:1 6:8

13 7v 8

13 8r 2

Scriptural Index

6:13 6:18 6:20 6:21 6:22 6:29 6:31 6:34 6:35

13 5v 1

8:26

14 lr 1 (?) 14 lr 1 14 lr 4 14 lr 6

8:27 8:28

14 lr 8 14 lr 10 14 lr 11, 13 14 lr 14, lv 1 14 Iv 2 14 lv 6

8:41

14 lr 7-8

8:31

8:36 8:37 8:51 8:53

14 2v 11 13 5v 5-6; 14 2v 12

135v6

13 5v 8 14 2v 12

14 2v 13-18 13 5v 9-13 13 5v 13-14 13 5v 15

8:56

13 5v 15-6r 6

13 6r 6 13 6r 8-11 13 6r 12-13

7: 1 Of.

13 8r 5 14 lv 9, 11 13 8v 6

8:58 8:64 8:65 8:66 9:3

7:13ff.

13 4r illustration

9:6

7:16 7:17 7:20 7:21

14 Iv 13, 14 13 3v 15

9:7 9:10 9:11

13 6v 10 13 6v 11, 16 13 6v 18-19 13 6v 20-7r 1

13 4r illustration

9:13

137r5

7:23

7:24

14 2r 3 14 2r 3

7:25

13 1r 4-8

9:15 9:16 9:18

13 7r 18-19

7:26

13 lr 10-Iv 4; 14 2r 4

9:20f.

7:27 7:28

13 lv 7-9; 14 2r 5 13 lv 10 13 2r 1-9; 14 2r 6 13 2r 12-2v 1; 14 2r

9:22 9:23

6:36 6:38 7:4

7:6f. 7:9

142r1,2v4

13 6r 15-20

136r21-6v2

13 7r 7 13 7r 18

7:31 7:32 7:33 7:34

13 2v 2-13

10:1 10:2 10:4 10:5

13 2v 13-3r 6

10:12

13 7r 17, 21-7v 1 13 7v 3-6 13 7v 6 13 7v 9 13 7v 12 13 7v 13-14 13 7v 16-19, 8r 1-2 13 7v 20

13 3r 6-13; 14 2r 9

10:15

13 8r 13-19

13 2r 15-16, 3r 13-14

10:16f.

13 8r 8, 20-8v 1

7:35

13 3r 15-18

10:18

7:36

13 3r 19-3v 1; 14 2r

10:21 11:7 14:27

13 8v 2-3 13 8v 12-13

7:29 7:30

7-8

12, 13

7:37 7:38 7:39 7:40

13 3v 1-2 13 3v 3-5 13 3v 6-10 13 3v 10-13; 14 2r 14,

22:36

7:42

13 3v 17

7:45

13 3v 19-20 13 3v 21-22; 14 2v 4

7:46 7:49 7:50

14 2v 5

135v7

3:4

15(a) iii v 83

10:30 13:23 15:12 16:9 21:10

12 2r 4 15(a) i v 151 15(a) iii v 88 15(b) r 159

13 3v 13-19; 14 2v

1-2

13 8v 19

2 Kings

2v 1

7:41

11 5v. 15

15(a) i v 151

13 4r 2-6; 14 2v 6-7 13 4v 1-5

23 24:2

15(b) r 96 15(b) r 159

8:2 8:6 8:7 8:8

13 4v 7-15; 14 2v 8

24:13

13 4r illustration

13 4v 15-5r 2; 14 2v 9

Isaiah

8:10 8:12

13 5r 16-17

8:1

8:13

8:14 8:15

135r1

13 4r 6-10, 5r 3-11 13 5r 21 14 2v 10 13 5v 4-5 14 2v 11

6:11 17:3

15(a) i v 224 13 6v 12, 14-15

24:2 32:11 40:12

11 5v 2

458

15(a) i r 269 15(a) i r 231

Scriptural Index

42:11 52:2 56:5

13 5v 8 11 3v 3

15(b) r 70

8:17 9:1

9:2 9 3 9:4 9:5 9:7 9:9 :

Jeremiah 2:18

22:14

12 2v 4

14 lr 14

Ezekiel 1:10 1:16 1:18 5:1 5:3

5:6 5:7

5:11 5:15 5:17 6:4 6:6 6:8 6:9

6:11

15(a) i r 122 15(a) i r 119-20 15(a) i r 114-15 15(a) i r 1-2 15(a) i r 2 15(a) i r 3 15(a) i r 3 15(a) i r 5 15(a) i r 5-6 15(a) i r 7-8 15(a) i r 8 15(a) i r 9 15(a) i r 9-11 15(a) i r 11-13 11 4v 7; 15(a) i r 15-19

6:12 6:13 6:14 7:2 7:3 7:5 7:7 7:9

7:10 7:11 7:12 7:13 7:14 7:15

7:16 7:17 7:19 7:20 7:22 7:23 7:24 7:25 7:26

7:27 8:2 8:3 8:5 8:6

8:12 8:15 8:16

15(a) i r 20-24 15(a) i r 24

15(a) i r 25-6 15(a) i r 26-8 15(a) i r 28 15(a) i r 29-30 15(a) i r 31-3 15(a) i r 35 15(a) i r 35-6 15(a) i r 37-40 15(a) i r 41-3 15(a) i r 45-55 15(a) i r 57-8 15(a) i r 58-9 15(a) i r 59-60 15(a) i r 60-2 15(a) i r 63-4 15(a) i r 64-6 15(a) i r 67-8 15(a) i r 68-9 15(a) i r 70 15(a) i r 70 15(a) i r 70-3 15(a) i r 75 15(a) i r 75-7 15(a) i r 78 15(a) i r 81 15(a) i r 81-3 15(a) i r 83-5 15(a) i r 86-8 15(a) i r 88-90

9:11 10:2 10 : 4 10:5 10:6 10:7 10:8 10:12 10:13 10:14 10:17 10:20 10:21 11:2 11:3 11:5 11:15 11:16 11:21 11:23 11:24 11:25 11:26 12:10 12:12 12:22 12:24 12:25 12:27 12:28 13:2 13:3 13:5 13:6 13:8 13:9 13:10 13:11 13:12 13:13 13:14 13:15 13:16 13:17

13:18 13:19

13:20 13:22 14:3 14:4 459

15(a) i r 90-3 15(a) i r 94-7 15(a) i r 97 15 (a) i r 106-7 15(a) i r 98-9

15(a)ir99

15(a) i r 99-100 15(a) i r 100-2 15(a) i r 102-3

15(a) i r 109 15 (a) i r 103 -5 15(a) i r 110 15(a) i r 111 15(a) i r 112 15(a) i r 112-13 15(a) i r 113-17 15(a) i r 117-20 15(a) i r 120-1 15(a) i r 125 15(a) i r 126-8 15(a) i r 129-30 15(a) i r 131 15(a) i r 132-4 15(a) i r 135-7 15(a) i r 137-41 15(a) i r 141-3 15(a) i r 145-7 15(a) i r 147-9 15(a) i r 149-57 15(a) i r 157

15(a) i r 157-60

15(a) i r 162-3 15(a) i r 163-7 15(a) i r 171-3 15(a) i r 173-5 15(a) i r 175 15(a) i r 177 15(a) i r 179 15(a) i r 180 15(a) i r 181-2 15(a) i r 182-6 15(a) i r 186-8 15(a) i r 189-90 15(a) i r 190-6 15(a) i r 197-203 15(a) i r 209-13 15(a) i r 213-14 15(a) i r 215-16 15(a) i r 216 15(a) i r 216-18 15(a) i r 218 15(a) i r 219 15(a) i r 219-28 15(a) i r 228-39 15(a) i r 239-41 15(a) i r 241-3 15(a) i r 243-50 15(a) i r 250-1

Scriptural Index

14:5 14:6 14:7 14:8 14:9 14:10 14:11 14:13 14:19 14:21 14:22 14:23 15:2 15:3 15:5 15:7

16:2 16:3 16:4

16:5 16:6 16:7 16:8 16:19 16:20 16:22 16:23 16:24 16:27 16:28 16:30 16:31 16:32 16:33 16:34 16:37 16:38 16:40 16:41 16:43 16:44 16:45 16:47 16:48 16:49 16:50 16:51 16:52 16:53 16:54 16:56

20:12 20:15 20:26 20:27 20:28 20:31 20:32

15(a) i r 252-6 15(a) i r 256-7 15(a) i r 253-4, 258-9 15(a) i r 260-2 15(a) i r 263-5 15(a) i r 267-9 15(a) i r 270-1 15(a) i r 271 15(a) i r 271-2 15(a) i r 272-4 15(a) i r 274-6 15(a) i r 277 15(a) i r 278 15(a) i r 278-81 15(a) i r 282 15(a) i r 282-3 15(a) i r 283-4 15(a) i r 284-5 15(a) i r 286-92 15(a) i r 292-3 15(a) i r 294-6 15(a) i r 297-300 15(a) i r 301-5 15(a) ii r 2 15(a) ii r 3 15(a) ii r 4 15(a) ii r 5-6 15(a) ii r 6 15(a) ii r 8-11 15(a) ii r 14 15(a) ii r 14 15(a) ii r 15-17 15(a) ii r 19-21 15(a) ii r 21-3 15(a) ii r 25-8 15(a) ii r 28-21 15(a) ii r 29-30 15(a) ii r 30-1 15(a) ii r 31-2 15(a) ii r 33-9 15(a) ii r 45 15(a) ii r 45 15(a) ii r 39-42 15(a) ii r 43-6 15(a) ii r 46-8 15(a) ii r 49 15(a) ii r 50-2 15(a) ii r 52 15(a) ii r 53 15(a) ii r 54-6 15(a) ii r 58 15(a) iii r 3-5 15(a) iii r 6-8 15(a) iii r 10-13 15(a) iii r 14-16 15(a) iii r 16-20 15(a) iii r 20 15(a) iii r 20-1

20:33 20:35 20:36

20:37 20:38 20:39 20:40 20:41 20:43 20:44 21:2

21:3 21:5 21:7

21:8 21:9 21:10

21:11 21:12 21:14 21:15

21:16 21:17

21:18 21:19 21:20 21:21 21:26 21:27

21:28 21:29 21:30

21:31 21:32

21:33 21:34

21:35 21:36 21:37

22:2 22:3 22:4-5 22:6 22:7 22:9 23:42

23:43 23:44 23:45 23:46 23:48 23:49 24:2 24:4

24:5 24:6

24:7 24:8 460

15(a) iii r 22 15(a) iii r 22-3 15(a) iii r 25 15(a) iii r 26-31 15(a) iii r 32-4 15(a) iii r 34-7 15(a) iii r 37-9 15(a) iii r 40-3 15(a) iii r 43 15(a) iii r 45-7 15(a) iii r 47-8, 54 15(a) iii r 48-50, 55 15(a) iii r 51 15(a) iii r 52-4 15(a) iii r 55 15(a) iii r 55-7 15(a) iii r 57 15(a) iii r 59-61 15(a) iii r 61-2 15(a) iii r 62-4 15(a) iii r 64-6 15(a) iii r 66-8 15(a) iii r 69-72 15(a) iii r 72 15(a) iii r 73-4 15(a) iii r 97-102 15(a) iii r 102-3 15(a) iii r 74-6 15(a) iii r 77-9 15(a) iii r 80-6 15(a) iii r 87 15(a) iii r 88-9 15(a) iii r 90-5 15(a) iii r 95-7 15(a) iii r 105-6 15(a) iii r 106-12 15(a) iii r 113-14 15(a) iii r 115-18 15(a) iii r 119 15(a) iii r 124-5 15(a) iii r 125 15(a) iii r 130-3 15(a) iii r 136-7 15(a) iii r 138-9 15(a) iii r 141 15(a) iv r 3-5 15(a) iv r 7-8 15(a) iv r 9 15(a) iv r 11 15(a) iv r 13 15(a) iv r 15 15(a) iv r 16 15(a) iv r 17-19 15(a) iv r 19-20 15(a) iv r 20-2 15(a) iii r 64, iv r 23-4 15(a) iv r 25-7 15(a) iv r 27

Scriptural Index 24:9 24:10 24:11 24:13 24:14 24:16 24:17 24:19 24:21 24:23 24:25 32:9 32:10 32:14 32:16 32:18 32:19 32:20 32:21 32:23 32:26 32:30 32:31 33:2 33:4 33:6 33:7 33:10 33:12 33:15 33:17 33:20 33:22 33:24 33:25 33:26 33:30 33:31 33:32 34:2 34:3 34:4 34:8 34:11 34:12 34:16 34:17 34:18 34:20 34:21 34:25 34:26 34:27 34:31 35:5 35:6 35:9

35:10

15(a) iv r 28 15(a) iv r 28 15(a) iv r 30-1 15(a) iv r 32-3 15(a) iv r 34 15(a) iv r 34-5 15(a) iv r 35-7 15(a) iv r 39-40 15(a) iv r 40-1 15(a) iv r 42 15(a) iv r 45-6 15(a) i v 2 15(a) i v 2-4

15(a) i v 5 15(a) i v 5 15(a) i v 6-8 15(a) i v 8-9 15(a) i v 10 15(a) i v 11-12

15(a) i v 12-15 15(a) i v 16 15(a) i v 18 15(a) i v 19 15(a) i v 20 15(a) i v 20-2 15(a) i v 22 15(a) i v 23 15(a) i v 24-5 15(a) i v 25-7 15(a) i v 27-8 15(a) i v 28-30 15(a) i v 30 15(a) i v 31-2 15(a) i v 33 15(a) i v 33-4 15(a) i v 34 15(a) i v 34-5 15(a) i v 35-7 15(a) i v 33-41

35:11 35:13 36:3

15(a) i v 67 15(a) i v 68

36:5

15(a) i v 71-3 15(a) i v 73 15(a) i v 73-70

36:8 36:17

36:20 36:27 36:35 36:38 37:1 37:7 37:9 37:11 37:16

37:17

15(a) i v 74 15(a) i/v 74 15(a) ( v 75-6

15(a) i v 76-8 15(a) i v 78

15(a)iv79

15(a) i v 80 15(a) i v 80-1

15(a) i v 82 15(a) i v 83-4

37:18 37:26 37:27 37:28 38:2 38:4

15(a) i v 84

38:6

15(a) i v 96 15(a) i v 96-7 15(a) i v 99-102 15(a) i v 102-3 15(a) i v 104

38:7 38:8 38:9 38:10 38:13 38:16 38:17 38:19 38:21 38:22 38:23 39:2 39:7

39:8 39:9 39:10

15(a) i v 42 15(a) i v 41 15(a) i v 42-5 15(a) i v 45-6 15(a) i v 46 15(a) i v 46-7 15(a) i v 48 15(a) i v 48

39:11 39:13 39:14 39:15 39:16

15(a) i v 49-50

39:27

15(a) i v 50

39:28

15(a) i v 50-1

39:29

15(a) i v 51-3 15(a) i v 53 15(a) i v 54 15(a) i v 55

15(a) i v 68-70

15(a) i v 84-6 15(a) i v 87 15(a) i v 88-91 15(a) i v 92 15(a) i v 92-5

15(a) i v 104-5 15(a) i v 105-6

15(a) i v 106-7 15(a) i v 108-10 15(a) i v 110 15(a) i v 111-14

15(a) i v 114-14 15(a) i v 94 15(a) i v 115-17 15(a) i v 117-18 15(a) i v 118-19 15(a) i v 121-2 15(a) i v 137 15(a) i v 122-5 15(a) i v 126-32

15(a) i v 132-6 15(a) i v 137-8

39:17

15(a) i v 138

39:20 39:26

15(a) i v 139

15(a) i v 139-41 15(a) i v 142 15(a) i v 142 15(a) i v 143

Hosea 1:1

15(a) i v 55-9, 91

1:3

15(a) i v 64-5 15(a) i v 65-7

1:4 1:7 2:1

15(a)iv60-4

461

15(a) i v 145-50 15(a) i v 150 15(a) i v 148, 152-3 15(a) i v 154

15(a) i v 156-60

Scriptural Index 2:2 2:3 2:4 2:5 2:6

15(a) i v 161 15(a) i v 162-4 15(a) i v 164-5 15(a) i v 166-7 15(a) i v 167

2:11 2:13

15(a) i v 169-72

8:14

15(a) i v 173 15(a) i v 175 15(a) i v 177

9:1

15(a) i v 178 15(a) i v 179-81 15(a) i v 182-5 15(a) i v 186-8

9:4 9:5

2:14 2:15 2:16 2:17

2:18 2:19 2:21 2:23 2:24 3:1

3:2 3:3 3:4 3:5 4:1

4:2 4:3 4:4 4:5 4:6 4:9

4:10 4:11 4:12

15(a) i v 188 15(a) i v 189-90 15(a) i v 191-2

7:14 8:5 8:6 8:7 8:8 9:2 9:3 9:6 9:8 9:10 9:11

9:12

15(a) i v 192-3 15(a) i v 194 15(a) i v 194-5

13:12 13:13

15(a) i v 195-202 15(a) i v 203-6 15(a) i v 207-8

13:14 13:15

9:15

76

15(a) i v 208-12

15(a)iv213-14

14:3 14:6

15(a) i v 214-17

14:7

15(a) i v 221-3 15(a) i v 224-6 15(a) i r 269, i v 228 15(a) i v 230-2

14:8 14:9

1:7

4:14 4:15

15(a) i v 242-5

1:13

4:16 4:17 4:18 4:19

15(a) i v 247-8

1:14

15(a) i v 249

1:15

15(a) i v 249-55

1:17

15(a) i v 256

1:19

5:2 5:3 5:4 5:5 5:6 5:7 5:9

15(a) i v 257-61

1:20

15(a) i v 262-5 15(a) i v 266 15(a) i v 266-7 15(a) i v 267 15(a) i v 268

2:2 2:3 2:5 2:6 2:10

15(a) i v 269-70

2:11

5:10 5:11 5:12 5:13 5:15

15(a) i v 271-2 15(a) i v 272 15(a) i v 272 15(a) i v 273-8

2:16 2:17

6:1

6:2 6:3 6:5

7:2 7:4 7:7 7:11

15(a) iii v 5 15(a) iii v 5-6 11 2r 12 15(a) iii v 8-10 15(a) iii v 10-11 15(a) iii v 12-13 15(a) iii v 14

Joel

15(a) i v 251-2

15(a) i v 235-6 15(a) i v 237-8 15(a) i v 238-41

4:13

15(a) i v 298 15(a) i v 298-300 15(a) i v 302-4 15(a) i v 305-9 15(a) i v 309-10 15(a) ii v 2 15(a) ii v 3 15(a) ii v 8 15(a) ii v 9-11 15(a) ii v 11-15 15(a) ii v 16-17 15(a) ii v 18-21 15(a) ii v 27-30 15(a) ii v 37-45 15(a) ii v 46-49 15(a) ii v 50-1 15(a) ii v 52-3 15(a) iii v 1 15(a) iii v 3; 15(b) v

1:9 1:12

2:20 2:22 2:23

15(a) i v 278

15(a) i v 281 15(a) i v 280 15(a) i v 282-4 15(a) i v 285 15(a) i v 288

2:26 3:5 4:1

15(a) i v 289 15(a) i v 289-90

4:3 4:4

15(a) i v 290-92

4:9

2:24

4:2

462

15(a) iii v 17-18 15(a) iii v 18 15(a) iii v 19 15(a) iii v 20-1 15(a) iii v 21-3 15(a) iii v 24 15(a) iii v 24-7 15(a) iii v 27-8 15(a) iii v 29-31 15(a) iii v 31-6 15(a) iii v 36-7 15(a) iii v 38-9 15(a) iii v 40-6 15(a) iii v 42-3 15(a) iii v 46-9 15(a) iii v 49 15(a) iii v 50 15(a) iii v 50-3 15(a) iii v 53 15(a) iii v 54 15(a) iii v 54 15(a) iii v 55 15(a) iii v 55-6 15(a) iii v 56 15(a) iii v 57-9 15(a) iii v 59-62 15(a) iii v 62-3 15(a) iii v 64-6

Scriptural Index

4:10 4 : 11

4:12 4:13 4:16 4:17 4:18

15(a) iii v 67 15( a ) iii v 67-71 15(a) iii v 69 15(a) iii v 72 15(a) iii v 74 15(a) iii v 75 15(a) iii v 76-8

Micah 1:4 1:5 1:6 1:7 1:9

15(a) iv v 31-2

1:14

11 6r 14

Amos

15(a) iv v 34-6 15(a) iv v 36-8

15(a) iv v 39 15(a) iv v 43

Nahum 1:1 1:2 1:3 1:5 1:6

1:12 1:14 2:1

2:2 2:4 2:6 2:7

2:11 2:13 2:14 2:15 2:16 3:2 3:4 3:5 3:9

3:12 3:15 4:1

4:2 4:3 4:5 4:6

15(a) iii v 81-5 15(a) iii v 85 15(a) iii v 86-7 15(a) iii v 88 15(a) iii. v 89 15(a) iii v 94 15(a) iii v 95

15(a) iii v 96-8 15(a) iii v 98-9 15(a) iii v 100 15(a) iii v 100-9 15(a) iii v 103 15(a) iii v 106-7 15(a) iii v 108-11 15(a) iii v 111 15(a) iii v 112 15(a) iii v 112-13 15(a) iii v 113-18 15(a) iii v 119 15(a) iii v 120-2 15(a) iii v 125 15(a) iii v 126-9 15(a) iii v 130 15(a) iii v 133 15(a) iii v 133 15(a) iii v 136-8 15(a) iii v 140-2 15(a) iii v 143 15(a) iii v 147

2:6

15(a) i v 179

3:6

15(b) r 139

Habakkuk 1:13 1:17 2:1

2:2 2:3 2:4 2:5 2:6 2:7 2:8 2:9

2:10 2:11 .2:13

2:15 2:17 2:18 2:19 2:20 3:1

15(a) i v 58-9

3:2 3:3 3:4 3:5 3:6 3:8 3:9

1:11 1:14

15(a) iv v 8 15(a) iv v 8-12

3:10 3:12 3 :14 3:16 3:17

2:3 2:4 2:5 2:6 2:7 3:6 3:7 4:1 4:4 4:6 4:9

15(a) iv v 14-15 15(a) iv v 15-17

4:10

Obadiah 14

Jonah

15(b) r 18-19 15(b) r 27 15(b) r 32 15(b) r 33 15(b) r 34-6 15(b) r 37 15(b) r 38-9 15(b) r 39 15(b) r 40-1

15(b) r 42-4 15(b) r 44-5 15(b) r 46 15(b) r 46-50 15(b) r 50-3

14 2r 14; 15(b) r 53-5 15(b) r 56-7 15(b) r 58-9 15(b) r 59 15(b) r 60 15(b) r 60 15(b) r 61-2 15(b) r 63-4 15(b) r 65-9 15(b) r 70-1 15(b) r 71-5 15(b) r 75-6

15(b) r 76-82 15(b) r 82-4 15(b) r 84-5 15(b) r 86 15(b) r 86-8

15(b) r 89-93

Zephaniah

15(a) iv v 17 15(a) iv v 19-22

15(a) iv v 24

15(a) iv v 25 15(a) iv v 26

15(a) iv v 26-27 15(a) iv v 28 15(a) iv v 29

15(a) iv v 30 463

1:2 1:3 1:4 1:7 1:8 1:9

15(b) r 94

1:10

15(b) r 105

15(b) r 94-5 15(b) r 96-100

15(b) r 100-1 15(b) r 102 15(b) r 103-4

Scriptural Index

1:11 1:12 1:13 1:14 1:15 1:16

15(b) r 106-7

1:17

15(b) r 114 15(b) r 114-17 15(b) r 117-18 15(b) r 118-20

2:1 2:3

2:4 2:5 2:6 2:8 2:9

2:10 2:11 2:14 2:15 3:1 3:3

3:4 3:5 3:6 3:8 3:9

3:10 3:11

15(b) r 108-9 15(b) r 110 15(b) r 111 15(b) r 112 15(b) r 114

15(b) r 120

15(b) r 121-3 15(b) r 124 15(b) r 124-8

11:15 11:16 11:17 12:1 12:2 12:3 12:4 12:5 12:6 12:8 13:3 14:2

15(b) 15(b) 15(b) 15(b) 15(b) 15(b) 15(b)

v v v v v v v

122 124-7 128-30 130 131 133 137-8

15(b) v 138-43 15(b) v 143-4 15(b) v 147

10lr8

10 lr 11

Malachi

15(b) r 120 15(b) r 129-30 15(b) r 130-3

1:4

1:10 1:12 1:13 1:14

15(b) r 135-7

15(b) r 138-9 15(b) r 140-1 15(b) r 143-6

2:2

15(b) r 146-51

3:1 3:2 3:3 3:8

15(b) r 152-62 15(b) r 163-6

15(b) r 166-8 15(b) r 170-1 15(b) r 172

3:10 3:20 3:21

10 1v 1 10 1v 1

10lv4 10lv2,5 10 lv 3 10lv6,7 10 lv 8 10lv9 10 lv 10 10 lv 11 10 lv 1* 10 lv 12 10 lv 2*

Zechariah

9:10

15(b) v 5-7

9:11

15(b) v 9-13 15(b) v 14-16 15(b) v 16-17

9:12 9:13 9:14 9:15

15(b) v 19 15(b) v 20-4

10:1 10:2 10:3 10:5 10:6 10:9

15(b) v 25-6 15(b) v 28-32

10:10 10:12

15(b) v 44-9 15(b) v 49-50

11:1 11:2

15(b) v 51-2 15(b) v 52-4 15(b) v 56 15(b) v 65 15(b) v 56-9 15(b) v 61-4

11:3

11:4 11:5 11:6 11:7 11:8 11:9 11:10 11:11 11:12 11:13 11:14

Psalms

15(b) v 32-4 15(b) v 34-6 15(b) v 36-7 15(b) v 39-43

18:2 18:27 27:3 45:9 78:65

15(a) i v 164

83:8 85:11

12 2v 19-20 1 r 38

91:5 105:18

11 2v 3

11 3r 5 13 8v 7

15(a) i r 30 15(a) i v 4 13 7r 7

113 114 115 116 117 118

5 8r; 6 2v 6-12

132:8

13 5v 18

145:16 147:2

6 4r 7 6 4r 11

5 8r; 6 2v 13-3r 3 5 9v; 6 4r 13-5r 5 5 10r; 6 5r 5-5v 9 6 5v 9-11 5 lOv; 6 5v-6v

15(b) v 65-75

15(b) v 88-92

Proverbs

15(b) v 94-5 15(b) v 97-99

3:9

15(b) v 102-) 15(b) v 106-8 15(b) v 110-13 15(b) v 114-5

464

11 7v 8

Scriptural Index

Lamentations

Job

5:18 10:1

14:17 18:8 26:13

27:6 27:8 27:23 28:7 28:10 28:11 28:15 28:16 28:17 28:18 29:6 30:3 30:4 30:9 30:11 30:13

30:16

3r7-8

15(a) ii r 43 15(a) i r 203 14 2r 2 10 2r 1 10 2r 2 10 2r 3 10 2r 4 10 2r 5 10 2r 6 10 2r 7

10 2r 1*

102r8,9,10 10 2r 11 10 2r 12 10 2v 10 10 2v 3 10 2v 5, 6 10 2v 9 10 2v 7, 8 10 2v 11 10 2v 12

14 2r 11

Ruth 2:16 4:21 f.

3:49

15(a) i v 174-5 15(a) iii r 9 2 r 10-11

Ecclesiastes

2:13-23

9

6:2

13 5v 11-12

Daniel 9:10

15(b) r 159

Nehemiah 3:34 5:19

141r3 13 4r illustration

1 Chronicles 1:36

21:16

11 3r 15 8 2v 3

2 Chronicles

Song of Songs 5:4

2:6 2:15

4:16 4:17 7:1

11 4v 13

13 4r illustration

7:13f. 8:4

9:18 9:20 35:3

465

13 3v 21

13 4r 2 13 5r 19-20 13 6v 6-9 13 7r 21 13 8v 8 13 8v 12-15 13 5r 13-16

Index of Names Names of biblical persons and places are not indexed.

Alexandria 2 v 17; 3 r 14 Antioch 12 2v 23 Antiochus 15(b) r 172, v 132, 140 Archondou 2 r 3, v 17 Baalbek 12 2r 2

Brindisi 16 rl 15 Buhaira 2 v 9

Cairo see Fustat Caleb 1 r 5, 13, 35, 36 Damascus 12 lv 22 Daul 3 v 1

Elia 2r4;3r16 Elkanah 1 r 4 Ephraim 4 v 1

Evdokia 1 r 4, 11, 12, 24, 29; 3 r 13

Fudhail 2 r 3, v 16 Fustat 2 v 8, 16; 3 v 2 Gamaliel 5 7r 17; 6 lv 13 Haggai 4 r 36 Herod 15(b) v 78-84, 115 ?Idias 2 r 23

Jacob 3r18;4r1

Joseph 1 v 12; 3 r 13

Judah l v 11

?Kalomiti 4 v 7 Leon 1 v 11

Ma'foudh 2 r 22 Maiandros 1 r 4 Mastaura 1 r 3 Moses l v 11, 13; 4 r 30, v 20 Mosko 3 v 1 Mytilene 4 v 8 Nabon 1 v 11 Namer l r 4, 13, 24; 1 v 7 Rafia 12 lv 19 ?Ravilon 4 r 1 Saite 3 r 4 Shabbetai 1 v 13, 4 r 1, 3, 43 Shelahia 1 v 12 Solomon 3 r 17 ?Spatha 4 v 20

466

Index of Greek Words NB this index is confined to words found within the texts; words given for comparative

purposes in the notes are omitted. Words whose identification or transcription is doubtful are marked `?'. Forms of the article, pronouns, prepositions and common particles are generally omitted.

a.(3poXia 10 2r 6;15(a) iii v 27, 30 &yKwvoPpaXtcka 1 r 26

'AVTtoXEia 12 2v 23 avw KGTW 15(a) ii r 24

aywyds 16 rl 20 a6dpaOT09 15(a) ii r 15

atdvaKa 14 2r 8

a6EActov 11 2v 2

at pa 15(a) i r 272 aioiv 9 r2 3

aCdvt(ov) 13 3v 3 aTraipw 6 3v 1, 6, 9 anavTTIpa 15(a) i r 201

anapXrj 16 r2 4

aKdV8IOV 16 v2 18 aKAa(TToc 15(a) ii r 15 ?aKOkoiBws 1 v 10 6.KoV-qpa 15(a) iii r 65 &KOViO 15(a) iii r 62 aKOUµnwwTc 5 5v 12

dTTEKEt 6 3v 11, 12, 4r 2, 12 &TrEpXoµat ?10 Iv 12 anEUtEptpvm 9 vl 9

?aKpaywyrj 15(a) i r 293

alroXaµ(ldvw 15(a) iv r 16

?&Kpt(3yaOT... 4 v 24 aKpt(3oTfjTa 15(a) i v 25 ?aKwkuTws 1 v 10

anopoc 4 r 9, 37

?akatpov 15(a) i r 66

apaaaw 16 r2 21

aAac 7 2v 6; 15(b) r 127; 16 v2 15

?6TTXwT69 16 v2 21

anoevrj6Kw 9 r2 5

andKaupa 16 r2 4 aTroaKOAoTriCw 10 2r 8

anocTU(iw 16 r2 13

&AAdCw/aAAaaaw 11 4r 15 apnEMV 16 v2 21

?aptvuKEWc 15(a) i v 126 appEyw 16 r2 14 appwaT& 15(b) v 91 apXfCw 5 5v 19

apuAov 16 v2 15

aGKTlpOauVq 14 2r 13

ap4o6oc 16 vl 8

aa'rpdTTTc 15(a) iii r 106

dxcipty 16 v2 14

11 3v 3, 15(b) r 77

avayuppav 14 2r 12 ava&Gw 15(b) r 53 ?avdawpa 16 v2 17 ?avdnaunts 15(b) r 87 avankt(v) 1 r 17; 15(a) i r 223 avavnaw 16 r2 19 avaTpEXa 16 rl 21 ?avwrpiXty 1 r 22 avar4ts 15(a) i r 289 avcu 6 3v 10 avrjp 14 2r 12; 15(b) v 26 ?avepon... 15(a) i r 297 av8pwnoc 9 vl 3, v2 2, 4, 7 a' VOLKTTlpt 14 2v 8 ?avTLVaBt 15(a) i v

185

aTOVG) 10 Iv 2

aOy6 7 2v 6

auyd4kcov 16 rl 10

?4an'rw 10 lv 1 a4i1)pt 9 vl 3

?(iaiws 16 rl 12 (iapnaKEpds 1 r 18 (3a4Eus 16 v2 15 (3E(iatoc 15(b) r 163; ?16 rl

pyaivw 16 r2 18 14 Iv 8 (3taa'rd 4 r 21 (3tykaToupty 16 rl 14 (3o'rdvt(ov) 16 r2 20 (3OUOOTPOtOV 16 vl 7 467

12

Index

(3ouT((ov) 14 2r 5 (3pa6uvw 15(a) i r 188

(3paa a 15(a) iv r 22 (3pcyp.a 14 2r 9

Bp6v6lwly 16 rl 15 (3poiT4 15(a) i r 110

of Greek Words

6uvaµw 15(b) r 116 6uvaµwµa 14 2v 8-9 6uvaµovw 15(b) r 115, v 142 6vvaµis 15(a) iii r 109 6uo 5 5v 17

(3puov 16 r2 2

Eyyus 16 v2 8

PUC66ETOc 16 r2 12 (3w(36c 15(b) r 59

EyKaeoAw 14 it 5 E'yKOAaµµav 14 lr 11

ydAa 16 v2 13

?EyXplvµav 14 Iv 13 ELKaoµa 15(a) i r 230

yap 9 rl 9, r2 1

Elvi 72v5,9r22,v14,5,v22;141v1

yqu6vw 6 4r 2, 13

Einov 9 rl 7 cf. TTw

15(a) i r 70 µo0$ 10 lv 4

yEVog 16 rl 16 ?yljw 15(a) i r 16 yl7VW6KW 9 rl 5, vl 5

y(voµal 15(a) ii r 5

Elg/Evan 9 rl 6; 16 r2 17, vl 13 ?E16aKOUw 10 2v 8 ?EKaaTOS

15(a) i r 96

EKKap(3ouv(Cw 16 rl 21 ?EKAdKTlO4lav 14 Iv 13

?yadKTloµxav 14 Iv 13

EAa6lov 16 r2 4 EArIaRovw 9 r2 5

yvanTw

?EXX6yiyTOV 15(b) r 121

4r5

yvwOls 9 v2 3; 15(a) i v 208 ?youpvla 14 2v 3 ?ypaµµTl OTIvl) 15(a) i r 83 10 2r 11 yuaXiv

?yvµvw 15(b) r 76-7

yupEµa 15(a)iv71 yupiCw 9 vl 9 16 vl 15 yVUpoc

ywv(a 15(b) v 24 ?6E(KVUµn 10 2r 3 ?6EKdT11 16 rl 12

6E(v)w 16 r2 9

6Epµa 16 rl 6 6c iiaadvw 15(a) i v 54 ?6EXoµal 16 v2 17

?6(atTa 16 vl 11 6ld4eapµa 15(b) v 75

11 5r 14; 15(a) ii r 42 6la4ec(pw 6(6w 6 3v 3, 6, 9; 7 2v 3, 9 v2 5 ?&Ka(w 10 2r 3 6(µolpov

16 rl 13

6lnxocdx71 15(b) r 112

6luXds 16 vl 6

?Eµµovos 15(a) ii r 21 EµnAaaTpw 15(a) i v 43 Eµnpds 16 r2 16 ?Ev(iaµouc 16 v2 12 Evvow 13 7v 15 EvndXAwp.av 15(a) i r 203 EVTpoclloc 15(a) i r 285 ?EVXaµou$ 16 v2 12 EeaAcI4w 15(a) iii r 116 15(a) i r 263 ?EtapKw 15(b) v 49 EtEXw 16 v2 16 ?EeEXW 15(a) i v 3 Eewwldcw 9 vl 6 16 r2 18 CeWaTdply 16 v2 7 ETraKO6w

15(a) i r 250, 259

Enc?lyµav 15(a) iii r 72 14 2v 11 15(a) i r 288 ?En(Afl:irlc 15(a) i r 288 ?EnIT(KTw 15(b) v 126 ?En(AEt 41LS

En(Xuolc 14 2r 3-4 / Enl.Xwpw 14 2v 12

pyaa(a 4 r 6

6LnXdTEIX0V 15(b) r 105

616X(ALa 14 2r 4 6(Xa 16 v2 19 6oKdvrj 15(a) iii v 86 60Ktjidcw 10 Iv 1*

Epyov 14 2r 1, 7 Epc(3(vel(o)v 16 v2 20 EpEonpdTtlc 16 vi 21 ?Epljµw6avia 4 r 5

6oMMEU(y)oµal 10 Iv 3

EpXoµal [7 lr 6], 9 r2 4

56goc 14 iv I 6ouXEUw 15(a) i v 54 ?6uvaRcpdc 16 v2 5

EOKETrdCW 16 v2 10

?ETLALY i voc 16 vl 13 EueElacw 4 v 21 468

Index of Greek Words

E»6udTfTav 9 v2 4

Ka"[LEptv1j 7 2r 2

EUKIXtpW 10 lv 8 EUXaptUTta 6 3v 10, 4r 12 EVXapLUTW 7 2v 1, 4

KaelOµo 15(b) v 132 ?Kanv(Cw 15(a) iii v 54 Katpos 15(a) i v 264 KaK(a 9 v2 6

10 lV 1 ?E4XoyunLTov 16 r2 8 CXSo 6 3v 11; 15(a) ii r 20, 30, 42, i v

237, iv v 23; 15(b) r 87 cdXTI

15(a) i v 102; 15(b) r 112

CdvµnaKav

16 r2 6

SEuyciply 16 vl 12 cTixoc 15(a) i r 78 C i i 16 v2 19 Cwij 9 r2 7 TISEODUVTi 15(a) i v 40

TjXlaKdv 15(a) i r 8; 16 v2 8 ("Xtoc 9 r2 9, vl 2, 8, v2 1, 10

TjµEpa 9r24 15(a) i v 223 Tipaoc 6 3v 1

Tj

edvaTO9 15(a) i v 71, ?iv v 9 OEacµav 14 lv 6,.7 eE µav 15(a) i r 271 8c LAXLwµav 14 lv 12 ?9EOs 7 2v 8

?8Epdualoc 15(a) ii r 2 BETW 15(a) i r 261

?eudµa 15(a) i r 62 euµlaTOc 13 4r 4; 14 2v 7

eupic 16 v2 16

i8poTdpty 16 rl 6 'lcouSd 15(a) i v 245 IKTLvac 10 2r 5 inn- see Ent-

?innapXoc 15(a) i v 95 iOndvnv 10 lv 6 ?iaKEpwitaV 14' lr 9-10 LUKnnaapaV 16 rl 7 1

?LUKLpdnnknaV 14 lr 9

Iaos 14 lr 12; 15(a) iii r 86, i v 26 iOnixwµav 10 2r 9

KaKKd3tV 1 r 15

KaKos 9 r2 7; 15(a) i r 70 KaKOTl)Tav 9 r2 10, v2 8

KaXapapn 15(a) i r 103 KaXaµwrdc 16 vl 18 KaXXIKapTroc 11 4v 14 KaXXWTrICw 10 2r 1

KaXonpoawnta 15(a) i v 143 ?KaXUKLOV 15(b) r 130-1

KaµdKt 15(a) iii v 135 Kap.apaivw 16 vl 17 Kap.vw 15(a) iii r 102 KavaA(X)tv 16 v2 18 KaviUKLV 7 2v 6

KauvtCw 15(b) r 170 Kanna'KLV 15(a) i r 279

Kannap(c 2v4 KapSIa 9 rl 8, r2 1, vl 10, v2 9; 15(a) iii r 98

Kap$t 14 lr 5 ?Kaonµa 11 lv 11 KaTaKXLRIa 15(b) r 136 10 2v 11 KaTUXUW

KaTan(vw 15(a) i v 309 KaTdpwGts 15(a) i v 209 KaTdaiEUTOc 4 r 12, 16, 35 14 2r 7 ?KaTtannX... 15(a) iii v 25 KaUKaX(Sa 16 rl 16 Kaucwv 14 2v 13 KESpEa 16 r2 6

KESpwals 14 lr 1; 15(b) r 133 ?KEV(vw 15(a) iii v 54 KEp(V 16 r2 3 KE4dATl 9 rl 3 16 r2 3 KLKVEXIXLOV K(VTwµa 15(b) r 83 ?K(pE.LiLav 14 lr 8

iUTdCW 16 rl 11

KXasoc 16 vl 19 KXa(co 15(a) iii v 50 ?KXauaKas 16 vl 10

iaT(a 15(b) v 145

KXdw 16 v2 6

IUTPEIW 16 vl 9 !UTpo41'.yyac 16 vl 19 IUTUXapt(OV) 16 vl 5

indaA(Cw 16 rl 18 Ka(3(o9) 16 vl 4 ?Ka8E(t)XaptdCw 15(a) iii v 40

KXELS( 14 2v 7-8

KXEtclla 16 vl 18 KX(vW 15(a) i r 100 KoXXa 16 vl 14 KoXXapty 16 rl 19 16 r2 5 KOXOKUVeEXatov KOVSuXtoµa 15(a) i r 243 469

Index of Greek Words

KOrrXId.LW 16 rl 9

µdXq 11 3v 3; 15(b) v 19 µ4yac 11 5r 15 µcXav6Xpwµa 15(a) iii v 34

Kdnros 9 v1 7, 10, v2 3

[LEpTIKOV 9 v2 6

KOTTTw 4 r 18, 19; 5 5v 16; 14 1v 1 KOTTW 9 vl 7, v2 1, 5 KOpSOKdlTLOTpov 16 rl 5

iEadXLV 1 r 21

KOUSOVVLV 16 r1 18 KouKOUXapLKOc 1 r 30

?µETavouavw 15(a) iii r 43-4 µETpnµa 15(b) r 91 µlow 9 r2 7, vl 1 µgvuw 15(a) i r 217

KovTOS 16 r2 19

KoTlif 15(a) iii r 90; 15(b) r 121

KOUKOUµO$ cf. 1 r 15

?KOUXOVµI(ov) 16 vl 13 KOUTra5Es 13 3v 14 ?KOUTOLV

15(a) i r 281

KOU4wT6s 14 2v 3

ii aoc 15(a) iii r 4 ?RETaKIVERov 5(a) ii r 22

[LIKTOS 16 v2 14

µtXLaply 16 rl 20

Kdlµov 15(b) r 48

µtµVTjWKW 15(b) v 41 4J.LOEp6S 16 vl 17

KpaTnµa 15(a) ii r 41 KpaTw 15(a) ii r 41

16 rl 17 ?µvgµovcIw 15(a) iii r 87

KpEas

7 2v 7 Kpl9LV6s 16 v2 14

µvgµdouvov 9 r2 2

Kp1eOdAEUpOV 16 v1 16

µol.poXdytov 15(a) i r 38 µOVaGTgptV 16 vl 8

?Kpovµa 15(b) r 69 Kpovw 10 2r 4

µovaXoc 16 vl 11 µovTj 15(b) r 121

?Kpvµµa 15(b) r 69

?µdppoc 16 r2 20

?KUKVOTrdSwcI$ 14 2r 1

µOTaivw 10 2r 7

?KUKVO1Td6WTOV 14 2r 1, 2v 4

µouStaoµds 4v 13 µoupTapt 4 r 47, v 22, 23

?KUpIOS 15(a) iv r 9 KCXOS 15(a) iv r 21

?µo1JTawµa 15(a) iv r 31

µueoxdyoc 15(a) iii r 51 ?Xdew 15(a) iv r 42 XaKdvly r 15; 13 4r 3

vaoi 15(a) i r 162

XaKKiV 16 v2 11

vcpd 16 r2 2

XaXw 7 1r 7, 2r 3, 2v 9, 9 r1 10

viTTTw 6 3r 13, 3v 12

?Xaµia 10 2r 5 XaTdµty 13 3v 14 XaXavtaoµdc 14 2v 14 XEjETLV 1 r 15 XEyw 6 3r 13, 3v 3, 6, 12, 4r 3, 11, 13 XEUIsodaiEaToc 4r15

EEpoTEtXov 15(a) i r 201

olds 4r32 14 2v 10 OIKOS 14 2v 10 OIKgTTIp1OV

Xgeapym 16 rl 17

6XLy(3 15(a) iii r 100

X6yoc 4 v 6 XoLSopia 10 2v 9 XuTraµat 15(a) ii v 13

oµµaTlov 15(a) i r 166

Xliols 15(a) iii r 98 Xvw 15(a) i v 24

6Xos 63v3,6, 10,4r11;72v4 ovELSiCw 10 2r 2 ovELpo 15(a) iii r 82 ovos 16 rl 19

ovu 10 2r 10

µayyouptdTLKOV 14 2v 6

16 vl 16

µaxdely 16 r2 12 µaXaKTds 10 2r 1*

otuva 15(a) iii r 63

itaxdoaw 10 lv 2*

oTr1aw(v) 11 5r 1; 12 2v 23; 16 r2 16

?µatEX(X)dpwV 16 vl 2

opyyavov 15(a) i v 38

µapouXLV 5 5v 14; 7 2v 3; 8 lr 11

?opylwµa 15(a) i v 37

µaTaloc 9 r2 1, 9, vl 8, v2 6

opotvtd 14 Iv 2

4LaTOOllKIV 15(a) i r 68

opeds 13 Ir 6, 2v 6; 14 1r 11 opew 14 Ir 13

µdXanpa 15(a) iii r 66

o UTLOµd 10 2v 1*

opTVKIOV 15(a) i r 222 470

Index of Greek Words

6pX(6tov 11 2r 7

?mass 14 lr 9

OOTEw 15(b) r 141

TTL6TEV w 14 2v 11

on 9 r2 2

?Tr(aTis 15(a) i v 95 TTIUT09 4 r 10, v 2; ?15(a) i v 95 TTLTTa.pL(v) 5 5v 16; 6 3v 1, 9 TTXdyL(ov) 16 vl 9 ?nXaaaw/nXdTTc 15(a) iv v 21; 16 v2 20

ou pa 16 r2 9

o4avtµ 15(a) i r 116, 118 ocpeaXµos 9 rl 3 OOTOS 72v7

o4apt(v) 7 2v 6

?TTXTjveov 9 r2 4

?naeos 15(a) iii r 72

TTXTjpwµa 15(a) iii r 128 TTvEoµa 9 r2 10

naL6EVw 15(a) iv r 16 na(pvw 5 5v 14, [16]; 7 2v 3; 14 lr 7 naXat6TOV 14 Iv 12 ?TraXdnv 15(a) i v 192

TTdsty

TrdXl63v3,6,9,4r12

nouw 9 r2 8; ?10 Iv 11; 15(a) i r 282

16 r2 16, 17

Trosd(3poXa 14 2r 2

noew 15(b) r 117 TToi(rj)µa(v) 9 r2 8

?naXXLKapl 12 lr 17 TrdvTws 15(a) i r 136, i v 107

TroXEµdpX>>s/os 15(a) i v 11, 117

Trapdaoats 15(a) iii r 29

TroXE jIT µa 15(b) r 60

noXEµapXw 15(a) i v 105-6

TrapaTpi(iw 16 rl 9

TroXEµj) 4 r 15; 11 5v 8; 15(a) i v 67,

?Ildpeos 15(a) i v 95 nas 9 rl 6, r2 5, 9, vl 1, 6, 10; 14 lr 6

111 TroXus 9 v2 7

?TraoKLa... 15(a) i r 291 ?TracTapEa 4 r 31 TraoTOUpi4w 16 r2 16, 17 ?TraTaivw 14 1r 3 naTwats 14 lr 1, 6

nopcu (y)oµat 9 rl 5 TroTTjpt(ov) 6 4r 3, 4r 13

nouXapt(v) 11 4v 13 ?TTouxxoupov 14 2r 6

npaisa 11 4v 12 upaatvos 16 r2 2

ndXwµa 14 2v 5 14 2r 3 TcCo(3oXov

nptov(Cw 14 Iv 9

10 Iv 2*

nptovty 14 lv 9

TTEXdCw 15(a) i r 270

npoCTiµtov

UEXEKr1T6s 14 1r 14 nEVTaVOLKTOS 16 vl 12 16 v2 9 ncp(auXov

npoLKIOV

?ncp(KEµa(V) 11 7v 13 rEp1KE4aX(6lov 14 Iv 14, 2v 2 rEplaKEXtaIla(V) 11 4v 14

npWTOGUKOV 15(a) ii v 37

nEptaacTEpoc 9 rl 1, 10 TTEptGTEtavwµaV 16 v2 11

nTTjaaw 15(b) r 57 ?nupETd 12 1r 12

16 v2 19 11 6r 13 npo4>1TE(a 15(a) i r 162 npWT6nXa9T09 8 lv 1

Tratw 15(a) iii r 127 wrcpva 11 5r I

rcputpaaow 16 r2 18

nw 6 3v 1

nEpnaT,)µa 14 Iv 8 ?IIEpo,)s 15(a) i v 95

paevµw 10 Iv 5

TTEaaX 7 2r 2 nETOVl(ov) 13 2r 8; 14 2r 6, 7, 13

?pa.µos 16 v2 17

nETpEXatOV 16 r2 7

?paaaw 16 rl 21

pavTLOrrjpt(o)v 13 4r 4

11 4v 10, 12

rETw 15(a) i r 241 rng6w 16 rl 8; r2 9

15(a) iv r 14 p(Xvw 15(a) iii v 138 pdya 15(a) i v 207, iii v 54 pouKavov 14 lv 10, 11 pwµavTjat(o)v 13 4r 5

TTT1X1g 16 rl 13

mKp(sty 6 3v 6, 9 mµEVTaplos 16 vl 20 TTLVdKLV 5 5v 19 n (vw 5 5 v 12 ; 6 3r 12 , 4 r

r(TTTw 15(a) i r 210

12; 7 1 r 6 , 2 r

1

aa(3oupLOTw 15(b) r 153

?riaawµav 14 lr 9

aaytaµa 16 r2 15

?r(aov 4 lr 9

aaKEXl4W 10 1V 10 471

Index of Greek Words

oaKKOndBvlov 15(a) i r 239

TOTE(v) 9 11 10

aaKKOUAI(OV) 15(a) i r 149, 239

TpayouBw 15(b) r 132

?aaXEUw 15(a) ii r 22 ?aaµnXaTo 4 r 19

TpaXTIALOV

16 rl 19

aanouvly 10 lv 9

?TpdXLvo 4 r 33 TpaucC1 5 Sv 18

actpwvw 16 vl 14

TpLPOAaTOs 1 r 28

aEALVOv 8 lr 10

Tpi(ios 16 v2 12

aE VLTLKOV 13 8v 6

TpiTOV 16 vl 4 ?Tpo4Lj 12 lr 9

14 lv 10 allKuivw 5 5v 18; 16 vl 14 ?auiapL 4 r 46

TPOXLOV

aKa?i 13 8v 8 aKaµµav 15(b) r 126 aKavBaXwµa 15(b) r 94

TpoiW 6 3v 5, 8, 10, 11

aKEndCW 16 v2 10

Toina 11 2r 7 ?Tuaµa 15(a) i r 62

wKEnaaµa 16 rl 7 aKOTOs 9 rl 2,4 aKOUTEAl(V) 14 2v 1; 15(a) i r 279

aoiSa 16 v2 9 9 v2 3

9 rl 3, r2 3, 6 rTEyaCw 14 lr 3-4

14 2r 8 Tpuyw 10 lv 7 TaayyoXoupo 11 lv 10 TaaSLK 15(a) i v 25

2 r 12, 19 TUAlaaw 16 vl 13 Tv4'WV 15(a) i r 69 vylaivw 15(a) i r 296 TuAdpLV

vnd9Eµa 14 2r 5-6 UdJr)Aos 16 v2 7

?aTEKOj.Ian 15(b) v 126 ?GT1)pfCW

10 lv 11

4avEpwµa(v) 11 2v 5

GTLA(3W 13 3v 20

gavdv 14 lv 7

1Tpa(3o9 14 2v 1

?aTpiµµav 14 lr 7 aTp4cu 16 vl 9

?4apETpa 10 2v 7 ?4Epoiya 10 2r 12 15(a) i v 123 OAoya 15(a) iii r 49

aTpoyyuAos 14 lr 10, 2r 3 ?cv,r4Ls 4 r 45

?goivte 14 lr 8 ?4opa 4 v 19

auKUiTL 15(a) iii r 76

?OouXAoupov 14 2r 6 c*ouoKwµa(v) 11 4v 5

aTpE4w 15(a) iii v 13

avxx4yw 15(a) iii v 23 ?auµµovtj 15(a) i r 301 ?au(µ)4.eaals 15(a) i v 169 auv 9 v1 1, 9 auvavTla(w 9 rl 6, 9

auvavTiaaµa 9 rl 6, 8 ouvoSia 16 vl 5

4pEap 16 vl 6 4pEvlµos 9 vl 5 4povio 9 rl 9 ?4vXov 15(b) r 52 tuac 15(a) iii r 115; i v 80 4Wvij 15(b) r 83

WUVTEALlcLS 15(b) r 94

4zc 9 rl 2

oupvw 11 Sr 1

4WTtCW 14 2v 12

CUCKlaCW 14 2v 9

awµa 16 rl 7 acSpEuatc 15(a) iii v 27 owpEuw 15(a) iii r 69

TaXa 15(a) i r 233 ?TdXou

15(a) ii v 16

TELXOS 14 lr 14 TEXVEW 15(b) r 58 TEXVITL19 15(a) iii r 117 TOEELa 15(b) r 77

Torsos 16 rl 17, vl 11 ?TOpVEUals 14 lr 7

?XayiEES 1 r 22 XaXKds 14 2r 9

XaµlIAds 16 vl 10

?Xaµlvdcw 14 lr 4 ?XdvTpa 15(a) i v 178 Xavo 15(b) v 95 ?Xaolµa 11 lv 11 XELµaCoµaL 9 vl 2, v2 9

XElµaaia 9 vl 1, v2 8 XELpondXaµos 1 r 19 XEpL 6 3r 13, 3v 12 ?Xoupvla 14 2r 6, 2v 2 472

Index of Greek Words

?Xpiaµav 14 Iv 13 XuXds 16 v2 15 XuµEUTdc 3 r 18 Xvvw 10 2v 12 XuTOS 14.1v 14

XwptKia 9 rl 1 Xwpi.Kdc 9 rl 4, 8, r2 3, 6, vl 6 XwpQw 15(a) iii v 21; 15(b) r 101

Xwpao 14 2r 5

t,lt(Cw 15(a) iii r 88 zi lXa 16 v2 13 16 vl 15 6g6g 4 r 3, 7, 20, 32, 33, 40, 41, 42

wlcXw 9 v2 7

473