Jubilees retells Genesis and Exodus in its own calendar — read the original account side by side: Genesis in the KJV →
CHAPTER I.
1-9 B
5. And He said : “ Incline thine heart to every word which I shall speak to thee on this mount, and write them in a book in order that their gener- ations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covenant which I establish between Me and thee for their generations this day on Mount Sinai. 6. And thus it will come to pass when all these things come upon them, that they will recognise that I am more righteous than they in all their judgments and in all their actions, and they will recognise that I have been truly with them. 7. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: “ Unto your seed will I give a land flowing with milk and honey. 8. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: and this witness shall be heard for a witness against them. 9. For they will forget all My commandments, (even) all that I command them, and they wil walk after the Gentiles, and after their uncleanness,
law and of the testimony.
Megilla 19b “The Holy One, blessed be He, showed to Moses all the minutiae of the law . and all that the Sopherim would renew in later times.” Also Shem. rabba 40 (Wünsche, p. 282): * God brought the book of Adam and showed him (Moses) therein all the generations which should arise from the beginning of Creation till the day of the resurrection." Beer compares Menachoth 296 and Wajikra rabba 26.
5. Write them, etc. Cf. Exod, xxxiv. 27. See note on i. 27.
How 1 have not forsaken them for all the evil. Cf. Ezra ix. 9 ‘‘ Yet in our bondage God hath not forsaken us."
Transgressing = —séhétó emended from
'ashétó of bcd. Cf. vi. 37, 38.
6. And thus it will come to GES o ac
upon them. Deut. xxx. 1.
7. Write for thyself all these words. See note on i. 27
I know their rebellion and their stiff neck. Deut. xxxi. 27.
The land of whieh I sware to their Jethers, etc. Deut. xxx. 20, Exod. ххх lL
Unto your seed . . . а land flowing with milk and honey. Exod. xxxiii. 1, 3; Deut. xxxi. 20.
8. And they will eat. . gods. Deut. xxxi. 20.
This witness shall be heard (cd: * witness" ab) for а witness against them. Cf. Deut. xxxi. 20; 2 Kings xvii. 15 “ Тһе testimonies which he testified againstthem." Cf. Deut. xxxi. 19, 26.
9. Forget all My commandments, etc. Ezra ix. 10, 11.
Walkafterthe Gentiles. 2 Kings xvii. 2.
‚ to strange
4 THE BOCK OF JUBILEES
and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 10. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordinances and My commandments, and the festivals of My covenant, and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there), 11. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of 12. And I shall send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes. 13. And I shall hide My face from them, and I shall deliver them
the error of their hearts.
Serve their gods, and these will prove unto them an offence . . . and a snare. Exod. xxiii, 33 ; Deut. vii. 16; Jos. xxiii. 13.
10-13. These verses depict the two great catastrophies which befell Israel (10) and Judah (11-18).
10. Partial destruction and captivity of Israel. The northern tribes had forsaken the Law and the Festivals observed by Judah: also the temple in Jerusalem. Cf. for diction Deut. xxviii. 63, 41 ; Lev. xxvi. 14, 15, etc.
And My tabernaele, . . . in the midst of theland. Ifthese words belong to the text, the author must have believed inthe existence of the Tabernacle in Jernsalem during the divided monarchies.
11-13. Idolatries and wickedness of Judah, Their captivity.
ll. Make to themselves high places and groves. Cf. Ezek. xx. 28; 2 Chron. xxxiii. 3.
Sacrifice their children to demons. 2 Chron. xxviii. 3, xxxiii. 6; Ezek. xx. 31. Cf. Deut. xxxii. 17; Eth. Enech xcix. 7. See notes on xxii. 17.
12. J shall send witnesses unto them, that I may witness against them, but they will not hear. 2 Chron. xxiv. 19 ** He sent prophets to them . . . and they testified against them; but they would not give ear." Cf. 2 Chron. xxxvi. 15, 16; Jer. xxv. 4. Cf. Matt. xxiii. 34 ; Luke xi. 49.
Will slay the witnesses. Neh. ix. 26 “Slew thy prophets which testified against them."
Change: read jewélétü (a) in Ethiopic text and jewéténu (bed) in the notes.
To work evil before My eyes. 2 Kings Foul, ie,
13. Hide My face. i 13
Deliver them into the hand of the Gentiles, etc. 2 Kings xxi. 14.
Cf. xxi, 22513
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10-17 5
into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I shall remove them from the midst of the land, and I shall scatter them amongst the Gentiles. 14. And they will forget all My law and all My command- ments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordinances. 15. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them, when they seek Me with all their heart and with all their soul 16. And I shall disclose to them abounding peace with righteousness, and I shall Tremove them the plant of uprightnessf, with all My heart and with all My soul, and they will be for a blessing and not for a curse, and they will be the head and not the tail. 17. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and
For a prey=lahabl emended from lahebl.
14. Judah will forget the service of God in captivity. Cf. Deut. iv. 28, xxviii. 36, 64.
15-17. Repentance of Judah, their return from the captivity and the erection of the temple.
15. They will turn to Me... with all their soul. Cf. Deut. iv. 30, 29.
I shall gather them from amongst all the Gentiles. Jer. xxix. 14.
They will seek me, so thet I shall be Found of them, when they seek me with all their heort. Jer. xxix. 18-148.
When they seek (bed). с reads “and when they scek."
16. And I shall disclose (Ба). ac read “1 will disclose.”
thRemove them the plant of upright- nesset I have obelized these words as corrupt. Littmann's rendering, “sie umándern zu einer Ptlanze der Gerechtig- keit," is hardly possible linguistically. Moreover, it is against the use of this phrase. Cf. Eth. Enoch x. 16, xciii. 2, 5,10. Israel was “the plant of upright-
ness" fromtheoutset. Theoriginal of the words and of those that follow appears to be Jer, xxxii. 41 ‘fI will plant them in this land assuredly with all my heart and with all my soul." "These words are used in the very same connection as those in the text. It is not im- probable, therefore, that the words ‘‘in this land " have been lost after the verb. Next ‘And I will remove them " — xai иєтабђсо atrovs=ony on. This last may be corrupt for o:nynn. Thus we should have ‘Ара I will plant them the plant of uprightness in the land." This reverses the judgment in verse 13 * T will remove them from the midst of the land."
They will be for a blessing and uot for а curse. Zech. viii. 18.
They will be the head and mot the tail. Deut. xxviii. 13.
17. The second Temple. J shall build . . . and I shall dwell with them. Exod. xxv. 8. J will dwell with them and I will be their (cd, ab om. “their ") God. Exod. xxix. 45.
And I shall be theiv God and they
Cae THE BOOK OF JUBILEES
they will be My people in truth and righteousness. 18. And I shall not forsake them nor fail them; for I am the Lord their God." 19. And Moses fell on his face and prayed and said, “ О Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 20. Let Thy mercy, О Lord, be lifted up upon Thy people, and create in them an upright spirit, and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 21. But they are Thy people and Thy inheritance, which Thou hast delivered with Thy great power from the hands of the Egyptians: create in them a clean heart and a holy spirit, and let them not be ensnared in their sins from henceforth until eternity.” 22. And the Lord said unto Moses: “I know their contrariness and their thoughts and their stiffneckedness, and they will not be obedient till they confess their own sin and the sin of their fathers. 25. And after this they will turn to Me in all uprightness and with all (their) heart and with all (their) soul, and I shall circumcise the foreskin of their heart and the foreskin of the heart of their seed, and I shall ereate in them a holy spirit, and I shall cleanse them so that they
will be My people. Lev. xxvi. 12; Jer. xxiv. 7, xxx. 22; Ezek. xiv. 11.
18. Deut. xxxi. 6.
19. Donot forsuke . . . Thy inherit- ance, . . and do not deliver then into the hands . . lest they should rule over them. Cf. 2 Kings xxi 14; Deut. ix. 26 ; Ps. evi. 41.
A holy spirit. Cf. і. 28. See note оп xxv. 14.
22. I know their eontrariness . , . and. their stiffneckedness. Deut. xxxi. 27.
Confess their own sin and the sin, etc. Lev. xxvi. 40; Neh. ix. 2.
23. Turn to Me... with all (their) heart and with all (their) soul. 2 Chron.
Their enemies, the Gentiles (ac). ba omit “their enemies.”
20. (CHEE шм, Ps. li. 10. See next ver. Beliar. See note on xv. 33.
21. They ате Thy people... . from the hands of the Egyptians. Deut.ix. 26,29.
vi. 38.
Circumeise the foreskin of their heart. Deut. x. 16, xxx. 6.
A holy spirit. Cf. i. 21.
I shall cleanse them so that they shalt not turn away from Me from that day unto eternity. These words imply that
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shall not turn away from Ме from that day unto eternity. 24. And their souls will cleave to Me and to all My com- mandments, and they will fulfil My commandments, and I shall be their Father and they will be My children. 25. And they will all be called children of the living God, and every angel and every spirit will know, yea, they will know that these are My children, and that I am their Father in uprightness and righteousness, and that I love them. 26. And do thou write down for thyself all these words which I declare unto thee on this mountain, the first and the last, which shall come to pass in all the divisions of the days in the law and in the testimony and in the weeks and the jubilees unto eternity, until I descend and dwell with them
Israel shall never again be driven from their own land.
24. 1 shall be their Father and they will be My children (or sons"). These words are used in 2 Sam. vil. 14 in reference to Solomon ; elsewhere in the OT only in reference to the nation or sections of it. God is the Father of Israel, Deut. xxxii. 6; Is. lxiii. 16; Jer. xxxi. 9; or of the righteous in Israel, even of the righteous individual, Wisdom ii. 16. See also i. 25, 28, xix. 29 of our text. Israel is God's son: Exod. iv. 22, 28; Deut. xiv. 1; Is. xlii. 6; Wisdom xvii. 13; Jud. ix. 4; or the righteous in Israel are God's children, even the individuals, Wis- dom п. 13, 18, v. 5, xii. 7, 21. For Talmudic references see Sayings of the Fathers (ed. Taylor) iii. 22; B. Bathra 10¢, Kiddushin 8ба, Berachoth 3a. In 2 Cor. vi. 18 St. Paul takes directly these words of 2 Sam. vii, 14 and applies them to all the Christians. In the text they embrace all Israelites. Israelites are God's children according to our author by virtue of their physical descent from Jacob. Cf. i. 28.
25. Children (or sons") of the living God. Hos. i. 10.
26. And do thou write down for thy- self (bc). ad read “And J will write down for thee." These words appear to refer to the present work (as Singer p. 15 has recognised), ?.є., Jubilees (cf. i. 7). Moses is to write it down at the
dictation of the angel (vi. 1). It consti- tutes, so to say, the book of the second law. The Pentateuch, on the other hand, is “the book of the first law" (vi. 22), which was written by the angel him- self (i. 27). The latter is referred to again in xxx. 12, 21, 1. 6. In 4 Ezra xiv. 6 Moses is bidden to reveal the one, de., the Pentateuch, and conceal the other, the apocalyptic tradition. Haec in palam facies verba et haec abscondes. In Exod. xxxiv. 27 Moses is bidden to write down certain commands, but the decalogue is engraved on the tables of stone by God Himself: Exod. xxxiv. 1, 28; Deut. x. 2, 4.
All these words, the first and the last, which shall come to pass... until eternity. Cf. 4 Ezra xiv. 4,5: Et adduxi eum super montem Sina et detinui eum apud Me diebus multis, Et enarravi ei mirabilia inulta, et ostendi ei tem- porum secreta et temporum finem.
Until I descend and dwell . . .éhrough- out elernity. Here as in the Prologue the implication is that the author intended to write a history of the world from the Creation to the setting up of the Theocracy. (Cf. Prologue; also i. 27, 29.) In a certain sense he has done so ; for references occur to events as late as the early Maccabean times when the author lived. He was of opinion that the Messianic Kingdom would be introduced through the labours of the Maccabees. For God's dwelling
8 THE BOOK OF JUBILEES
throughout eternity."
27. And He said to the angel of the
presence: “ Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity. 28. And the Lord will appear to the eyes of all, and all will know that I am the God of Israel and the Father of all
with man see Eth. Enoch xxv. 3, lxxvii. 1. This was the perfected theocracy which was looked for by those who did not expect a personal Messiah, such as the authors of Eth. Enoch i.-xxxvi, xei.-civ.; Ass. Moses x. Our author, however, looked for a Messiah sprung from Judah. See note on xxxi. 18.
27. And He said to the angel of the presence. See note oni, 29. Our text forms apparently the earliest testimony to the idea that the law was given through the ministry of angels. In Deut. xxxii. 2 we have the first mention of angels in connection with the giving of the law, but ascording to that passage they merely accompany Yahwe. But the way was prepared for the conception in Jubilees by the development which angelology under- went in exilic and post-exilie times. Thus from the exile onwards God communicated no longer directly with His servants. In the case of Ezekiel, who was in the period of transition, the revelation is sometimes made directly to him (xliv. 2), sometimes indirectly through an angel (хі. 3) By the time of Zechariah the development is com- plete. This prophet receives all his communications through angels. Natur- ally when we come down to the century in which our book was written, this usage is universal. Daniel receives even the interpretation of his visions through angels (vii. 16 sqq. ; viii. 15 sqq. etc.), and in a later work of the same century, Test. XII. Patriarch., Dan. 6, the angel that intercedes for Israel is called “the mediator between God and man" (иєсіттѕ Oco kal dvOpwrwy), See also Levi 5. I am not aware of any other references to this conception till the beginning of the Christian era, Thus Philo, De Somnis, i. 22 (p. 642 M.), commenting on Exod. xix. 19, writes that we cannot receive God's benefits save through the agency of His ministers. (009° b-epfaXNoUcas . ..
‘of thought.
єдєруєсіаѕ xwpjoa duvdueba, as йр autos mporeivy dv éavroD wh xpwmevos отєрётолѕ üXNois.) In the first cent. A.D. we have frequent references to this view. Thus in Jos. Ant, xv. 5. 3: Tuv 8ё Trà ка\мота TOv Soyudrwr kal та OotwWrara TOV fv Tots био дг ayyéAwy mapa тод Geot uaÜ0óvrtv. From Judaism this verse passed over into the NT. Cf. Gal. iii. 19 véues .. » Guarayets б dyyéNov. See also Acts vii. 58; Heb. ii. 2. The Samari- tans also believed in the ministry of angels in connection with the law. Cf. Gesenius, Carm. Sam. p. 15 and de басу, Not. ct extraits de la Bibl. xii. 16. Later Judaism rejected this view probably on polemical grounds, and always represented Moses as receiving the law directly from God. In Sabbath 88 b and Shem. rabba 28 Moses is repre- sented as ascending into heaven toreceive the law.
Write for Moses, etc. If the inter- pretation of this verse adopted on i, 26 (note) is right, the angel is to write out the Pentateuch for Moses. There is, however, this difficulty attaching to this interpretation, that the history em- braced in the Pentateuch is to extend from the Creation to the time when God's “sanctuary has been built among them for all eternity." It is possible that this means nothing more than such broad and apparently prophetic descriptions of the apostasies of Israel and Judah under their kings, of the Exile and the Return from captivity, and of the restored theocracy as are found iu Deut. xxviii-xxx. It must be confessed that this explanation does not appear adequate.
28. This verse spoils the sequence We should probably read it after ver. 25.
Appear to the eyes of all. Cf. Rev. lb f:
God of Israel. Exod. xxiv. 10, etc.
Father of all the children of Jacob. Cf. Jer. xxxi. l. See note on i. 24.
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the children of Jacob, and King on Mount Zion for all eternity. And Zion and Jerusalem will be holy" 29. And the angel of the presence who went before the camp of Israel took the tables of the divisions of the years—from the time of the creation—of the law and of the testimony of the weeks, of the jubilees, according to the individual years, according to all the number of the jubilees [according to the individual years], from the day of the [new] creation twhent the heavens and the earth shall be renewed and
King on Mount Zion. Cf. ls. xxiv. 28. On Mount Zion see i. 29.
29. Angel of the presence. The phrase is derived from Is. Ixiii. 9 and found also in Test. XII. Patriarch., Jud. 25. This angel is probably Michael who was the guardian angel of Israel: ef. Dan. x. 13, 21, xii. 1; Eth. Enoch xx. b; Slav. Enoch xxii. 6; Weber, Jüd. Theologie? 168. Four of these angels are mentioned in Eth. Enoch xl (where see note on ver. 2 in my edition).
Who went before the camp of Israel. Exod. xiv. 19.
Took the tables of the divisions of the years. From these the angel dictates to Moses.
Divisions of the years—from the time of the creation (c)—of the law (a), etc. This seems to be the best way of taking the text. My text which follows b= "divisions of the years from the crea- tion of the law."
According to the individual years. Bracketed as an interpolation. б omits.
From the day of the [new] creation twhent the heavens and the earth shall be rencwed. The text is clearly corrupt. It should furnish us with the terminus а quo and the terminus ad quem. The history of the “ tables of the divisions ” obviously embraces everything from the creation to the Messianic Kingdom. Hence “‘new”’ (haddas) is to be re- garded as an Ethiopic interpolation In a6 it follows the word ** creation " but in the inferior MSS (cd) it precedes them. Next in place of “twhențt” (ama) we should expect “till.” We can recover ‘‘ till" by taking ws (= when") in the Greek to be a corruption of éws
= “till.” In any case we should read * From the day of the creation, till the heavens,”
The heavens and the earth shall be renewed. We should observe carefully the nature of the "renewal" as it appears in Jubilees. This renewal of the creation is not to be instantaneous and catastrophic, but gradual, and its progress to be conditioned ethically by the conduct of Israel. This will be seen most clearly in iv. 26 and xxiii. 26-28 (see notes in loc.). Similar ex- pressions are found in Is. Ixv. 17, lxvi. 22. In my Eschatology (pp. 122- 123) I took these passages in Isaiah to denote a sudden and actual re-crea- tion of the world, and as I conceived they were at variance with their contexts, J marked them as later inter- polations. I now see that they shonld be taken to express a gradual trans- formation of the world, moral and physical, and, that thus the argument against their originality falls to the gronnd. This view was probably adopted from Mazdeism, which accord- ing to Söderblom (La Vie Future d'aprés le Mazdéisme, p. 254, Paris, 1901) teaches that le monde deviendra peu à peu meilleur et se spiritualisera pendant les derniers temps. ‘his fifth- century view of the writer in Isaiah Ixv.-lxvi. is reproduced by our author. Heaven and earth and the physical nature of man will be transformed pari passu with man’s spiritual transforma- tion (xxiii. 26-28, 1. 5). According to Jubilees xxiii. 27 the righteous should attain to a thousand years, and accord- ing to Is. lxv. 20 the sinner shonld be prematurely cut off when a hundred years old. So far as I am aware, Is.
IO THE BOOK OF JUBILEES
all their creation according to the powers of the heaven, and according to all the creation of the earth, until the sanctuary of the Lord shall be made in Jerusalem on Mount Zion, and all the luminaries be renewed for healing and for peace and for blessing for all the elect of Israel, and that thus it may be from that day and unto all the days
of the earth.
The history of the twenty-two distinct acts of crcation on the siz days, 1-16. Institution of the Sabbath : its observance by the highest angels, with whom Israel ds afterwards to
be associated, 17-32.
(Cf. Gen. i.-ii. 3.)
П. And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the com-
Ixv.-lxvi., Jubilees and Test. Levi 18 are the only Jewish writings which attest this view. But from 100 в.с. Jewish, and subsequently Christian, writers took these expressions in a literal and cata- strophic sense. Thus it is an actual re-creation of heaven and earth that is foretold in Eth. Enoch xci. 16, Ixxii. 1, xlv. 4; Apoc. Bar. xxxii. б, lvii. 9; 4 Ezra vii 75; 2 Peter iii. 13 ; Rev. ABTS ds
But again to return to our author we find the following novelty. He teaches that God is to renew His creation at three distinct periods. The first was on the occasion of the Deluge when He destroyed all that was corrupt (v. 11) and “made for all His works a new and righteous nature” (v. 12). The next renewal was to synchronise with the foundation of the Jewish community in Jacob, which should “serve to lay the foundations of the heaven and to strengthen the earth and to renew all the luminaries which are in the firmament” (xix. 25). The idea that a renewal of the world began with Jacob follows also from ii. 22 sqq. According to this passage the twenty-two generations that precede Jacob correspond to the twenty-two works of God at the Creation. A new
era of renewal begins with Jacob. Finally when God’s sanctuary and the Messianic Kingdom are established amongst men, the final renewal will set in, “when the heavens and the earth shall be renewed” and “all the luminaries shall be renewed” i. 29, iv. 26, v. 12. According to the present text of v. 11, 12, the renewal of creation after the Deluge is taught ; but the text is corrupt. In its original form it could only refer to the renewal of the world on the setting up of the Messianic Kingdom. There are thus three great eras in this book: the creation of the world, its renewal on the creation of the true man, Jacob, and its final renewal on the establish- ment of the sanctuary. On the symbolic values of man and the temple see Eppstein, *Le Livre des Jubilés,” Revue des Etudes juives, 1890, xxi.
Sanctuary of the Lord be made in Jerusalem, i.e, the Sanctuary in the Messianic Kingdom. Cf. i. 27, iv. Renewed for healing. Cf. Rev. xxii. 2 “for the healing of the nations.”
IL 1. Angel of the presence. See i. 29 (note).
Write the complete history of the
CHAPTER Il 1-2 II
plete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages,
and appointed it as a sign for all His works.
creation. We find the following Scholion in a MS Coislin. (Fabric. 11. 120) on Exod. xxiv. 15, which refers to Jubilees: ёутадба T7£u509 0 uéyas Muwutiojs perà Tas TecoapdxovTa ўшёраѕ ideiv бг дттас:бу, ms év rais ËE pudpais éroinaey б Beds Tov ovpavery kal Thy "yv, Kal Távra Ta év афто ката тай mas ékdoTys Tuépas kal ovyypdwat mape- KeAevo0n.
2-8. These verses record the creations of the first day. They were seven in all: heaven, earth, the waters, spirits, the abysses, darkness, light. We have happily the Greek version preserved in Epiphanius, wept Mérpwv kal Хтабифу, xxii. (see my critical edition of the Ethiopie text pp. 5, 7): T$ pév yap прот? Huepe éToinoe robs odjpavods Tovs avwrépovs (kal) Thv уў» (kai) тё 0дата
. Tà TveUpara Ta Xerrovpryotvra. év- @то> avrod &riwwá ёст: rade dyyedou тро просштоо, Kal dyyedo. THs ёб, Kal ёүтүє\ћо: Tvevuárov mvedvtwv, (kal) ayyedor vededhav каї yvépwv (kal) xióvos kal xaAXá(ws xai máyov, (kal) &yyyeNet GwvGv (kal) BpovrGv kal ácrpa- ту, (kal) dyyero. WUxous каї kajparos kal ҳєци®роѕ kal POworwpov kal ёаро$ Kal Üépovs, kai Távrwv Tay TvevuáTOv TOY KT.CUd TOV айтоў TOV év oipavois kal év тт ym, (Kal) ras 480ссооѕ Thy тє broKaTw THs "yfjs kal то? xáovs, (kal) тд cKóTos, éomépav коі vixra, (kal) тд Pas, иёра тє kal ÓpOpov. An imperfect enumeration of the seven works is given by Syncellus (ed. Dindorf, p. 4), in which às df/ocovs is omitted and vvxĝńpepov is substituted. ^ Cedrenus (ed. Bekker, p. 7) reproduces Syncellus’ summary, but with an additional cor- ruption. He omits rà Uéara and reckons yvvxðńuepov as two works. The Hebrew work, Midrash Tadshe vi. lines 11-16 (ed. by Eppstein, Beiträge zur jüdischen Alterthumskunde, 1887) is clearly based on our text, It runs: “Twenty-two kinds of creatures were ereated in the universe in seven days: the first day seven; heaven, earth, waters, darkness, the wind (m7), the abysses (monna), light. The second
2. For on
day: one only, the firmament. The third day, four. He reunited the waters in one place, brought up the sweet waters from the earth, likewise herbs and trees. The fourth day, three: the sun, moon and stars. The fifth day, three: the moving creatures, birds and sea monsters. The sixth day, four: beasts, and cattle, and creeping things, and man. ‘This corresponds to the twenty-two letters of the alphabet and to the twenty-two generations from
Adam to Jacob (335) away mms 22 012 apy? Ray лу очко nmn)
In the enumeration of the works of
the first day, we observe a divergency
between Jubilees (Epiphanius and Syneellus) and the Midrash Tadshe. Where Jubilees gives ''angels," the Midrash gives “Ше wind.” The
ground for this divergency is manifest. If we examine Gen. i. 1-4 we find that the list of seven works is drawn from these verses, and that the idea of the creation of the angels is simply a development of the word “spirit” (mx) ver. 2. But the Midrash Tadshe shuns such an inference from Gen. i. 2; for Talmudic Judaism held that the angels were created on the second or the fifth day. In Ber. rabba 1 according to R. Jochanan it was on the second day (Ps. exv. 4, 5—see also Jerusalem Targum on Gen. i. 26; Chron. of Jerahmeel i. 8), but according to R. Ohanina on the fifth (see Gen. i. 20; Is. vi. 6), and Б. Luliani bar Tabrai says that they were not created on the first day lest it should be said that they had assisted God in the creation. Philo, Leg. Allegor. i. 2, represents the creation of the angels as accomplished on the seventh day.
Philo (de Mundi opificio, i. 7)mentions seven objects of creation : otpavds, vi, скӧтоѕ, TÒ aBuocov, tdwp, mveÜua, Pas. Here the mveðua retains for the most part its original force ; for in the next chapter Philo says with regard to it: TÓ uév "yàp dvópace Geod, буйт. (eTuc- TaTov TÒ TvecÜua. On the other hand he idealises all seven objects of creation
I2 THE BOOK OF JUBILEES
the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him—the angels of the presence, and the angels of
of the first day. It is not the actual but the ideal world that is created on the first day. Thus he speaks of the heaven as асоратоѕ, the earth asadparos, the darkness aud the abyss as the dépos {беа каї Kevod, wind and water as having an dowparos ovola, and the light as being vogrós. Notwithstanding, it is obvious that Philo was acquainted with a cosmology such as is given in
our text. The Chronicles of Jerahmee}, i 3, enumerate eight works. It
duplieates “the spirit" by taking it first as “the spirit of God" and next as ‘air.’ Its dependenee on the Jubilee tradition is possible.
Aceording to later Judaism, Ber. rabba 3 sqq. four things were ereated on the first day, mountains (here ps7 is corrupt for man, C abyss"), heaven, earth, light. On the second—the firma- ment, hel and the angels. On the third—trees, green things, and Para- dise. On the fourth—sun, moon and stars. On the fifth—birds, fishes and the Leviathan. On the sixth—Adam, Eve and worms. In all nineteen works. But aecording to R. Pinchas, six things were created on the sixth: Adam, Eve, worms, tame beasts, wild beasts, demons.
2. On the first бау he created... the angels. Jn addition to the remarks made under this head on ii 2-3 above we should further observe that grounds are furnished for such a con- ception by Job xxxviii. 7 (cf. i. 6) * When the morning stars sang together and all the sons of God shouted for joy.” Here the sons of God are re- garded as admiring spectators of the creation. It is probable that earlier Judaism so understood this verse. At all events, this interpretation appears in patristie literature ; cf. Epiphanius, Haer. lxv. chap. 4: Ei gà yap apa орау kal y) kal ayyor ёктісӨтсау, ойк àv éheye те ТОВ бт, "Ore évyevi- 0ncav стра, qveaáv дє mávres üyyeAol pov dwvy. See also the quotation from Rufinus in the next note. Nearly two centuries earlier this idea is attested in
Hermas, Vis. iii. 4 : Orol eiatv oi dyor dyyero той Oeod of трӧтог krtaÜérvres, ois тарёдокєу 6 kÜpios &ácav THY krigw avrod, atiew каї oixodomely kai ĝe- omdgew ris Krigews máas.
All the spirits which serve before him. This phrase is found in the Jerusalem Targum I. on Gen. i. 26, but there the creation of the angels is assigned to the second day. See further details in preceding note. With our text compare Rufinus, Expositio in Symbol. р. 21 (Fabricius, Cod. Pseud. V.T. ii. 57), Ut breviter aliqua etiam de secre- tionibus perstringamus, ab initio Deus eum feeisset mundum, praefecit ei et praeposuit quasdam virtutum caclestium. potestates, quibus regeretur et dispen- saretur mortalium genus... Sed et horum nonnulli, sieut et ipse qui princeps appellatus est mundi, datam sibi a Deo potestatem non his quibus aeceperant legibus temperarunt nec humanum genus divinis obedire praeceptis, sed snis parere praevaricationibus doeue- runt.
The angels of the presence, and the angels of sanctification. Cf. ìi. 18, xv. 27, xxxi. 14. These are the two chief orders of angels. On the former see i. 29 note. Both elasses are mentioned in ii. 18: theseobserve the Sabbath together with God and Israel (ii. 18 sqq.), and like them Levi and his seed are to serve in the sanctuary, xxxi. 14. "The lower orders who are set over the works of nature do not keep the Sabbath. These angels are, according to the Talmud and no doubt to our author, inferior to righteous Israelites: Sanh. 980, opas mwn ‘окоо anv. See also Ber. rabba
8; Tanchuma 14, n3pn °255 bo^. pasa mwa 2x55 nv (Singer, p. 98). “The angels of sanctification” are those who sing praises to God (possibly the trisagion as in Eth. En. lxi 12). As Epiphanius has dyyedor ris 667$ (=dyyedor Go£dfovres), Praetorius pro- poses that we should read weddase instead of qeddasé. But the text can be defended; for in xv. 27 where the phrase reeurs, the Latin has sanctificationis.
CHAPTER II.
2-4 13
sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and
of heat, and of winter and of spring and of autumn and of summer, and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. ə. And thereupon we saw His works, and praised Him, and
lauded before Him on account of all His works; for seven great works did He create on the first day. 4. And on the second
Angels... of fire... of the winds, . . . of the clouds, ete. The third or lowest order of angels presides over the natural phenomena. See Eth. Enoch lx. 12-21, Ixxv., Ixxx.; Slav. Enoch xix. 1-4.
Angels . . . of fire.
Of the spirit of fire and. the angels. So 6cd. aand G of Epiphanius omit.
Amgels . . . of the winds. Cf. Rev. vii. I, 2. See Eth. Enoch xviii. 1-5, xxxiv.-xxxvi, lxxvi. on the various functions of the wind.
Of snow. So Gk. of Epiphanius, xtóvos, which was probably corrupted into mavrós: hence text of ab. cd om.
Of snow and of hail and of hoar frost. Eth. Enoch 1х. 17, 18.
Angels of the voices and of the thunder and of the lightning. This is an obscure phrase. It would be easy if we could omit the first “and.” Then we should have the familiar expression “ voices of the thunder.” Cf. Ps. lxxvii. 18, Су. Беу. vie 1, x. 4, xix. 6. On the other hand we have in Rev. iv. 5, xi. 19, xvi. 18, йттралта& kal dwval kal Bpovraí, and in viii. 5, Bpovral kal фораї kal dorpamai. The phrase in Rev. may be derived from our text. The “voices” may mean the mutterings of the thunder. “Voice” (ыр) in itself means thunder in Job xxxvii. 4.
Thunder and lightning. Cf. Eth. Enoch Ix. 13-15.
Cf. Rev. xiv.
Of winter . . . and summer. СЕ Eth. Enoch Іхххіі. 13-20.
(He created) the abysses. a bcd read “in all the abysses," connecting the phrase wrongly with the preceding words. “The аЪуззез” are one of the seven things ereated on the first day and must be in the accusative as in G of Epiphanius. Тһе Kuellfi=‘‘all” may be a corruption of 'ellü = “ these" (a frequent corruption), and the latter a translation of the Greek article in rds aBiocous. С reads tas aBvacous тту тє фток@тш THs ys kal той xdovs. In my Ethiopic text, omit the three words after qaláyát, which are an attempt partly to restore and partly to emend а into confirmity with the G.
Eventide (and night) and the light, dawn and day. “And night” is supplied from G, о wrongly trans- poses “eventide” after “day.” bcd omit “and day " and transpose ‘‘ even- tide" after *'light."
9. Seven great works. See note above, p. 11 on ii. 2-3.
4. Works of the second day. Gen. i, 6-7. Cf. Slav. Enoch xxvi.-xxvii. G in Epiphanius runs: év дё 77 devrépa TÒ cTepéopa TÒ ev тд uéao Thy LddTwr, Kal ёх айт? T) иёра éuepla07 Tà йбата, TÒ шет айтдь» dvéfm ётауш Tov стєрєо- patos (kal тд ўшоо катеВт ?токато той стєрєфџатоѕ) Tod éuuéaq ті просото müons 795 ys. тото буо» TÒ ёрүоу €molgoev б Oeds év Tfj devtépa TuÉpa.
14 THE BOOK OF JUBIEEES
day He created the firmament in the midst of the waters, and the waters were divided on that day—half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. And this was the only work (God) created on the second day. 5. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 6. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. 7. And on that day He created for them all the seas according to their separate gathering- places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth, and all the lakes, and all the dew of. the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all
The clause in brackets, lost by homoio- teleuton, I have supplied.
Waters were divided on that day. According to this view as also of Gen. i. 6 there was a sea in heaven resting on the firmament, which through seven tlood-gates (v. 24) let down its waters on the earth. See the curious specu- lation on these waters in Eth. Enoch liv. 7-8.
5-7. Works of the third day. Cf Gen. i. 9-13; Slav. Enoch xxx. 1. G in Epiphanius is defective: трїтт бё TMÉpQ . . . Tas Ваћассаѕ . . . robs woTamovs, Tas түз . . . Kal Aluvas, Ta отёрцата, Tov cTÓpov, kal rà Bra- стђшата, тё Úa Ta кірт тє Kai карта kal то0ѕ друџойѕ . . . кайтарта Ta Qvrà катӣ yévos. тайта rà réccapa ёрүа Ta цёуста ётої}тє ò Oeds év тӯ tpiry huépg. Itis better in Syncellus i. 4: фарёршвац$ *yfs kal ávaiü)pavois, mapadecos, Oévdpa avroia, Bordvat
5. The third, day. made as."
7. Cf. Slav. Enoch xxx. 1.
Sprouting things =zajebaquel emend-
MSS add “Не
ed from zajetbalàáé according to G
Garden of Eden, in Eden. MSS add ‘‘for pleasure.” This phrase
is due either to a corrupt ditto- graphy: 1.e.—latadla is corrupt for batalli=év трьфї, a duplicate ren- dering of jaya: or else tadla is cor- rupt for taklát-— фита and should be transposed after kuellü. The ‘‘in Eden" is also superfluous. с omits it.
Garden of Eden. Eden is likewise a creation of the third day in Ber. rabba 15; Slav. Enoch xxx. 1; Book of Adam and Eve i. l. ‘This is the earliest view so far as our evidence goes. As early, however, as the latter half of the first century A.D., the garden of Eden was said to have been created before the world. Thus 4 Ezra iii. 6 In paradisum, quem plantavit dextera tua antequam terra adventaret. This view arose from taking npo in Gen. ii. 8 to mean “from the beginning" instead of ‘оп the east." This new interpretation was adopted by the Targums and the Syriac and Latin Versions, as well as by Aquila, Sym-
CHAPTER Il. 5-11 15
(plants after their kind) These four great works Gop created on the third day. 8. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light 9. And GoD appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 10. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. These three kinds He made on the fourth day. 11. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that
from the darkness.
machus and Theodotion; also by Jerome (Quaest. Heb. in Gen. ii. 8) (Migne, Biblioth. Patr. Lat. tom. 23, col. 940): Necnon quod sequitur, contra orientem, in Hebraeo Mecedem (opo) scribitur, quod Aquila posuit amd арҳӯѕ : et nos, ab exordio, possumus dicere. Sym- machus vero, ёк троттѕ, et Theodotion, Єў mpwrots, quod et ipsum non orientem sed principium significat. Ex quo manifestissime comprobatur, quod priusquam coelum et terram Deus faceret, paradisum ante condiderat, sicut et legitur in Hebraeo: Plantaverat autem Dominus Deus paradisum in Eden а principio. For later Jewish authorities see Weber, Jüd. Theologie,”
On the peculiar conception of two Paradises, the heavenly and the earthly, and their connection see Slav. Enoch vi.; Weber, 162 sq., 341. For a history of the various meanings of Paradise in Apocalyptic literature, see my Eschatology, pp. 197, 234 sq., 262 sqq.
(Plants after their kind.) Supplied from G in Epiphanius. It is possible, however, that “plants” already exists in the text in a corrupt form. See note on beginning of verse.
8-10. Gen. i. 14-19. Cf. Slav. Enoch. xxx. 2-6. G in Epiphanius very de- fective: тӯ бё rerápry Tov ‘cov Tiv ceMjvmv rovs aorépas . . . Tatra Ta тріо Épya Trà peydda éroince 6 Oeós év TN reráprm ђиёра.
9. Appointed the sun. It will be observed here that though the writer is basing the text on Gen. i. 16-18 he makes no reference to the moon. The omission is intentional. The writer holds that Israel should not be guided by the moon bnt by the sun in the calculations of all their festivals. See vi. 36-38.
Appointed the sun . . . for jubilees. The period from the entrance of the Israelites into Canaan to the destruction of the first temple is measured by jubilees in Erachin 12-13 a.
10. These three kinds, i.e., the sun, moon, and stars. Cf. Syncellns, i. 5. 11-12. Works of the fifth day. Gen. i. 20-23. Cf. Slav. Enoch xxx. 7. G in Epiphanins : тӯ дё тёштт Ta KTH Tà peydda . . . robs ixOÜvas kal Tà GANG ёртєтд rà év rois Uónat, rà merewà Ta ттєршт . . . тайта Ta тріа ёруа тё peyanra ётоітсєх 6 Ocós év TH тёиттт hue pa.
16 THE BOOK OF JUBILEES
flies, the birds and all their kind. 12. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. These three kinds He created on the fifth day. 13. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 14. And after all this He created man, а man and a woman created He them, and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. And these four kinds He created on the sixth day. 15. And there were altogether two and twenty kinds. 16. And He finished all His work on the sixth day— all that is in the heavens and on the earth, and in Ше. seas and in the abysses, and in the light and in the darkness, and in everything. 17. And He gave us a great sion, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. 18. And all the angels of the presence, and all the angels of sanctifi-
18-14. Works of the sixth day. ii 2% ОҒ Exod. xx. 11. Budde
Gen. i. 24-28. Cf. Slav. Enoch xxx. and Ball accept this (= л) as the 8 sqq. С in Epiphanius is defective: original reading of Gen. ii. 2% over
тй бё extn иёра Ta Өтріа . . . Ta
ктђут, TA éprerà THS у, TOV dvOpwmov . Taira rà тёссара peydda ёруа
éroingev б Ocós ёи тї Extn иёра.
14. A man and a woman—instead of the usual “male and female.”
15. See note on ii. 23. The Greek of this verse and the next is found in Epiphanius, loc. cit.: kal éyévero mavTa єїкос: дбо yévn є» rais é£ huépais. Kal ouverédecev TavTa TÀ Cpya айтой év тӯ ёктт "uépg, öra év rois ovpavois каї boa ті Tis үўѕ, év rats баћассаіѕ kal £v rais dBicoos, ёи TQ фот) kal èv TH ткфтє Kal ÈV Tct.
16. On the sixth doy. Our text is supported by the Samaritan text and the LXX and Syriae Versions of Gen.
against the Massoretic (= ‘pazin). The severer observance of the Sabbath belongs certainly to the pre-Christian centuries as we shall see later.
17-21. The two chief orders of angels observe the Sabbath together with God. Israel alone will be chosen to join in this observance. Like the third order of angels (see note on ii. 2), т.е. those that presideover natural phenomena, the Gentiles do not share in this privilege (ii. 31).
17. He gave us a great sign, the Sabbath day. Cf. Exod. xxxi. 13. This sign, first appointed between God and the two chief orders of angels, was to be established subsequently between God and Israel, ii. 21. See ii. 31 note.
CHAPTER II.
12-23 | 17
cation, these two great classes—He hath bidden us to keep the Sabbath with Him in heaven and on earth. 19. And He said unto us: “ Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them ; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 20. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My first- born son, and have sanctified him unto Myself for ever and ever; and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work" 21. And thus He created therein a sign in accordance with which they should keep Sabbath with us on the seventh day, to eat and to drink, and to bless Him who has created all things as He has blessed and sanctified unto Himself a peculiar people above all peoples, and that they should keep Sabbath together with us. 22. And He caused His commands to ascend as a sweet savour acceptable before Him all the days. 23. There (were) two and twenty heads of mankind from Adam
19. Separate unto Myself a people. again in ii. 31, 1. 9, 10. In I. 12
1 Kings viii. 53.
These will keep the Sabbath . sanctify them. Exod. xxxi. 13, 17; Ezek. xx. 12. See note on ii. 31.
They will be My people, etc. See i. 17.
20. Z have chosen the sced of Jacob. Wey xt, 8, xlv. 1, 2. С in Epi- phanius=/ will choose, etc.
From amongst all. This is based on a slight change of a corrupt text.
My first-born son. Exod. iv. 22; хах. 27 ; cf. Jer. xxxi. 9.
21. A sign. According to Exod. xxxi. 12, 17 ; Ezek. xx. 12, the Sabbath was to be a sign between God and Israel. See ii. 17 note, 31 note.
Keep Subbath with us. Israel is to unite with the augcls (cf. verses 17, 18) in observing the Sabbath.
To eat aud to drink, etc. This joy- ful aspect of the Sabbath is enforced
fasting on the Sabbath is forbidden. See 1. 6 sqq. (notes) for a discussion of the entire question.
A peculiar people above all peoples. Deut. vii. 6; cf. Exod. xix. 5; Amos iii. 2. The Sabbaths are signs that God has given to His people to distinguish them from other peoples. Cf. verse 31; Ezek. xx. 12, 20. “Peculiar” here = zajatari emended from zajástaré'i.
And that they . . . with us. This seems a dittography of the secoud clause of this verse.
22. His commands, etc. Corrupt.
A sweet savour. Gen. viii. 21; Exod. xxix. 18; Елек. xx. 41; 2 Cor. ii. 15; Eph. v. 2.
Acceptable before Him. Ezek. xx. 41; Rom. xii. 1; 1 Tim. ii. З.
23. It is clear from Epiphanius, Syncellus and Cedrenus that there is a
18 THE BOOK OF JUBILEES
to Jacob, and two and twenty kinds of work were made until the seventh day; this is blessed and holy; and the former also is blessed and holy; and this one serves with
that one for sanctification and blessing.
24. And to this
(Jacob and his seed) it was granted that they should always
lacuna in the text after ver. 22. Thus in Epiphanius, De Aensuris et Pon- deribus, ch. xxii. (ed. Dind. vol. iv. 28) after an account of the six days' creation, drawn word for word from Jubilees, he continues kal éd4Awoe OV бууу TQ Mwiioe? örı (Jub. ii. 23) kal evkoot бо кєфахола атд “Adda &xpt тоб "laxo.
. kal (Jub. ii. 21) éxAé£ogat égavrqQ ёк той oméppatos avro? . . . adv mepioUotov àmó müvrwv rv eÜvàv . . . 0:0 Kal єїкос: úo єісі rà тара Tots "Egpatots үрациота, каї mpós атй kal Tas BlBXovs abrav KB’ 2plÜumsav elkoot émTÀ oUcas: GAN’ ётє:д? ÓurNoÜvrat TévTE пар афто cTO(xe(a, єїкосї émTà kal a/rà övra kal els KB’ dmorekoÜvrat, тобтоо ҳари каї ras BiBdous Kt’ ойта$ кВ' memovjkagiw, Also in i. 1 p. 59 (Emcxovp.) we find afrai eici ai elkoct- errà Pipot al ék Өєой dofetoar rots *Tovdalots, efxoordvo дё ws rà тар abrots oToxeia Tay “ЕВроїкду "ypaupárcv apOpovpevat, da TÒ дітћодсдог дёка BiBdous eis Tévre eyouévas. Again Anastasius, who elsewhere quotes Jubilees (sce iii. 9 note), seems to refer to our text here in his work on the Hexaemeron (Migne's Biblioth. Patr. Graec. tom. 89, col. 940) : Viginti enim duo opera fecisse Deum dicunt, et Judaeorum et Christianorum interpretes . . propterea viginti quoque duobus libris enumerat omne Vetus suum Testamentum. In Isidore of Seville (ob. 636), Etymolog. xvi. 26. 10 (Migre Bibl. Patr. Lat. tom. 82, col. 595), we have an account of the creation agreeing with Jubilees save in one small particu- lar. It is there shown that there were twenty-two kinds of work just as there were twenty-two generations from Adam to Jacob, twenty-two books in the OT and twenty-two letters. This account is dependent on Epiphanius. Thus it is most probable that originally mention was made in the text of the twenty-two Hebrew letters and the twenty-two books of the Bible, and so we find it actually stated by Syncellus
Chronogr. i. 5 (ed. Dind.) óuo0 тд, пахта ёрүа єїкос: Ovo icápiÜua rots eixoat Sto 'Efpaikois "ypáupact kai rats єікос: Oto ‘EBpaixats BiBdow каї rois amd Adap Ews ТокоВ єікос: д0о *yevap- xias, ws év Метт фёрєтал Tevéoet, ўр ka Mwiicéws eival pasi tives йток@Хоулу. This statement is reproduced verbally by Cedrenus, Compendium Histor. vol. | і. 9 (ed. Bekker) Next we have the evidence of the Hebrew tradition pre- served in the Midrash Tadshe vi. (quoted above, p. 11): “Twenty-two kinds of creatures were created im the universe. . . "This corresponds to the І twenty-two letters of the alphabet and
to the twenty-two generations from Adam to Jacob." Thus we should probably restore the lacuna asfollows:— As there were tivo and twenty letters and two and twenty (sacred) books and two and twenty heads of mankind from Adam to Jacob, so there were made two and twenty kinds of work, ete. Тһе thirty-nine books of the Old Testament are equalised to the number of letters by the following device. The twelve minor prophets count as one book, similarly Judges and Ruth, Ezra and Nehemiah, Jeremiah and Lamentations are taken together, and the two books of Samuel, Kings and Chronicles are reckoned respectively as one each. Thus the thirty-nine are reduced to twenty- two. See Introd. § I1.
This is blessed and holy, i.e. the Sabbath.
The former also is blessed and holy, i.e., Jacob. These two, the Sabbath and Jacob, are intimately related. As the Sabbath comes at the close of th twenty-two works, so Jacob comes at the close of the twenty-second genera- tion. Not till Jacob’s time, therefore could the Sabbath be rightly observe on earth. Moreover, the Sabbath was given to Isracl alone (ii. 31).
24. They should always, etc. 8 bed. а reads “he should always, etc.
CHAPTER II.
24-29 I9
be the blessed and holy ones of the first testimony and law, even as He had sanctified and blessed the Sabbath day on the seventh day. 25. He created heaven and earth and everything that He created in six days, and God made the seventh day holy, for all His works; therefore He com- manded on its behalf that, whoever does any work thereon shall die, and that he who defiles it shall surely die. 26. Wherefore do thou command the children of Israel to observe this day that they may keep it holy and not do thereon any work, and not to defile it, as it is holier than all other days. 27. And whoever profanes it shall surely die, and whoever does thereon any work shall surely die eternally, that the children of Israel may observe this day throughout their generations, and not be rooted out of the land; for it is a holy day and a blessed day. 28. And every one who observes it and keeps Sabbath thereon from all his work, will be holy and blessed throughout all days like unto us. 29. Declare and say to the children of Israel the law of this day both that they should keep Sabbath thereon, and that they should not forsake it in the error of their hearts; (and) that it is not lawful to do any work thereon which is unseemly, to do thereon their own
pleasure, aud that they should not prepare thereon anything He had sanctified. Socd. ab read “it had been sanctified.” And blessed. So acd. been blessed. The Sabbath day. cd. ab omit. 25. Whoever does any work thereon Shall die, and that he who defiles, etc.
Rooted outof theland. Deut. xxix. 28.
29. 14 is not lawful to do any work thereon which is unseemly, to do thereon their own pleasure. In the rendering “which is unseemly” I have followed Barth and Littmann in taking za’ije- kawen za'ijástar'i as representing коў
b *and had
Exod. xxxi. 14, 15. Cf. Exod. xxxv. 2; Num. xv. 32-36. See also verses 26, 27.
26. Command the children of Israel to observe this day that they may keep it holy. Exod. xx. 8, xxxi. 1.
Holier than all other days. Cf. ii. 30 where it is said to be holier than the jubilee of the jubilees ; also ii. 33.
27. Whoever profanes $t . . . who- ever does thereon sany work. See two preceding verses.
axa пул See also on iii. 15. It might be better to connect the following in- finitive with “unseemly " and translate * which is unseemly to do thereon, (even) their own pleasure.” Itis usual for “кч to be followed by an infinitive in this seuse. Cf. Esther ii. 9; Chull. 838; Nid. vi. 4.
To do thereon their own pleasure. Cf. Is. lviii. 13.
Not prepare thereon anything to be
THE BOOK OF JUBILEES
to be eaten or drunk, Тапа (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden,T which they had not prepared for them-
selves on the sixth day in their dwellings.
30. And they
shall not bring in nor take out from house to house on that day; for that day is more holy and blessed than any jubilee day of the jubilees: on this we kept Sabbath in the heavens before it was made known to any flesh to keep
Sabbath thereon on the earth.
31. And the Creator of all
things blessed it, but He did not sanctify all peoples and
eaten or drunk. This law could be derived from Exod. xvi. 23, 25. Bak- ing and boiling are forbidden in Exod. xvi. 28, and the making of a fire in Exod. xxxv. 8.
And that they should not prepare thereon anything to be eaten or drunk
. . which they had not prepared for themselves on the sixth day. Cf. 1. 9. It will be observed that by omitting “and (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden” an excellent sense is restored to the text. Besides, the words in qnestion con- stitute a break in the grammatical construction. The words “or bring in or take out thereon through their gates any burden” look like a dittography of the first clause in ver. 30. They may, however, be gennine, and we can restore at once the sense and grammar by reading these clauses immediately after the words “their own pleasure.” Thus we һауе : “That itis not lawful to do any work thereon which is unseemly, to do thereon their own pleasure or to draw water or bring in or take out thereon through their gates any burden. And that they should not prepare there- on anything to be eaten or drunk, which they had not prepared for themselves on the sixth day in their dwellings."
Or bring in or take out... any burden. The law is found in ii. 30, IE 8; dick, хуш Pul Be, CI ON (We Neh. xii. I9; John v. 10; Shabb.
Which they had not prepared for themselves on the sixth day. This
should follow immediately on the clause “anything to be eaten or drunk.” Thus we have the provision enforced in Bez. 26, that on the Sabbath day nothing should be eaten which had not heen expressly prepared on a week day with a view to the Sabbath,
On the sixth day. Cf. 1. 9. This phrase can equally well be rendered in both passages “on the six days."
30. Bring in nor take out from house to house. Cf. ii. 29, 1. 8 ; Jer. xvii. 22. Also Shabb. vii. 2, mend ngan wea See note on ver. 29,
On this we kept Sabbath in the heavens. Similarly it is said in vi. 18 that the feast of weeks was celebrated by the angels in heaven till the days of Noah. The writer most probably held that the other feasts were likewise observed in heaven. The sabbath and the feast of weeks, however, are the two chief feasts in the eyes of the writer. According to Ber, rabba 11 even the godless in Gehenna had rest on the Sabbath.
91. Blessed it, i.e. Israel. MSS omit “it” but we have only (with Barth and Littmann) to emend báraka into báraká to restore it.
Пе did not sanctify all . . . nations to keep Sabbath thereon, but Israel alone. Cf. ii. 19. The Sabbath was the special privilege and distinction of Israel. Hence it could not be rightly observed on earth till Jacob’s time (see ii 23 note) It was to be a specia sign between God and Israel (ii. 21), as it was already a sign in heaven betwee
CHAPTERS IE 39-III 4 2I
nations to keep Sabbath thereon, but Israel alone: them alone He permitted to eat and drink and to keep Sabbath thereon on the earth. 32. And the Creator of all things blessed this day which He had created for a blessing and a sanctification and a glory above all days. 33. This law and testimony was given to the children of Israel as a law for ever unto their generations.
Adam names all ereatures, 1-3. Creation of Eve and enact- ment of Levitical laws of purification, 4-14. Adam and Eve in Paradise: their sin and expulsion, 15-29. Law of covering ones shame enacted, 30, 31. Adam and Eve live in Elda, 32-35. (Cf. Gen. ii. 18-25, iii).
III. And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day ; the cattle on the second day; the birds on the third day ; aud all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day. 2. And Adam named them all by their respective names, and as he called them, so was their name. 3. And on these five days Adam saw all these, male and female, according to every kind that was on the earth, but he was alone and found no helpmeet for him. 4. And the Lord said unto us: “It is not good that the
in Syneellus, pp. 7-8: тп проту ўшёра
God and the two chief orders of angels . avduacev 'Aóüg тё фура Onpia
(11.17). As no such sign existed between
God and the inferior angels (who are inferior to Israel, see ii. 2 note), so hone existed between God and the Gen- tiles.
33. A law for ever unto their genera- tions = omaid ody прп, Exod. xxvii. 21; Lev. vii. 36, xxiii. 14, etc.
III. 1-2. Cf. Gen. ii. 19. G is found
Bely тиі apio paT, тӯ дєотёра иёра... avóuace rà ктт, TH Tpirm тиёре . . . Gvóuacev rà merewá* TH reráprm ўиёра . Фибрасє Ta épmerá тї пёртту иёра . . . Qvópace rà VNKTÁ. 3. Cf. Gen. ii. 20. Found. So Mass., Sam.; but LXX, Syr. and Vulg. = “was found.”
22 THE BOOK OF JUBILEES
man should be alone: let us make a helpmeet for him." 5. And the Lord our God caused a deep sleep to fall upon him, and he slept, and He took for the woman one rib from amongst his ribs, and this rib was the origin of the woman from amongst his ribs, and He built up the flesh in its stead, and built the woman. 6. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: “This is now bone of my bones and flesh of my flesh; she wil be called [my] wife; because she was taken from her husband." 7. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and
cleave unto his wife, and they shall be one flesh. the first week was Adam created,
8. In and the rib—his
wife: in the second "week He showed her unto him: and for this reason the commandment was given to keep in their
4. Gen. ii. 18. Zet us make. So also LXX and Vulg. Маѕѕ., Sam., Syr.= “I will make."
5-6. Creation of woman on the 13th day of the creation. Cf. Gen. ii. 21-23. In the Targ. Jon. on Gen. ii. 21 the rib is said to have been the 13th on the right side. On the Talmudic theories as to the hermaphroditic character of Adam before the creation of Eve see Weber, Jüd. Theologie, p. 211.
5. One rib from amongst his ribs, and this rib... from amongst his ribs. Text literally = “one bone from amongst his bones and this rib (or side). . from amongst his bones."
6. [Wy] wife. The “my” I have bracketed as an interpolation. It is found also in the Eth. vers. of Gen. і. 23, but in no other important version.
Her husband (= пуко). So also Sam.,
LXX, and Onkelos against Mass., Syr. and Vulg. which omit the pro- noun.
T. Cf. Gen. ii. 24.
They shall be one flesh. | So also Mass. and Onkelos, but Sam. (орлоо vm) ; LXX, Syr, Vulg. Ps.-Jon. = ‘‘ they twain shall be one flesh.” This latter
is followed in Matt. xix. 5; Mark x.7;
Eph. v. 31, and seems to have the older attestation. 8. First week... second week.
MSS read ‘‘ seventh ” instead of “week” in both cases. We obtain the right sense by simply emending sáb ét into sabat. 8-14. Commandment was given to keep in their defilement, ete. In this passage our author either invents historical grounds or else adopts an already existing legend to account for the commands given in Lev. xii. 2-5. According to Lev. xii. 2, 5 a mother was to be unclean seven days if she bore a man child, and was not to enter the sanctuary till thirty-three days later, in all forty days ; and she was to be unclean fourteen days if she bore a maid child, and was not to enter the sanctuary for sixty-six days later, in all eighty days. This law, our author says, was based on the fact that Adam was created at the close of the first week and did not enter the Garden till forty days after his crea- tion, and Eve was created at the close of the second week and did not enter the Garden till eighty days after her creation. This peculiar idea reappears
CHAPTER III.
5-9 23
defilement, for a male seven days, and for a female twice
seven days.
9. And after Adam had completed forty days
in the land where he had been created, we brought him into the garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered
in various works. Thus in Philo Quaest. in Gen. ii. 21 (translated by Aucher from the Armenian) where Philo is dealing with the creation of woman from the rib of the man, the text appears to recall the views of our author: Siquidem ut perfectior et (si liceat dici) duplicior est viri formatio formatione mulieris: sic etiam dimidio tempore opus habuit, diebus videlicet xl ubi imperfectae atque, ut ita dicam, dimidiae viri sectioni, scilicet mulieri, (opus esset) duplici mensura, nempe diebus lxxx. Our text was certainly before Syncellus, i. 8-9, elgiyya-yev 6 Oeds tov 'Аданш £v TE тарадєісф катӣ Thy тєссаракостђи huépav ris TAáceuws адтод. TH évery- костї) тріт huépg THs ктісєшѕ . elanxOn отд тоў дєо év TY парабєісо 7 700 'AGàp. BonOds Eða, év тӯ бубот- кост? ўшёра Ts п\ћбсєоѕ айтӣѕ . . . dua roro Tpocéraiev ó Өєдѕ б Mwiicéws év TQ Лєелтікд, jov дй Tas peTa Til» wraow Tod xwpiopod а@йтб> huépas ёк tod mapadeloov, émt pv appevoyovias axabaprov abri» elvat éml тєттаракорта, Aucpas, єтї бё Ondv- Tokias Eqs _ nHepav T ётє:д? kal "Адар TH ш MEG THs mMácews афтод «істі 0m ёр TQ тарадеєіс y, ov ҳари xai TA yevvópeva тї тєгсаракостт иёра єісфёроџсіу Èv TO lepQ катӣ Tov убор. emi бё Ө1\№єоѕ dxd@aprov elvat айту ёті quépas будоткорта, dud тє Thy év тф mapadeiow auras єїсодоу TH буботкостў huépg kal дід. TÓ акабартор ToU Өт\єо$ mpos тд dpoev. dpe dpos yàp WAAL обоа, ойк єісёрҳєтал €ws ётт& иёра év TQ ієрф катй Tov Üctov vóuov. abra ёк той Biov Aeyouévov Adapu pthopadias xápur ev суити ёстогҳеіооа, €v TQ тротф ёте Tis mTAácews TOD `Адаџр, ёт’ airy rà mpaxÓévra.
In the Book of Adam and Eve trans- lated by Malan in 1882 from the Ethiopic we find an undoubted re- nüniscence of our text. Thus in i, 74 and 75 it is recounted that Adam made
an offering for Cain when he was forty days old and an offering for Cain's twin sister Luluwa when she was eighty days old, when Eve and her daughter approached the altar. ^ Anastasius Sinaita (flor. 7th cent.) in his Anagogic. contemplat. in Hexaem. (Fabricius, Cod. Pseud. V.T. ii. 83; Migne's Biblio- theca Patr. Graec. tom. 89, col. 967) is the first to refer directly to our text: Unde Hebraei ex libro qui non est redactus in canonem qui quidem dicitur Testamentum Protoplastorum, dicunt quadragesima die ingressum esse Adam in Paradisum ; sicut etiam videtur cuidam historico chronographo Pyr- rhoni, et quibusdam expositoribus. The Pyrrho here mentioned by Anas- tasius is likewise referred to by Glycas as the source of this statement. Syncellus (p. 8) is the next to use our text: elojyayey 6 Ocós тд» Addu év TQ wapadelow karà THY тєттаракоот?ур TiMépav 77s wAdoews atrov. Subse- quently Glycas (circ. 1150), in his Bipros Xpovu (pp. 892-898, ed. Bekker) quotes our text with dis- approval: 7 8ё Aeyopuévm Xem) Yéveois, ойк 018, 00cv суүүрафєісо, kal бтш%, фтсіх бт. we ўиёраѕ и’ єіс\Өєу 6’ Addy eis Tov пар&дєісоу, 7 06 Ea uc0' huépas T, kal тобтоо xdpw év huépais Toratrais TporáyovTat TQ vaw TÓ тє üppev kal тд 05Av, avadoyws ráxa TQ 'Абаш kal TH Еда. On p. 156 Glycas tells us that Pyrrho in his history writes that Adam did not enter the Garden of Eden till the 40th day after his creation, and then adds àAX' ойк оїда той OirpiBe mpórepov 6 'Aóápu, ew тоб mapadeicou тєссаракоута id ywy иёра.
On the other hand Beer (Das Buch des Jubiläen, p. 40) points out that there is not a trace of such a legend in Rabbinie literature, and that on the contrary it is declared in Shabbath 185@ (mvb mob зох pes mY owe now mows bua) that the regulations in Lev. xii. 2-5 had no currency before
24 THE BOOK OF JUBILEES
into the garden of Eden. 10. And for this reason the commandment is written on the heavenly tables in regard to her that gives birth: “if she bears a male, she shall remain in her uncleanness seven days according to the first week of days, and thirty and three days shall she remain in the blood of her purifying, and she shall not touch any hallowed thing, nor enter into the sanctuary, until she accomplishes these days which (are enjoined) in the ease of a male child. 11. But in the case of a female child she shall remain in her uncleanness two weeks of days, according to the first two weeks, and sixty-six days in the blood of her purification, and they will be in all eighty days" 12. And when she had completed these eighty days we brought her into the garden of Eden, for it is holier than all the earth besides, and every tree that is planted in it is holy. 13. Therefore, there was ordained regarding her who bears a male or a female child the statute
the legislation of Moses. Yet, notwith- standing Beer’s statement, the tradition in our text is not without attestation in Judaism. Thus in the Midrash Tadshe xv. (see Jellinek's edition in his Bet ha-Midrasch, ii. 164-193 or Eppstein in Beiträge zur jüd. Alterthumskunde, 1887), ''Why did the Holy One, blessed be He, ordain seven days of puritieation for a woman who had borne a male child and fourteen days for her who had borne a female? This is to recall the creation of the first Adam who was ereated in seven days Tin the firstt of the first week, (and) the creation of Eve, who was taken from one of his ribs in the second week. So Pinchas ben Jair (з oni тх). The sages however say that both were created on the eve of the Sabbath, the sixth day. Wherefore did the Holy One, blessed be He, ordain that she who had borne a male should enter the temple after forty days, and that she who had borne a female after eighty days? To recall that which God did regarding the first Adam who was ereated outside the Garden of Eden and did not enter till later."
We observe here that the above state- ments are attributed to Pinchas. "They go back ultimately to our text. As references to Pinchas, Eppstein (Revue des Etudes juives, xxi. 92, 1890) mentions Chullin 76, Kethuboth 464, Sota 49 a, Ber. rabba 60.
10. The heavenly tables. In my note on xlvii. З of the Eth. Enoch F have touched on the origin and de- velopment of the idea underlying this expression, and to this I must refer the reader. The phrase is found in the Eth. Enoch xlvii. 3, lxxxi. 1, 2, хей. 2, ciii. 2, Test. XII. Patriarch. Levi v. ; Asher. ii, vii. The conception is not a hard and fixed one: in Enoch and 'Test. XII. Patriarch. it wavers between an absolute determinism and predietion pure and simple: whereas in our text, in addition to these signifi- eations, it implies at times little more than a contemporary heavenly record of events. In fact, in our author, the heavenly tables are the divine statute book of the Тһеосгасу of which the Mosaic law is the reproduction on earth, or a mere contemporary record of events, or finally they recount the
CHAPTER III.
10-16 25
of those days that she should touch no hallowed thing, nor enter into the sanetuary until these days for the male or female child are accomplished. 14. This is the law and testimony which was written down for Israel, in order that they should observe (it) all the days. 15. And in the first week of the first jubilee, Adam and his wife were in the 1-7 a.m. garden of Eden for seven years tilling and keeping it, and we gave him work and we instructed him to do everything that is suitable for tillage. 16. And he tilled (the garden), and was naked and knew it not, and was not ashamed, and he protected the garden from the birds and beasts and cattle, and gathered its fruit, and eat, and put aside the residue for himself and for his wife [and put aside that which was being
future history of the world either pre- dictively or else determinatively. One meaning, moreover, passes impercep- tibly into another. Thus those tables record: (1) Laws levitical, criminal, and chronological, in some instances predetermined and previously observed in heaven, in others established for the first time on earth: purification after childbirth, iti, 8-14; law as to covering one’s nakedness, iii. 31; as to murder and those who witness it, iv. 5; as to retribution, iv. 32; as to the judgment of sinners, v. 13; as to the feast of weeks, vi. 17 and the divisions and length of the year, vi. 29-35 ; as to circumcision, xv. 25-26; as to the seed of Lot, xvi. 9 and the feast of tabernacles, xvi. 29; as to the feast of the lord, xviii. 19; as to the Philistines, xxiv. 33; as to the marriage of the elder daughter, xxviii 6; as to the man who gives his daughter to a Gentile xxx. 9; as to lithes, xxxii. 15 ; as to the incestuous person, xxxiii. 10; as to the Sabbath, 1. 13. (2) Merely a contemporary event : the naming of Abraham as a friend of God, xiv. 9, and of Levi, xxx. 20; Isaac’s blessing of Levi and Judah, xxxi. 32, (3) Predictions and predeter- minations: as to the judgment, v. 13 ; as to the Messianic kingdom, xxiii. 32.
15. Seven years. According to Ber. rabba 18, Sanh. 385, and Die Schatz- hóhle, p. 7 (translated by Bezold),
Adam was only six hours in the Gar- den. MS а of the Slavonic Enoch xxxii. 2 states that Adam was only five and a half hours in Paradise. This last clause looks like a Christian interpolation, and may point to the 5500 years which were to elapse before the coming of Christ according to the early Fathers.
Instructed him . . . for tillage. In Is. xxviii. 26-29 this instruction is attri- bnted to God ; but in Ber. rabba 24 it is assigned, as in our text, to the angels: also in the Life of Adam and Eve, 22 (Kautzsch, Apoc. «nd Pseud. ii. 515) it is stated that God sent Michael with certain seeds to Adam, and with orders to instruct him in husbandry.
Js suitable. So Barth and Littmann take zajástari as representing ww» in the Hebrew. See on ii. 29. But the ordinary sense of the word, **is revealed,” may be right here. See preceding note.
16. Naked... and was not ashamed. Gen. ii. 25.
Protected the garden from the birds, ete. The Greek is found in Glycas (p. 206, ed. Bekker): 6’Addap ámeoófet Tà merewva Kal єртєтӣ, owviyye TOY карто év mapadelow каї ov TH *yvva«kl айтой HoOvev avrov. І
[And put aside... Кері]. Bracketed as a dittography. Неге “which was being kept” = 7d dvAaccóguevov = пурет, a corrupt dittography of nyytin =7d xararepev, “the residue” (or чол of xvn).
8 A.M.
26 THE BOOK OF JUBILEES
kept]. which he had completed there, seven years exactly, and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, * Hath God commanded you, saying, Ye shall not eat of every tree of the garden?" 18. And she said to it, * Of all the fruit of the trees of the garden God hath said unto us, Eat; but of the fruit of the tree which is in the midst of the garden God hath said unto us, Ye shall not eat thereof, neither shall ye touch it, lest ye die." 19. And the serpent said unto the woman, * Ye shall not for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, 20. And the woman saw the tree that it was agreeable and pleasant to the eye, and that its fruit was good for food, and she took thereof and eat. 21. And when she had first covered her shame with fig-leaves, she gave thereof to Adam and he eat, and his eyes 22. And he took fig-leaves and sewed (them) together, and made an apron 23. And God cursed . 24, And He was wroth with the woman, because she hearkened to the
17. And after the completion of the seven years,
surely die:
and ye will know good and evil.”
were opened, and he saw that he was naked.
for himself, and covered his shame. the serpent, and was wroth with it for ever.
17-22. Gen. iii. 1-7. therefore, most probably contained
19. See on ver. 32. Cf. Syncellus і. 18: "Ex rv Memrüv Tevécews : TO EPSbuw ёте: mapéByn kal TO фбүбёш é£ep- ріфпсау ToU парадєісоо, às Prot, PETA тєссаракоута mévre Nuépas THs mapa- Bácews, . .
23. Cf. Gen. iii. 14. At the close of this verse I have marked a lacuna in the text; for Glycas (p. 206) affirms that according to Jubilees the serpent had originally four feet: 0 бф ато KTHvous épmeròv éyévero, xetpás тє Kai wédas ёкёкттто. ddmpéO0n ё тадта дй TÒ Tohunpas eis Tov Tapáðerrov eloeX0etv. Syncellus (i. 14) states that the serpent had originally four feet. The text,
some statement relative to the cutting off of the serpent’s feet. Such a state- ment us follow naturally on Gen. їп. 14 : “upon thy belly thou shalt go.’ Indeed in the Targ., Ps.-Jon., Gen. iii. 14 we find this very statement 3517 psspns “апа thy feet will be cut off.” According to the Midrash Koheleth “the ministering angels came down and and cut off its hands and feet.” Finally Josephus (Ant. i. 1. 4) writes that the serpent was deprived both of language and feet, ddetXero бё xal Tov üguv Tiv puriy ToÓ!» тє айтди ато- стєрђсаѕ с0рєсдо катӣ THs "ys ЇХиттш- реро» TOINTE,
CHAPTER III.
17-29 27
voice of the serpent, and did eat; and He said unto her: “I shall greatly multiply thy sorrow and thy pains: in sorrow thou shalt bring forth children, and thy return shall be unto thy husband, and he will rule over thee.’ 25. And to Adam also He said, “ Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree of which I com- manded thee that thou shouldst not eat thereof, cursed be the ground for thy sake: thorns and thistles shall it bring forth to thee, and thou shalt eat thy bread in the sweat of thy face, till thou returnest to the earth from whence thou wast taken ; for earth thou art, and unto earth shalt thou return.” 26. And He made for them coats of skin, and clothed them, and sent them forth from the Garden of Eden. 27. And on that day on which Adam went forth from the Garden, he offered as a sweet savour an offering, frankincense, galbanum, and stacte, and spices in the morning with the rising of the sun from the day when he covered his shame. 28. And on that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walks, and of whatever moves, so that they could no longer speak: for they had all spoken one with
another with one lip and with one tongue.
24. Ishall greatly multiply thy sorrow and thy pains, etc. Gen. iii. 16.
Thy pains. So also LXX, but Mass., Sam., Syr., and Vulg.=‘‘thy concep- tion" (332).
Thy return=ń àümooTpoQ cov. So also LXX and Syr. = nawn instead of Mass. and Sam. 3npw/n— “they desire."
25-26. Gen. iii. 17-19, 91, 24.
25. Of the tree dmó тоў Eou. The text is “of that tree," but the demon- Strative is a rendering of the Greek art. as frequently.
Thy bread. So LXX, but Mass., Sam., Syr., Vulg. omit “thy.”
To the earth... for earth... unto earth. As LXX uses уў to render the two Hebrew words полк and «5y, so did the Greek version of Jubilees.
29. And He
27. Here the writer antedates the incense-offering mentioned in Exod. XXX. 94. According to Aboda zara 8a Adam offered an ox whose horns were of earlier growth than its hoof (Beer, Buch der Jub. p. 40).
From the day when he covered his shame. Exod. xx. 26, xxviii. 42, where the priests are bidden to cover their nakedness with breeches when at the altar, may have been in the mind of the writer, as Beer (op. cit. p. 41) suggests.
28. This was undoubtedly a current belief aniong certain sections of the Jews. Thus it is stated without question in Joseph. 42/7. i. 1. 4 ógo- duvovvrwy dé кат’ éketvo колрой т» Cw» amdvrwy. It appears also in the Book of Adam and Eve i. 18 and іп
THE BOOK OF JUBILEES
sent out of the Garden of Eden all flesh that was in the Garden of Eden, and all flesh was scattered according to its kinds, and according to its types unto the places which
had been created for them.
some form is implied in Philo, Quaest. in Gen. i. 32 (Armen.) Both our text and Josephus are quoted as teach- ing this view in Syncellus, i. 14, тй Onpla kai rà тєтратода Kal rà épmerà ono ò 'Іостттоѕ kal ў Aetrn Yévecus opódQovo, elvat трд Tis TapaBdcews Tots mpoTomAácTou. This statement is re- peated in Cedrenus, i. pp. 9-10 ; Zonaras, i. p. 28. It seems implied in the text that the common original language of men and animals was Hebrew. That Hebrew was the primitive language of man, at any rate, was universally believed among the Jews. Thus accord- ing to the Jerusalem Targum on Gen. xi. 1 all men originally spoke Hebrew, which was the language by means of which the world was created: ng кутар jy ba кору ma nany pypep. (Cf. also Ber. rabba 18, 31.) In xii. 25, 26 of our text it is called “the tongue of the creation," which “haq ceased from the mouths of all the children of men from the day of the overthrow (of Babel)" till the days of Abraham. In Cedrenus, 1. 22, however, the legend is differently preserved. Because Eber refused to join in building Babel he did not lose his original language —the language that Adam spoke—like the rest of his eon- lemporaries— 75s TOv XNev фор avyxebelans 7) Tov "ЕВєр ойк атоћєто. айт) 8ё €or $ kai “Addu edee. Hence his descendants called themselves Hebrews and their language Hebrew, and the names of the patriarchs are a proof that Hebrew was the pre-Babel language— xai raórgv oi ToÜrov ĉa- óetápevot йтбуоуо: татроущик@ѕ éav- rovs 'Effpalovs pocyópevcav каў "EBpaíón thy pwvhv ékáAecarv. Tek- phpiov бё тайтту elvat THY mpd тї cvyxÜceos Purvi Tà THY паћои@и dvd- para. This view is likewise Jewish: it is found in the Chronicles of Jerah- meel, xxxviii. 11. But while some Syriac writers such as John bar Madani and Jacob of Serugh admitted this claim, others like Theodoret, Quaest. in
30. And to Adam alone did
Gen. 1х.-1хі., St. Ephraem, and Bar- hebraeus (see Assemani, Bibl. Or. iii. 313, 314) were just as confident of the absolute priority of their own language, while Solomon Baisorensis reconciled both views by declaring that originally Syriae and Hebrew were one and the same.
In Die Schatzhéhle (transl. by Bezold), p. 29, the priority of Syriac ispolemically maintained: “Von Adam his damals redeten sie alle in dieser Sprache, nim- lich in der syrischen Sprache . . . denn diese Sprache ist die Konigin aller Sprachen. Die früheren Schrift- steller aber irren, indem sie sagen, das Hebrüische sei die erste gewesen."
Other writers again asserted that Greek was the primitive speech of mankind. То this last view Entychius (Nazam, al-j. pp. 53, 54, quoted by Malan, Book of Adam and Eve, pp. 245, 6) assents in these words. “Т5 approves itself to me. For the Greek language is wiser, clearer and broader than either the Hebrew or the Syriac.” The same view must have been held by the writer who first derived the name Adam from the initial letters of the Greek names of the four quarters of the world-ávaroMj, dicts, @ркто$, ueonuBpla. See Slav. En. xxx. 13 (note); Or. Sibyl. iii. 24-26. Аз for later Jewish ideas on this subject we find, Sanh. 380, that Adam spoke Aramaic, DIN ‘DAN peba pes because Ps. exxxix., whieh was supposed to be written by him, contained an Aramaie (?) word. In Shabb. 12 on the other hand one is bidden not to pray in Aramaic, xv cans peba pron men ‘окоо, because the angels of Service do not understand Aramaic (quoted in Levi's Neuhebr. u. chald. Wörterbuch, i. 168). According to Abarbanel, in his exposition of Zephaniah, fol. 276, col. 1 (see Eisen- menger, ii. 778), Hebrew was the language spoken before the building of Babel and should ultimately be that of all Israelites.
CHAPTER III.
30-35 29
He give (the wherewithal) to cover his shame, of all the beasts and cattle. 31. On this account, it is prescribed on the heavenly tables as touching all those who know the judgment of the law, that they should cover their shame, and should not uncover themselves as the Gentiles uncover themselves. 32. And on the new moon of the fourth mouth, Adam and his wife went forth from the Garden of Eden, and they dwelt in the land of 'Éldà, in the land of
their creation. Eve. after this he knew her.
33. And Adam called the name of his wife 34. And they had no son till the first jubilee, and 35. Now he tilled the land as he
had been instructed in the Garden of Eden.
31. This verse is of great importance from the historical standpoint. It constitutes an emphatic protest on the part of the writer against the adoption by his countrymen (“those who know the judgment of the law”) of the customs of the Greeks. The custom, which he here protests against, is the exposure of the person in the Greek palaestra, which was established under the very citadel of David (2 Mace. iv. 12). Here many of the Jewish youths completely stripped themselves and joined in the public sports as Greek athletes. Even the priests of the Temple forsook their duties to join in these heathen games. On the institu- tion of these and other Greek customs see 1 Macc. i. 13, 14 ; 2 Macc. iv. 9-14; Jos. Ant. xii, 5. 1. It is hardly possible to conceive the shock that such conduct must have given to the re- ligiously disposed amongst the nation, and especially to such a Pharisce of the Pharisees as our author. In order to emphasise his protest against it he did not turn to the laws in Exod. xx. 26, xxx. 34, for these had only to do with the dress of the officiating priest, bnt to Gen. iii 21 where he found ample justification for extending the law of covering one’s shame to all men. This law, he asserts, was enacted im-
mediately after the expulsion of Adam from Eden, če., immediately after the discovery of his nakedness. Subse- quently (vii. 20) he represents Noah as enjoining the observance of this ordi- nance on his children.
32. On the new moon of the fourth month (see note on vi. 23). Syncellus (i. p. 18) says that Adam spent forty- five days in the garden after his trans- gression. This agrees with our text; for, according to iii. 17, Adam sinned on the 17th of the 2nd month and the expulsion followed on the 15 of the 4th. ^
In the land of ' Elda, in the land of their creation. Can 'Éldà be a cor- ruption of mi»? In that case “land of 'Eldà" would mean “land of nativity.” The phrase “land of their creation” is an interpretation of the words in Gen. iii. 28 “whence he was taken,” which are reproduced in Onkelos and Ps.-Jon. as “whence he was created " (any), as in our text.
34. Thus Eve was a virgin till after the expulsion from Eden. Cf. Die Schatz- höhle (ed. Bezold, 1883), p. 7: Als Adam und Heva aus dem Paradies herausgegangen . . . sie waren jung- fraülich.
35. Cf. iii. 15.
4-70 A.M. 1-77 A.M. 8-84 A.M.
9-105 A.M.
THE BOOK OF JUBILEES
Cain and Abel and other children of Adam, 1-12. Enos,
Kenan, Mahalalel, history, 16-25.
Lamech, Noah, 27, 28. 29-32. Shem, Ham, and Japhet, 33.
Jared, 13-15: Four sacred places, 26. Methuselah,
Enoch and his
Death of Adam and Cain, (Cf. Gen. iv.-v.).
IV. And in the third week in the second jubilee she gave birth to Cain, and in the fourth she gave birth to Abel, and in the fifth she gave birth to her daughter Awan. 2. And in the first (year) of the third jubilee, Cain slew Abel because (God) accepted the sacrifice of Abel, and did
not accept the offering of Cain.
3. And he slew him in
the field: and his blood cried from the ground to heaven,
complaining because: he had slain him.
4, And the Lord
reproved Cain because of Abel, because he had slain him,
IV. 1. "Awan. А second daughter named’ Azûrâ (iv. 8) was bornlater. Cain married the elder’ A уйп, i.e. py, “wicked - ness,” and Seth the younger, ’Azfira. The derivation of the latter is doubt- ful. Frankel (Monatsschrift f. Gesch. des Judenthums, 1856, 311-316) thinks that it is from amsy= “chaste” (?). Probably it is from amn, “well
guarded” (cf. Syriac Fragment }30))).
No two of later writers agree as to the forms of these names. According to the Syriac Fragment they were Aswa and Azura: in Epiphanius, Хаи) and 'Afovpá : in Syncellus, 'Acavrür ('Acavvá, 'Acavpüv, 'Acavpá, ’Acovdp) and 'Afovpá. In Glycas and Joel 'Afovpá ('Afovpüv) is made the elder and 'Acováu the younger. Quite different names are given in the Pseudo- Methodius, 4.e., Kadyuépa and Aefópa. Again the elder appears as Qalmana in the Chronicles of Jerahmeel and Pseudo- Methodius (Lat. vers.), as Luva in the Book of Adam and Eve, as Azrun in Eutychius, while the younger is Lebuda in Barhebraeus, Aklejam in the Book of Adam and Eve, and Owain or Laphura in Eutychius. (See Rénsch,
pp. 973-374, Fabricius, Cod. Pseud. V.T. i. 109 sqq.)
According to Syncellus (i. 14) Cain was born in the year 70 A.M., Abel in 77, and Asouam (7.e. 'ÁAwámn) in 85. Though the dates are leit indefinite in our text they are no doubt derived from it. Thus Cain married Awan in the year 135 accord- ing to Syncellus, between 134-140 according to our text. 'Азуйп was then fifty years old (Syncellus).
2-3. Cf. Gen. iv. 4, 5, 8, 10.
2. The sacrifice of Abel. Soa. bcd
read ‘‘the sacrifice at his hand.” Offering. ac, but b d omit. Of Cain. Soa. bcd “at the hand of Cain."
3. Complaining or “making suit." Cf. Gen. iv. 10; Eth. Enoch xxii. 5, 6. According to Syncellus (i. 14) Abel was twenty-two years old when he offered his sacrifice on the new moon of the seventh month. Thus the words ‘in the first of the third jubilee” are to be taken as the first year of the jubilee=99 a.m. For the later tradi- tions as to the instrument with which Cain slew Abel, see Fabricius, Cod. Pseud. V.T. i. 118.
CHAPTER IV.
1-9 31
and he made him а fugitive on the earth because of the
blood of his brother, and he cursed him upon the earth.
5. And on this account it is written on the heavenly tables,
* Cursed is he who smites his neighbour treacherously, and let
all who have seen and heard say, So be it; and the man who
has seen and not declared (it) let him be accursed as the
other" 6. And for this reason we announce when we come
before the Lord our God all the sin which is committed in
heaven and on earth, and in light and in darkness, and
7. And Adam and his wife mourned for Abel
four weeks of years, and in the fourth year of the fifth week A nu they became joyful, and Adam knew his wife again, and she | bare him а son, and he called his name Seth; for he said
“Gop has raised up a second seed unto us on the earth
instead of Abel; for Cain slew him." 8. And in the sixth
week he begat his daughter 9. And Cain took 134-140 А.м 'ÁAwán his sister to be his wife and she bare him Enoch at
the close of the fourth jubilee. And in the first year of the 190-196 А.м first week of the fifth jubilee, houses were built on the earth, 197 a.m. and Cain built a city, and called its name after the name of
every where.
* Azürá.
4. Of. Gen. iv. 11, 12. A fugitive. Text nüha is a corrupt transliteration of у» Gen. iv. 12.
5. Cf. Deut. xxvii. 24.
Treacherously = 66\y, the LXX rendering of spon in Deut. xxvii. 24. The phrase ba'eküj bears the same meauing in xxix. 7, xxx. 3. In viii. 9 it = “secretly.”
6. Sin. . . committed in heaven. On this old Semitic idea of the possi- bility of sin in heaven, see my Slavonic Enoch pp. xxxiv. sqq.
7. Mourned for Abel four weeks of years. As Abel was born in 77, and was twenty-two years old according to Syncellus and our text (see verse 3, note) when killed by Cain, the twenty- eight years of mourning extend from 99 to 127. The Greek is found in Syncellus (i. 15): émév0gcav adrov oi прототћасто: EBdouadtxods TÉccapas, Tryovv éry elxoot дкто.
Became joyful. The sense may be the same as in Gen. xviii. 12, “ After I am waxed old, shall I have pleasure ? ”
He called. So Sam. клр", but Mass., LXX, Syr, Onk., of Gen. iv. 25 read "she called." In Jubilees it is gener- ally the father that uames the child ; whereas in J of Genesis it is the mother, excep nM OE DEED ED OR Exod. ii. 22.
For he said. So LXX and Vulg. but wanting in Mass. and Sam.
8. 'Azárá. Seenoteoniv.1. 'Azürá was born in the sixth week of the third jubilee (134-140) or of the fourth
9. Bare him Enoch, etc. Cf. Gen. iv. 17. Syncellus (i. 16) ascribes to this Enoch the iuvention of the plough.
Cain built a city, and called its name
Enoch. Cain therefore ceased to be a wanderer. The Book of Jashar, 96, plays on the name Enoch and gives
25-981 A.M.
285 A.M.
)9-315 A.M.
his son Enoch. she bare yet nine sons.
THE BOOK OF JUBILEES
10. And Adam knew Eve his wife and 11. And in the fifth week of the
fifth jubilee Seth took ’Azûrå his sister to be his wife, and in the fourth (year of the sixth week) she bare him Enos. 12. He began to call on the name of the Lord on the earth. 13. And in the seventh jubilee in the third week Enos
it the sense of rest in this connection. » 15 ma ^2. 33 буд qon тул Be лк клр“ pna ov. pina.
10. Yet nine sons. Reproduced in Epiphanius, Maer. xxxix. 6 (vol. I.i. 528: ed. Oehler): l'eyóract бё TQ Addy kal Adore viol, ws 7 Хетт? léveots mepiéxet, évvéa perà Tos Tpets TOvTOUS * ws elvat афто Gta uév Ovyardpas, dppevas бё dexadvo. The Book of Jashar speaks of three sons and three daughters of Adam. Syncellus (i. 18) assigns to him thirty-three sons and twenty-seven daughters. Ps.-Philo, Ant. bibl. Lib. p. 41, gives the names of these sons: Acliseel, Suris, Aelamiel, Brabal, Naalt, Harama, Zasam, Maathal, Anath.
11. Cf. Gen. iv. 26. Fourth (year of the sixth week). The lacuna here is supplied from Syneellus. According to Syneellus (i. 17) Seth marries in the year vré (— 425), and Enos was born in the year Аё (—435). Thus there was an interval of ten years between the marriage of Seth and the birth of Enos. It will be observed that there is à difference of 200 years between the dates assigned by Jubilees and those by Syneellus, and that in the following ten dates relating to the same events respectively both books agree in the tens and units but ditfer in the hundreds.
According According toJubilees. to Syncellus. Seth born я 130 5 99, Azürá born 134 234 Seth marries Azra 925 425 Enos born 985 485 Cainan born . 825 625 Cain marries Maalélet 390 790 Mahalalel born 395 795 Jared born 461 960 Enoch born DOO 1122
This addition of centuries to the dates in Jubilees rising progressively
from one to six Syncellus carried out in the service of his ehronological system (see Rónsch, 285 sq. ).
12. He began. So LXX and Vulg. implying ban n.
Began to call, ete. The two great versions, the LXX aud Syr., agree rightly with Jubilees in giving this sense to Gen. iv. 26. It was also so understood by Josephus, Ant. i. 8. 1, but when we eome down to Jerome’s time, most Jewish scholars held that the verse re- counted the rise of idolatry (Quaest. in Gen. iv. 26: Tune initium fuit invo- candi nomen Domini, licet plerique Hebraeorum aliud arbitrentur, quod tune primum in nomine Domini et in similitudine ejus fabricata sint idola). This latter interpretation may have arisen as early as the first cent. a.D. ; for it is found in Onkelos (**the ehildren of men ceased praying” —mybstp. . . 35g). By Ps.-Jon. the commencement of idolatry is derived from Gen. iv. 26 by taking бт аѕ = ргоѓапагі. Ber. rabba 23 recounts that men were exposed to demons in the days of Enos, and that then for the first time they made for themselvesidols. Shabbath 1185 speaks of man committing idolatry like Enos. The same idea recurs in the Book of Jashar and a closely related one in the Chronieles of Jerahmeel, xxiv. 9, xxvi. 20. Yet even in this book traces of the older view survive ; for astrology, divination and idolatry are assigned to Serug's days, though Serug and his sons are said to have had no part in these things (xxvii. 9). Indeed, in the Book of Jashar (Migne, Dict. des А рост. ii. 1090), it is said that Seth called his son Enos because ‘ men began to cor- rupt themselves and forsake God for idols."
13-15. Enos, Jared.
18, 14. Cf. Сеп. v 39»?
Kenan, Mahalalel,
CHAPTER IV.
то-15
took Nóám his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name 325 a.m.
Kenan.
took Máüaléléth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year 395 a.m.
of this week, and he called his name Mahalalel.
in the second week of the tenth jubilee Mahalalel took unto him to wife Dinah, the daughter of Baraki’él the daughter of his father’s brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; for in his days the angels of the Lord descended on the earth,
18. Wéam, Cf. Ps.-Philo, Ant. bibl. Lib. p. 41, Noaba.
Kenan. Eth. Káinán.
14. Máaléléth (so also Syr.) is a feminine form of Malalél (= холе) = “she who praises God.”’
Mahalalel. Eth. Malálél.
15. Cf. Gen. v. 15. Baráki el (=
Took unto him to wife . . . the daughter of his father’s brother. It
will be observed that from the descent of the angels onwards men cease to marry their sisters. Epiphanius (Haer. xxxix. 7) remarks: mAaruvOévrwy 6é Tay avOpwrwy . . . Хо тфу ovKETL TAS aUrOv абе\фаз mpds yauov dyovro, GANG els etvoulay KatéoTyn Kal mpd Tod Ora Muticéws eyypdpov vóuov 6 катё Tov ceuvóv ydyuov Oecuds, kal ёк Tay TaTpadeApwy avT@v Tas yameTas éavrGv j'yovro. The last clause appears, as Ronseh (p. 254) has already remarked, to be taken from Jubilees. This book is cited by Epiphanius in the preced- ing chapter under its twofold name of '"log2Aata and Aewroyévects.
Fathers brother. MSS read thta 'abüh& =“ father's sister " ; but I have emended this into 'ébwa 'abühü, since we find the latter in the Syriac Frag- ment and in the Greek MS r on Gen. v. 15 (warpaééAdov a)robD) and Epi- phanius, Haer. xxxix. 7: eis evvoulay катёстт Kal mpd той dia Mwiicéws éy- ypadou vóuov 6 катӣ Tov ceuvàv *yduov Gecuds, kal ёк ту zrarpaóéAQov айту Tas yaueras éavrGv jryovro. In similar cases in the sequel the same emenda-
tion is made on the authority of the Syriac and Greek, save in viii. 6 and xi. 7 where the Ethiopic preserves the true text.
Jared ; for in his days the angels of the Lord descended. We have here a play on Jared’s name in the original, it ode око races... ту.
The angels of the Lord descended on the earth. The later Jewish form of the myth relating to the fall of the angels and their intercourse with the daughters of men is constructed on Gen. vi. 1-4 and Is. xxiv. 21. The trne interpretation of Gen. vi. 1-4 is undoubtedly that given in our text, the Enoch literature, Testaments of the XII. Patriarchs, Philo, Jude, Peter, Josephus, Justin Martyr, and most of the early Christian writers (see my Eth. Enoch vi. 2, note). But probably at the close of the first cent. A.D., or earlier, Jewish scholars protested against this interpretation. Thus (Ber. rabba 26) R. ben Jochai (early in second cent.) cursed any one who translated Gen. vi. 2 by the phrase * sons of God," and not “sons of the judges.” Similarly, the Jew Trypho condemns this inter- pretation, Justin, Dial. c. Tryph. 79. In the Samaritan Version (musb: 33) and the Targum of Onkelos (73525 72), and Symmachus (viol TOv Ovvacrevóv- тшу) we have it rendered аѕ = “sons of themighty." Inthe Book of Jashar (Dict. des Apocr. ii. 1097) the sons of God were “judges and magistrates." In the Ps.- Jon. on Gen. vi. 2 we have both inter- pretations side by side, and also in the
14. And at the close of the eighth jubilee Kenan 386-392 a.m.
15. And 449-455 a...
461 A.M.
34 THE BOOK OF JUBILEES
those who are named the Watchers, that they should
instruct the children of men,
Chronicles of Jerahmeel, xxiv. 11-xxv. 8. Ps.-Philo, Ant. bibl. Lib. р. 42, gives simply the biblical words. Similarly, on theChristian side the traditional interpre- tation came in due time to be denounced, and “the sons of God” were taken to be the good amongst mankind, the descendants of Seth, and the daughters of men to be the descendants of Cain. So Julins Africanus: of ато той ХӨ dixatoe (see below), Next, while Hilary (ob. 368), Comment, in Ps. exxxii., con- tents himself with discrediting the old myth, Chrysostom, Homi. "in G'en. vi. l, says that it is necessary to ex- amine this passage carefully in order to subvert the fables of thoughtless praters —dvaryKatov тобтоо той xwplov moj
Thy épevvav monoag Gat Kal dvacr peyat ras пибоћоуіаѕ TOv атєрскеттоѕ mdvra Pbeyyouévwy. These fables rest on a false exegesis; for, as he proceeds to show, the sons of God were the posterity of Seth and Enos—oi то той 210 kat ToU Evos. Jerome, Comment. in Ps. схххіі., and Augustine, De Civ. Dei, xv. 28. 4, pour discredit and contempt on the old myth. Now con- currently with the increasing acceptance of the new interpretation, there neces- sarily set in the growing importance of Seth, the ancestor of the righteous generations described in Gen. vi. 1-4 as ‘the sons of God." In this process of glorifieation the superhuman achieve- ments and characteristics originally con- nected with other names were gradually transferred to Seth, and this notably in thecase of Enoch. Thus in conseqnence of this new exegesis the star of Enoch paled before that of Seth. In dealing with such literature this is an important fact, since we are thus frequently justi- fied in applying to Enoch the statements of later Christian writers regarding Seth. We shall now show how subordinate the figure of Enoch becomes in later writers, while the glorification of Seth proceeds apace. First of allin Africanus, who lived about the beginning of the third cent., we have, so far as I am aware, the first occurrence amongst Christians of the new exegesis of Gen. vi. 1-4. He adds, it is true, the old view, but he does not approve of it.
and that they should do
His exposition is given in Syncellus (i. 84 sq.): wy Gous дироти "yevo- pévou ті ths yis &yyedor той ovpavov Ouyarpaciw dvOpwrwy ouvnnOov. év ё>{о ávTvypádois evpor, ol viol Tod Oeo. pubeverat бё, ws ofuar, amd той 270, Отд Tov TveóuaTos of viol 0є00 mpos- aryopevovrat, dia roUs ёт оўтой "yevea- oyoupévous dtxalous тє kal татрарҳаѕ axpi rob Lwrijpos. той; 5° dard Kaiv avopwruv длтокаћє? oropay, ws ovdé т! cov éoxnxéras б movnplav yévous
. el dé ёт, ayyédwy vooiro Éxetw TovTous, тди тєрї payelas Kal yonTelas
. Tais "yvvaitl Thy yvdow Tapaóe- 6wkévat, ad dv émovjcavro maióas rovs уѓүартаѕ. (Cf. also i. 16 sq.) When we pass from this writer to the sixth cent. Book of Adam and Eve, we find that the new interpre- tation has ousted the oll from the field. Thus the Watchers are through- out described as the sons of Seth, and in Book 111. chap. iv. the question is discussed at length: the wise men who said that angels had come down from heaven and mingled with the daughters of men had erred: such actions, more- over, were impossible for spiritual beings. These “angels of боа” were the children of Seth who were thus designated so long as they preserved their virginity, their innocence and their glory. But they transgressed and mingled with the daughters of Cain. It is observable that whereas Seth is an extraordinary and superhuman person- age in this work, there is nothing not- able said of Enoch save that * he wrote a celebrated book" and that ‘‘ many wonders happened to him. . . bnt those wonders may not be told iu this place." For the same view as to the Watchers, see Die Schatzhóhle, pp. 8-10. Our next illustration consists of an anonymous extract prefixed to the works of Malala (circa 600), quoted by Fabii- cius,i. 151: 6 6é’Addap od’ éràv fjv бте éyévvgae Tov Z:0' otros 6 ENO тр@то$ éSevpev ypdumara `Е8раїк@ Kal coplav Kat TÀ onpeta той ойра»ой kal Tas тротѕ TOY éveauTay kal TOUS ира kal Tas €Bdouddas kal rois dorpos émé- Onxev óvóuara Kal Tots mévre TWAAYATALS eis TÒ youplfecOar ward Tay dvÜpomuv
CHAPTER IV.
15, 16 35
judgment and uprightness on the earth. eleventh jubilee Jared took to himself a wife, and her name 512.518 а.м.
kal uóvov, kal Tov èv a’ пћауттти йттёра єкаћєсє Kpóvov, tov бё В’ Ala, тди бё y "Apea, tov дё 6 'Adpoólrgv, тд» бё e' "риду. Toùs yap бйо Pworhpas Мо» kal ceArjvyy 0 Geds €kdAecce. These words form on the whole a reasonable description of the achievements assigned to Enoch in the two books of Enoch, in Jubilees, and the early Christian writers. They are found verbatim in the Chronography of Joel, p. 3 (ed. Bekker, 1836). Next, in the Annals of Eutychius, Patriarch of Alexandria (988-989 А.р.), written in Arabie and translated by Pococke (Migne, tom. 111 col. 913), à vigorous protest is made against the old myth: qui autem errant neque sciunt quid dicant aiunt angelos descendisse ad filias hominum, cum intelligendi sint filii Sethi qui a monte sancto ad filias Caini maledicti descenderunt: Sethiadae enim ob sanctitatem suam et quod mon- tem sanctum incolerent, appelati sunt Bani Elohim, że., filii Dei. Similar statements are made in the Chronikon Paschale, i. pp. 38, 39 (ed. Dindorf, 1832). In Syncellus (circa 800 A.D.), i. 17, 19 the now prevailing inter- pretation of Gen. vi. 1-4 is repeated. The descendants of Seth were pious and beautiful, and they lived in the heights over against Paradise according to the command of Adam, but were later seduced through love of the daughters of men (p. 17). Thereupon Syncellus cites Gen. vi. l. Again, on p. 19 he writes that two hundred Watchers of the posterity of Seth were seduced and descended and took them wives, etc.— of 02 ёк *yévovs айтой (210) Otakócto eypnyopo. . . . m AavyÜévres катё8ттаг>, kai &XaBov éavrots ^yvvaixas, к.т.\. These statements, first made in Eth, En. vi. 4-6, regarding the two hundred angels are here transferred to Seth, though Syneellus was perfectly aware of their original bearing ; for in the next para- graph he actually cites this chapter of the Eth. En. Again, on pp. 16-17 Seth, just as formerly Enoch, is said to have been carried off by the angels and to have received a revelation regarding the future fall of the Watchers and the Deluge—o6 570 àpmayeis отд d-yyéNov
16. And in the
€puvijüg rà тєрї Tis параВасєшѕ uéA- Aovra ёсєсда: TOv évypmyópev Kai Tà тєрї катакћисцод TOU datos écopévov
. Kal ‘ev opevos @фаутоѕ huépas ш’ Sue ёртуђсато Tots трштотАайето boa épvhðnņ дг dyyé\wv. This is an exact account of what was originally attributed to Enoch. In the Synopsis of Cedrenus (eleventh cent.) we meet with the same phenomena, but carried one stage further; for, whereas Syn- cellus first gave his own version of the intercourse of the sons of God and the daughters of men, and then with remarkable candour the original account from the Book of Enoch, in Cedrenus, on the other hand, the two accounts given by Syncellus are worked up into one, and every incident told of the fallen angels is circumstantially recounted of the posterity of Seth (i. 16-20). In Zonaras (twelfth cent.), i. 26 (ed. Pinder 1841), the current view is given and the older mentioned only to be rejected. When we pass from this author we come to the semi-apotheosis of Seth in the writings of Glycas who lived some thirty or forty years later. Thus in the Annals of Glycas (ed. Bekker, 1836), p. 233, Seth is almost regarded as a divine being :—oi viol ToU Ocol, rovréaTtv oi do той EHO Kara^yópev or —eéketvov yap cà THY a per hy avrov Ücóv éXeyov: and likewise on p. 228, 270 . . . Oeds eivat дий thy арєтђу айтой уош(диєуоѕ. This idea, indeed, had already appeared in Cedrenus, i. 16, dvoudobn дё Beds dea Thy Ady тод просштоу a’tod, jv éoxev év Ody айтой TH (wy. Thus Seth has at last become incomparably the chief personage among the early Patri- archs. In Glycas, p. 228, however, the persistency of the original Enoch myth is shown in the words: Aéyerar дё бт! 0 Єў то ӣстрӣс: TeTaypévos dyyeXos, б дєдтатоѕ GnAadH OvpendA, mpós ye тди Zm0 kal тд» “Evay кати éðlðatev avtovs opüv ил» троттфр kal éviavTav dtagopds. Just as these Christian writers transferred Enoch’s functions to Seth, so Jewish writers after the Christian era, thongh on different grounds, transferred them variously to Moses, Ezra, Elijah, etc. See my
HO NW
was Dáraka, the daughter of Rásüjàl,a daughter of his fathers brother, in the fourth week of this jubilee, and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch.
Apocalypse of Baruch, xiii. 3 note, lix. 5-11 notes.
Watchers. The ory of Dan. iv. 18, 17, 23, in Greek éypijyopo. See Eth. Eu. i. D (note), хх. 1, ches S Slav. Бп. vii. (notes), xviii. (notes) ; Test. Reub. v. Thus anciently the watchers were always regarded as an angelic class, but later, owing to a new interpretation of Gen. vi. 1-4, they were said to be the descendants of Seth. We have seen in the immediately preceding note how this came about.
Watchers instruct the children of men. In v. 6 it is said that God sent the angels to the earth. The object with which the angels here descended to the earth (see v. 6, viii. 10 note) seems at first sight to clash with that which is seem- ingly implied in the Eth. Enoch and the Slavonic Enoch (see Eth. Enoch vi. notes) But it is quite possible that our text provides us with the object originally assigned iu the myth. In the Chronicles of Jerahmeel xxv. 2-3 this view is preserved where Shemchazai and ‘Azael are represented as receiving permission from God to descend on earth in order to sanctify the divine name among men. When these angels descended they could not resist the attractions of the daughters of men (xxv. 4). Such a view most probably underlies Eth. Enoch vi., lxxxvi. 1. At all events the idea was a familiar one in the Judaism of the second cent. B.C. According to Ethiopie Enoch vi.-xxxvi. and 1ххіі.-1хххіі. Enoch owed all his supernatural kuowledge to the instruc- tion of angels, and according to x. 9-10 of our text Raphael taught Noah the secrets of medicinal herbs, and an angel of the presence instructs Moses through- out our book. The way for such beliefs was prepared by the statements in Ezekiel, Zechariah and Daniel, bearing on such offices of the angels. For Talmudie ideas on this subject see Jewish Encyclopaedia, i. 592-598.
16. Rásájál (Gk. MS т arovýň cor- rupt for расоођћ), i.e. bx “ accept- able to God.”
THE BOOK OF JUBILEES
17. And he was
Father's brother. Emended from ** father's sister," as in ver. 15.
17-23. These verses relating to Enoch are of great importance as they help to determine the sections of the Ethiopic Enoch which were known to the author of our text. The words “‘the first ... who learnt writing" may point to the phrase in Eth. Enoch xii. 3, “ Enoch the scribe" ; xii. 4, xv. 1, “Scribe of righteousness,” but there is no certainty. On the other hand the clause “who wrote down the signs of heaven accord- ing to the order of their months in a book that men might know the seasons of the years, etc." may be accepted as a partial description of Eth. Enoch 1ххїї.- Ixxxii. To ver. 18 we shall return presently. As regards ver, 19 we can attain to practical certainty. The words ‘‘ what was and what will be, he saw in a vision of his sleep as it will happen to the children of men... until the day of judgment," form an exact description of the Dream-Visions in Eth. Enoch Ixxxiii.-xc., which give a history of the world from the creation till the final judgment. Moreover, the next verse is no doubt indebted to Eth. Enoch 1ххху, 3 for the name of Enoch’s wife. It will be observed also that the Dream-Visions referred to in ver. 19 are rightly placed before Enoch's marriage recounted in ver. 20. It is twice emphatically stated in Eth. Enoch Ixxxiii. 2 and Ixxxv. 3 that Enoch had these Visions before his marriage. We need, therefore, entertain no doubt a to our author having been acquainte with Eth. Enoch Ixxxiii,-xe. Now o other critical grounds we know tha Eth. Enoch vi.-xi. are earlier tha Ixxxii.-xc. Next, the first clause i ver. 21, ‘һе was moreover with th angels of God these six jubilees 0! years," offers an explanation of Et Enoch хіі. 1-2, ‘‘Before all thes events Enoch was translated and nc one of the children of men knew whith he was translated, and where he abode and what had become of him. 2. A his activities had to do with th
CHAPTER IV.
17, 18 e
the first among men that are born on earth who learnt writing and knowledge and wisdom and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years
according to the order of their separate months.
18. And
he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and
Watchers and his days were with the holy ones." Since in ver. 22 the clause “testified to the watchers” presupposes such statements as are in Eth. En. xii. 3-6, xiii. 1-2, xiv. 4-7, xv. 2 sqq. we may conclude, therefore, that our author had also chapters xii.-xvi. of Eth. Enoch before him. To return to ver. 21 the clause “they showed him everything which is on earth " appears to refer to Enoch's journeys to the four quarters of the earth as well as to its centre under the gnidance of various angels in Eth. Enoch xxiii.-xxxvi. The next words “(everything which is) . . . in the heavens" are less clear. They may point to Enoch's translation to heaven in Eth. Enoch xiv. or possibly to the celestial phenomena described in lxxii.xxxii. Moreover, the next words, ** and the rule of the sun," seem clearly to indicate such a passage as Ixxxii. 13- 20. We have already seen that the first clause of ver. 22 manifestly im- plies such a background as Eth. Enoch xii-xvi. Its second clause, ‘‘ who had transgressed with the daughters of men,” expresses the thought that recurs fre- quently in these chapters. As regards its third, ‘‘unite themselves, so as to be defiled with the daughters of men," the matter of it is found in xv. 3, 4, but the actual clause word for word is taken from Eth. En. x. ll. Finally ver. 23 points to some tradition like that at the base of Eth. En. lxx., which in its present form is late. From the above, therefore, we conclude that our author refers only to chapters vi.-xvi., Xxii.-xxxvi, Ixxii-xc. of the Eth. Enoch,
17. First . . . who learnt writing
- and... wrote down the signs of heaven, etc. Quoted in the Хера of Nicephorus, i. 123, on Gen. v. 21: '"Evoóx pros £ua0e ypdupata kal
éypaye Tà enueia ToU oDpavoU Kal Tas TpoTas kai robs џђруаѕ and in Cedrenus (i. 17) obros pros үрёциата pavOdver. In Eth. Enoch lxix. 8, however, the first instruction of mankind in writing is ascribed to a Satan, On the other hand, just as we should expect (see note on p. 34), John Malala, p. 5 (ed. Dindorf) attributes Enoch's achieve- ments to Seth: otros 6 SiO mpüros e£eÜpe ypduuata EGpatka . . . kal Tà onpeta той o0pavoU Kai Tas трот@з TOV éviauTGy Kal rovs uvas. Similarly Cedrenus (i. 16); 6 270 . . . rjv ray ovpaviwy Kiwhioewy codlay émevince
. каї rà 'Efpaikà ypdppara cuveypavaro, and Glycas (p. 228) transfers to the latter the achieve- ments assigned in the Zetpá above to Enoch: pros é£eüpev 6 SHO. .. Ta one той oùpavoð Kal Tas Tporàs ту éviauT@y Kal rods uvas.
Cf. Joel, Chron. p. 3.
Wrote down. On Enoch the Scribe, see Eth. Enoch xii. 3, 4, and on the later developments of this legend con- sult the Slavonic Enoch xxiii. 1-3. The rest of the verse refers mainly to Eth. Enoch 1xxii.-1xxxii.
Signs of heaven according to the order of their months. The twelve solar months correspond to the twelve signs of the Zodiac.
18. There is nothing in the Eth. or Slav. Enoch about the “weeks of the jubilees" ог “ре sabbaths of the years.” Our author is here at his be- loved practice of antedating an event or usage he wishes to commend to his countrymen. We shall find (vii. 37, 38, xxi. 10 note) that he similarly ascribes legalistic elements to Enoch, though there is no ground for regard- ing the books of Enoch as having ever contained such matter.
82-588 A.M.
587 A.M.
38 THE BOOM OF JUBILEES
recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them), known to him. 19. And what was and what will be he saw in a vision of his. sleep, as it will happen to the children of men throughout their generations until the day of judg- ment; he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 20. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Edni, the daughter of Danél, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 21. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything. 22. And he testified to the Watchers, who had sinned with the daughters of men; for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch testified against (them) all. 25. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour, and behold
19. Saw in a vision, ete. This verse describes the contents of Eth. Enoch Ixxxiii.-xc.
The day of judgment, i.e. the final judgment. Cf. iv. 24, v. 10.
He... placed the testimony on earth. For references to the books of Enoch ef. Eth. En. i. 2, xxxvii. 2-4, lxxii. 1, хей. 1, xeiii, 10, civ. 11-13, Test. XII. Patriarchs (see my Slavonic Enoch, pp. xxili, xxiv, 4, 5, 6, 7, 10, 20, 21, eto.).
20. Cf. Gen. v. 21. Edni is men- tioned in Eth. En. Ixxxv. $ where the name is written Edna, as Methuselah's wife is named in iv. 27 of our text where it has the independent support of the Syriae and the Greek. Edna=any= “ delight."
Father's brother. ver. 15.
Emended as iu
21. Was with the angels. See note above on 17-23. These six jubilees of years. Sod. A
slight change of vocalisation in 6 gives the same meaning. «c-* six jubilees in years.” This means 294 years.
Everything . . in the heavens. These words may refer to a fuller tradition than is found in the Eth. Enoch —perhaps to something which subse- quently became the groundwork of the Slav. Enoch, as is the case in regard to the tradition in ver. 23.
23. Conducted him into the Garden of Eden. Eth. En. lxx. 1-3; Slav. Enoch
Ixvii. 2.
CHAPTER IV.
19-26
there he writes down the condemnation and judgment of the world, and all the wickedness of the children of men. 24. And on account of it (God) brought the waters of
the flood upon all the land of Eden;
for there he was
set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the
generations until the day of condemnation.
25. And he
burnt the incense of the sanctuary, (even) sweet spices,
acceptable before the Lord on the Mount.
There he writesdown . . . the wicked- ness of the children of men. Enoch is here the Seribe of God. See iv. 23, x. 17. This idea may be referred to in the Eth. En. xii 3, 4; it is clearly expressed in the Slavonic Enoch. See my edition xl. 13 note, liii. 2, lxiv. 5.
24. And on account of it (God) brought the waters of the flood, etc. Cf. Slav. Enoch xxxiv. 2: “And on this account I will bring a deluge upon the earth " ; also Test. Napth. 4.
Testify against all the children of
men, etc. See х. 17. Until the day of condemnation. Cf. iv. 19.
25. Ineense of the sanctuary, or “ in- cense in the sanctuary.”
Sweet spices acceptable before the Lord on the Mount. bed = “acceptable before the Lord on the mountains of the South” (qatr). But this use of the word тайт is unexampled elsewhere. о omits it and writes the preceding word badabr. I have taken it as a corruption of gétaré = “sweet spices." The words would point back to Exod. xxx. 7, OD np.
On the Mount. So a. bed read *on the mount of the mid-day (or South).” This mountain may be the mountain of the East. See next note.
26. Three of these places are con- nected with three decisive turning-points or periods in the history of mankind: the Garden of Eden as the first abode of man; Mount Sinai as the place whence the Law was promulgated, and Zionasthecentreofthe'lheocracy. These three are again mentioned in viii. 19. What the Mount of the East is, I cannot determine. In the 7DMG, xi. pp. 730- 733 Rapoport is of opinion that the
26. For the
mountain in question is Mount Ephraim (Josh. xvii. 15 sqq.). He argues that this is the most easterly of the mountains of Palestine; that it contains all the localities of special sanctity among the Samaritans, Gerizim, Sichem, Samaria ; that Abraham and Jacob had sacrificed thereon (Gen. xii. 7, xxxiii. 20) just as sacrifices had been offered by Adam in Eden, according to iii. 27 of our text and the Talmud, on Sinai by Moses and on Zion by Israel. But as such an iu- terpretation would imply a Samaritan authorship it is thereby made im- possible ; for the textual evidence is itself decisive against such authorship. The mention, moreover, of Zion tells in the same direction. There is some probability in the suggestion of Rousch, pp. 505-6, that by the Mount of the East we are to understand Lubar, one of the summits of Ararat, on which the Ark rested and Noah sacrificed, as this iay to the NE, of Palestine and as there would thus be connected with these four places the notable names of Adam, Noah, Moses, David. See viii. 19 (note) On the other hand it is possible that we have here the Mount mentioned in the preceding verse as that on which Enoch offered incense. Now if we may cite the evidence of Die Schatzhühle and the Book of Adam and Eve, Seth and his posterity were commanded by Adam to live on the Mount close to Eden and not to descend to the plain and mingle with the de- scendants of Cain. Adam's command was observed till the days of Jared. This Mount could rightly be described as the Mount of the East. Or again the Mount of the East may be the mountain which is described as the
652 A.M.
40 THE BOOK OF JUBTEEES
Lord has four places on the earth, the Garden of Eden, and the Mount of the East, and this mountain on which thou art this day, Mount Sinai, and Mount Zion (which) will be sanctified in the new creation for a sanctification of the earth ; through it will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world. 27. And in the fourteenth jubilee Methuselah took unto himself a wife, Edná the daughter of 'Ázrl, the daughter of his father's brother, in the third week, in the first year of this week, and he begat a son and called his name Lamech. 28. And in the fifteenth jubilee in the third week Lamech took to himself a wife, and her name was DBéténós the daughter of Вітак, the daughter of his father’s brother, and in this week she bare him a son and he called his name Noah, saying, “ This one will comfort me
throne of God in Eth, Enoch xviii, 6-9, xxiii. 1-3, on which God will sit when He comes to visit the earth. It is the highest of the seven mountains which are in the neighbourhood of the Garden of Eden. Cf. Eth. Enoch xxxii. 1-2, lxxvii. 3-4. In Enoch, it is true, the Garden of Eden appears to be in the NW., but it is in the east in Jubilees : see viii. 16.
Sanctijfied in the new creation. See note on i. 29. 27. Cf. Gen. v. 25. Edna. See iv.
20 note. According to the Samaritan Chronicle (translated by Neubauer in the Journal Asiatique, 1869, tom. xiv. No. 55, pp. 421-467) Methuselah was sixty-seven when he married.
Father's brother. Emended as in 15.
Lamech. The year of Lamech’s birth is not mentioned, but it can be deter- mined from the date of Methuselah's marriage furnished by the Samaritan Chronicle. According to it Methuselah was sixty-seven when he married, and as he was born according to our text (iv. 20) in the year 587, Lamech was probably born in the year 654.
28. Cf. Gen. v. 29. 7n the fifteenth jubilee in the third week . . . she bare him а son... Noah. This assigns some year in the period 701-707 as the
birthday of Noah, and 707 is no doubt the year intended. For in the Samaritan Chronicle (see preceding note) it is distinctly stated that 707 years elapsed from Adam to the birth of Noah. We can arrive at this date independently also. With the help of the Samaritan Chronicle we saw in the notes on iv. 27 that Lamech was born in 654. Now according to the same Chronicle Lamech was fifty-three when Noah was born: hence Noah was born in the year 707. On the other hand there is a discrepancy between this date of Noah's birth and that which follows from vi. 18 and x. 16. In the former it is said that the Feast of Weeks was celebrated 1309 years, from the day of creation till the days of Noah, and that Noah observed it 350 years. Hence Noah died in 1659. Bunt since in x, 16 Noah is said to have lived 950 years, this would fix 109 as the year of his birth.
Déténós = www na. Lagarde's MS r on Gen. v. 29 gives Beĝevws : the Syriac = Enoshi.
This one will comfort me. “This one" (ze emended from za=which). Our text follows Gen. v. 29 in attribut- ing to the name Noah (пз) the meaning belonging to Menachem (cm). The Book of Jashar 13dsays that Methuselah
CHAPTER IV.
27-31 41
for my trouble and аП шу work, and for the ground which
the Lord hath cursed.”
29. And at the close of the nineteenth jubilee, in the seventh week in the sixth year 930 Ам.
thereof, Adam died, and all his sons buried him in the land of his creation, and he was the first to be buried in
the earth.
30. And he lacked seventy years of one
thousand years; for one thousand years are as one day in the testimony of the heavens and therefore was it written concerning the tree of knowledge: “On the day that ye eat
thereof ye will die.”
the years of this day; for he died during it.
For this reason he did not complete
31. At the
close of this jubilee Cain was killed after him in the same year; for his house fell upon him and he died in the midst
called the child Noah because the earth would have rest (nmi) in his days, but Lamech ealled him Menachem because "he would comfort us" (лоп). The same ideas are found in Ber. rabba 25. These results of learned reflection on Gen. v. 29 appear to be later than Jubilees.
And for the ground. All authorities
save the LXX and our text omit “and.”
99. Land of his creation. See iii, 32 note.
First to be buried in the earth. This
shows that the legend, which is attested in the later Life of Adam and Eve (Tischendorf’s A pocalypses A pocryphae, p. 21), that the body of Abel was not buried till that of Adam was, already existed.
30. Cf. Gen. ii. 17. This interpreta- tion of a day as a thousand years was current among the Jews. Cf, Ber. rabba 19, 22. 2 Pet. iii. 8 ша Zuépa mapa Kupiw ws xia ёт. Barnab. Ер, xv. 7 yap ђиёра тар айтад xia ётт. See also Slav. En. xxxiii. 1, 2 (note) where the application of this principle of interpretation to the six days creation and the seventh of rest issues in the doctrine of the Millenium. Justin Martyr (Dial. cum Tryph. lxxxi) ap- parently quotes from the text: ws yàp TQ Addu cipnro,dri ў 0. àv иёра dayy ard ToU Evdov, év exelyy ámoÜavetrai,
eyvopev айтди и? avatAnpwoarvrTa xia ёт. Euvkapev Kal тд єірђиєуоу, dre иёра Коріоо ws хма ёт, eis тойто auvayerv. See also Lactantius, Insti- tution, vii. 14.
91-82. Cain was killed... in the same year, etc. In Syncellus, i. 19, the text is partly reproduced : то abro INN ёте kal Каїр àv éÜavev, éumeoóvros ёт' aùròv тоб оїкоу’ МЇӨо< yap kal avros Tov "ABeX ávethe. In Cedrenus, i. 16, more fully: oros 6 Kdiv, ws ù Аєтт? Mwoéws l'éveats фусіу, Tis oixetas тєсоўстѕ ёт’ айтду TeXevTa’ Mois yàp Tov adehpov " ABeX améxrecve, kal №0015 óuolus kal айтд$ arexrdv@y. In the Excerpta Chronologica prefixed to the works of John Malala we have this and the later legend given: xarà (? era) бё raÜUra тї olklas ёт’ aùròv пєсойстѕ &TéÜavev, ws éviot $aciv: Erepoe 8ё бт. Aapéex avrov dvékrewev. This latter account is found also in Glycas 228, in the Book of Adam and Eve, ii. 18, in Jarchi's Comm. on Gen. iv. 283, Tanchnma 6, the Book of Jashar (section Beresheth). For other authorities where the later legend is given see Eisenmenger, i. 470- 471. On the other haud, according to Ber. rabba 22, the Rabbis said that he was killed by a stone, but Simeon the son of Gamaliel stated that he was killed by a reed. The latter idea seems to bave been suggested by the likeness between rp and mp.
1207 A.M.
42 THE BOOK OF JUBILEES
of his house, and he was killed by its stones; for with a stone he had killed Abel, and by a stone was he killed in righteous judgment. 32. For this reason it was ordained on the heavenly tables: * With the instrument with which a man kills his neighbour with the same shall he be killed ; after the manner that he wounded him, in like manner shall they deal with him." 33. And in the twenty-fifth jubilee Noah took to himself a wife, and her name was ‘Ëmzârâ, the daughter of R&ik@’él, the daughter of his father’s brother, in the first year in the fifth week: and in the third year thereof she bare him Shem, in the fifth year thereof she bare him Ham, and in the first year in the sixth week she
bare him Japheth.
31. With a stone he had killed Abel, end by а stone was he killed in righteous judgment, etc. We have here the primitive human law of retaliation (eye for eye, tooth for tooth, hand for hand, etc. Exod. xxi. 24; Lev. xxiv. 19) described as a law of the divine procedure. This law of exact retribu- tion is not merely an enactment of human justice, our author declares ; it is observed by God in his government of the world.
It is noteworthy that the same principle of retribution is enforced by historical examples in 2 Macc. v. 10, where speaking of Jason the anthor writes: ó т\7ўбо$ dradwy éxplwas ümév- Ontos éyevr7nOn, Kal Kydlas oUÓ' Ўстіроѕ
. peréoxev. Similarly, it is re- counted of Nicanor (xv. 32, 33) that he was punished in those members with which he had sinned. Cf. also xiii. 8. In this respect 2 Macc. therefore repre- sents truly this second-cent. Б.С. doctrine of retribution. Taken crassly and mechanically the above law is without foundation ; but spiritually conceived it represents the profound truth enunci- ated repeatedly in the N.T. Thus in Gal. vi. 7 “ whatsoever a man soweth, that shall he also reap”; Col. iii. 25 **he that doeth wrong shall receive again the wrong that he hath done"; 2 Cor. v. 10 iu the judgment men shall * receive the things done in the body." In the Parables this kinship of the
penalty to the sin is repeatedly dwelt on: the unforgiving debtor is refused forgiveness, the slothful servant loses what he had, he who will not use his affluence to succour а brother’s need will lose it for himself, and the man who refuses to part with an offending eye or hand will finally lose his whole body in Gehenna. See note on xlviii. 14.
According to Beer this halachie iun- terpretation of Exod. xxi. 24 is un- known to traditional Judaism, which enacts that the murderer is to be slain with the sword.
38. 'Émzárá. This name is found in the Syriac Fragment aud Lagarde's ХХ MS т. Frankel derives it from ns сх or лах сх because she lived in the days of the Flood.
Brother. Emended as in ver. 15.
Shem . Ham Japhet. Cf. x. 14, where again Shem is repre- sented as the eldest. Weshould observe here that our author thus understood aright hma np» nw in Gen. х, 21 as “ (Shem) . . . the elder brother of Japhet” (so also Vulg.) over against the Massoretes, Symmachus, and Rashi who wrongly understood it as “brother of Japheth the elder.” The LXX is similarly wrong: адеАфф “lade? rod pelfovos, Ber. rabba 26, 37, and the Book of Jashar (in Zoc.). Оп the other hand in Sanhedrin 69 6 Shem is said to be two years older than Japhet.
CHAPTERS IV. 32-V. 4 43
The angels of God marry the daughters of men, 1. Corruption of all ereation, 2-3. Punishment of the fallen angels and their children, 4-9a. Final judgment annowneed, 95-16. Day of Atonement, 17-18. The deluge foretold, Noah builds the ark, the deluge, 19-32. (Cf. Gen. vi.-viii. 19.)
V. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 2. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walks on the earth—all of them corrupted their ways and their orders, and they began to devour each other, and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 3. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 4. And He said: “І shall destroy man and all flesh upon the face of the
V. 1. Gen. vi. 1, 2, 4. On this myth of the intercourse of the angels with
2. All flesh corrupted its way, alike men and cattle and beasts. Gen. vi. 12. From the Book of Jashar 13% this
the daughters of men see iv. 15 (note): also my Eth. Enoch vi. 1, 2, vii. 1, 2 with notes in loc.
Angels of God. This is the LXX rendering of Gen. vi. 2. It is also found in Philo, De Gigant. 2 (i. 263 Mangey), Josephus, Eusebius, Augustine and Ambrose. It is the older Jewish view, but was condemned probably as early as the first ceut. A.D. See note on iv. 15.
To look upon. Correct printer's error resi j into re'ij in my text.
seems to mean that different kinds of animals coupled with each other: and that man was guilty of bestiality. Began to devour each other. Enoch vii. 5. ; Lawlessness increased, etc. Cf. Gen. Vly Tl
Eth.
Every imagination, etc. Gen. vi. 5. 9. Gen. vi. 12.
4, 5. Gen. vi. 7, 8.
4. I sholl destroy. So ad. bc
=“ He would destroy.”
44 THE BOOK OF JUBIZEES
earth whieh I have created.” 5. But Noah found grace before the eyes of the Lord. 6. And against the angels whom He had sent upon the earth, He was exeeedingly wroth, and He gave commandment to root them out of all their dominion, and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 7. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 8. And He said * My spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years." 9. And He sent His sword into their midst that each should slay his neighbour, and they began to slay eaeh other till they all fell by the sword and were destroyed from the earth. 10. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation, when judgment is executed
4. Which I have created. Emended from аф which—-* He had created.” Corruption could have arisen from confusion of ёктіса and ёктісє, as Litt- mann has pointed out. cd = “was created.” Possibly we should keep to 6 throughout, and translate “ He would destroy . . . which He had created." Cf. vi. 20.
10. Unti the day of the great con- demnation, i.c, the day of the final judgment. See iv. 19, 24. Cf. Eth. Enoch x. 18. The intervening period, according to Eth. Enoch x. 12, is seventy generations.
100-12. Verses 11-12 if the text is correct teach that God recreated the human race and all His other works at the time of the Flood “so that they should not sin in their whole nature forever, but should be all righteous
. alway.” In Josephus, Ant. i. 3. 2 there is a slight approximation to this idea: ò бё Geds roÜrov pév т95 д:касос0015 пуйлттсє, катєбдїк@а{є д' ойк ékelvov uóvov THs kaklas, алла Kal way bcov v avOpwrwov тӧтє Oófav айтф
д:іафбєри Kai погас: yévos Éreporv movnpias каӨарб›. See also Philo, De Vita Moses, ii. 12. But with the subse- quent corruption of all the descendants of Noah till the time of Abraham and the universal apostasy of the Gentiles according to ourauthor, such astatement is practically inconceivable. Moreover, it is not difficult to discover the origin of the error in our text. Verses 100-16 are descriptive of the final judgment, and simply amplify the last clause of ver. 10. Thus the time of the verbs “destroyed,” **was," “made” in 11-1216 wrongandwe should have*'shall destroy,” “shall be" and “shall make.” “Judged” must also be rendered ''shall have judged," but this last does not necessi- tate a change in the text of either the Ethiopie or Hebrew. The text therefore should be translated: ‘‘ Until the day of the great condemnation, when judg- ment shall be executed on all who have corrupted their ways and their works before the Lord, 11. And He shall destroy (them) all from their places, and there shall not be left one of them
CHAPTER V.
5-17 45
on all those who have corrupted their ways and their works before the Lord. 11. And He tdestroyedt all from their places, and there twas} not left one of them whom He judged not aecording to all their wickedness. 12. And He Tmadeft for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but 13. And the judgment of all is ordained and written on the heavenly tables in righteousness—even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein, judgment is written down for every creature and for every kind. 14. And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); and all their judgments are ordained and written and engraved. 15. In regard to all He will judge, the great according to his greatness, and the small accord- And Не is not one who will regard the person (of апу),
should be all righteous each in his kind alway.
ing to his smallness, and each according to his way.
nor is He one who will receive gifts, if He says that He will execute judgment on each: if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is
a righteous judge. [17. And of the children of Israel it has
whom He shall not have judged accord- ing to all their wickedness, 12. And He shall make for all His works, etc." This corruption of the tenses may possibly have arisen in the Ethiopic, or in the Greek, but this is very im- probable, as it involves so many changes. On the other hand it is easy to explain the false text as having originated in а mistranslation of the Hebrew. The ahove passage=nwyna dyn рчл mv чу " Jab злу) 121 mngn WN 013 peep х9 эюм ans ono any ко - . . 092 т2кт пуз... рои. Here we have to suppose that the Greek translator failed to grasp the sense of the passage and see that Tawm and the other verbs followed
closely on myyan, and accordingly ren- dered them merely as ordinary perfects. See Driver, Hebrew Tenses,? p. 165.
12. New and righteous nature. note on i. 29.
13. Heavenly tables. iii. 10.
From the path. Sod, where I take the singular suffix to express the article. Otherwise adc, “from their path.”
16. Cf. xl. 8; Deut. x. 17; 2 Chron. ES de
17-18. Interpolated or else trans- posed here from xxxiv. 18-19 where the historical oecasion of tliis feast is given.
17. Probably based on Jer. xxxvi. 3. Cf. Jer. xviii. 8 ; Jonah iii. 8.
See
See note on
46 THE BOOK OF JUBIEEES
been written and ordained : If they turn to Him in righteous- ness, He will forgive all their transgressions and pardon all their sins. 18. It is written and ordained that He will show mercy to all who turn from all their guilt once each year] 19. And as for all those who corrupted their ways and their thoughts before the flood, no man’s person was accepted save that of Noah alone; for his person was ac- cepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him. 20. And the Lord said that He would destroy everything which was upon the earth, both men and cattle, and beasts, and fowls of the air, and that which moveth on the earth 21. And He commanded Noah to make him an ark, that he might save himself from
the waters of the flood.
18. The time referred to here is obviously the tenth day of the seventh month, т.е, the Day of Atonement. In Lev. xvi. in spite of the terms in verses 16, 21, the sin-offering atoned only for sins committed in error (anwa, axovolws), ie. accidentally ог involun- tarily (Lev. iv. 2, 18, 22, ete.—these are the ауроўната in’ Heb. ix. 7), not for those committed deliberately and defiantly (253 v3, Num. xv. 30). This is the view enforced in the Mishnic treatise Yoma viii. 9: “Ifa man says I will sin, and then repent . . . Heaven does not give him the means of practis- ing repentance ; and if he says, ‘I will sin and the Day of Atonement will bring atonement,’ the Day of Atone- ment wil bring no atonement.” On the other hand both in our text and in the treatise Shebwoth i. 6 it is taught that on the Day of Atonement sins of every description are forgiven “both the light and the grave, the intentional and the unintentional, the conscious and the unconscions, those relating to the positive and the negative commands, and even those that were to be visited
And Noah made the ark in
with the death penalty by God or human judgment.” And yet we must discrimi- nate between the teaching of our text and of the treatise Shebu oth in favour of the former. In the latter the ceremonial was of the nature of an opus operatwin. In our text, on the other hand, re- pentance is insisted on: God’s mercy is not to be won on the Day of Atone- ment save by those who turn (in) from their sins. Thus though our text stands mid way between the doctrine preseribed in Lev. xvi. (also in the treatise Yoma)and thetreatise Sheba oth, with the former it prescribes as neces- sary to atonement the temper of true repentance: with the latter it maintains the efficacy of the atonement for sins of every description.
Once each year=Grak тод évuavToU (Heb. ix. 7).
19. That the wicked are spared for the sake of the righteous is the idea underlying Gen. xviii. 23-32.
20. Gen. vi. 7; cf. ver. 4.
21. Gen. vi. 14. According to vi. 25 of our text this command was given on the new moon of the first month.
CHAPTER V.
18-28
all respects as He commanded him, in the twenty-seventh 1807 л.м. jubilee of years, in the fifth week in the fifth year (on the
new moon of the first month).
23. And he entered in the
sixth (year) thereof, in the second month, on the new
moon of the second month, till the sixteenth;
and he
entered, and all that we brought to him, into the ark, and the Lord elosed it from without on the seventeenth
evening.
24. And the Lord opened seven flood-gates of heaven, And the mouths of the fountains of the great deep, seven mouths in number. 25. And the flood-gates began to pour down water from the heaven forty days and forty nights, And the fountains of the deep also sent up waters, until the whole world was full of water. 26. And the waters increased upon the earth: Fifteen cubits did the waters rise above all the high
mountains,
And the ark was lift up above the earth, And it moved upon the face of the waters. 27. And the water prevailed on the face of the earth five
months — one hundred and fifty days.
28. And the
ark went and rested on the top of Lübár, one of the
22. Twenty-seventh jubilee. So we should emend the reading of all the MSS “twenty-second jubilee.” In my text I have by a slip emended the reading into “twenty-sixth jubilee.” The fifth year of the fifth week of the twenty -seventh jubilee = 1307 A.M. This agrees exactly with the chronology in the Samaritan Chronicle: “From Adam to the birth of Noah was a period of 707 years, and from Adam to the Flood 1307 years" (Samaritan Chroniele translated by Neubauer in the Journal Asiatique, 1869, pp.
28. Closed it, etc. Gen. vii. 16.
Seventeenth, etc. Gen. vii. 11.
24. Seven flood-gates. Eth. Enoch Bois. 2.
Floodgates . . . fountains. vii. 11. бее note on ii. 4.
The great deep, The man of Gen. i, 2. See note on ii. 2.
ЕР Сеп уп, РА Eth. Enoch 1хххїх. 8.
27. Gen. vii. 24, viii. 3.
28. Gen. viii, 4. This name Lübár recurs in vii. 1 (see note), 17. It is mentioned also in the Midrashic Book of Noah (see Appendix I. to my Text) as follows: saax “тулыр ann ошол. This verse is reproduced freely by Epiphianus, Adv. Haer. І. tom. i. 4: perà дё тд» KarakAvopov émiotdons Tis Adpvaxkos той N@e év rots pect rots 'Apapür ava pécov ’Appevlwy kal Kapévéwy ё TQ AouBap öper kadounévw. As Nicolaus of Damascus reports (Joseph. Ant. i. 3.
Gen.
18, 20. Cf.
1308 A.M.
1809 A.M.
48 THE BOOK OF JUBILEES
mountains of Ararat. 29. And (on the new moon) in the fourth month the fountains of the great deep were closed and the flood-gates of heaven were re- strained; and on the new moon of the seventh month all the mouths of the abysses of the earth were opened, and the water began to descend into the deep below. 30. And on the new moon of the tenth month the tops of the mountains were seen, and on the new moon of the first month the earth became visible. 31. And the waters disappeared from above the earth in the fifth week in the seventh year thereof, and on the seventeenth day in the second month the earth was dry. 32. And on the twenty-seventh thereof he opened the ark, and sent forth from it beasts, and cattle, and birds, and every moving thing.
Sacrifice of Noah, 1-3 (cf. Gen. viii. 20-22). God's covenant
with Noah, eating of blood forbidden, 4-10 (ef. Gen. ix. 1-17). Moses bidden to renew this law against the
cating of blood, 11-14. sign, 15-16.
6) that according to local tradition the Ark rested on a great mountain in Armenia called Baris above Minyas, Professor Sayce (Journal of Royal Asiatic Soc. xiv. p. 389 note) con- jectures that this is the mountain named Lubar in our text, seeing that both are said by Epiphanius and Syncellus (see note on vii. 1) to be on the borders of Armenia. I am indebted to him also for the following note in which he seeks to account for the syllable Lu in Lubar. “In the Vannic cuneiform inscriptions Lulu is the country which is called Urartu (Ararat) in Assyria, on the borders of Armenia and Kurdistan, and is almost certainly the Lulubi or Luluwi of the Assyrian inscriptions in which was Mount Nizir
Bow sct in the clouds for a
Feast of weeks instituted, history of its
on the top of which the ark of the Chaldean Noah rested.
29. Gen. viii. 2.
80. Gen. viii. 5, 18.
91. On the seventeenth day in the second month the earth was dry. In Gen. viii 14 it is on the seven-and- twentieth day that the earth was dry. Part of this verse and the next is quoted in Lagarde’s LXX MS z on Gen, viii. 14: ё тф devrépw wi émrà kal декат тёр e&npavdn ў ү? kal éBdduy kal єікёд: тоў илуде ауёфёє THY KiBwrdr. It will be observed that the earth became dry exactly a year after Noah entered the ark (ver. 23).
32. Cf. Gen. viii. 17, 19.
Cf, Eth. Enoch
CHAPTERS V. 29-VI. 4 49
observanee, 17-22. Feasts of the new moons, 23-28.
Division of the year into 364 days, 29-38.
VL And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 2. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been de- stroyed, save those that were in the ark with Noah. 3. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord. 4. And the Lord smelt the goodly savour, and He made a covenant with him that there should not be any more a flood to destroy the earth ; that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night
9. Ox, and a gout, and а sheep, etc. In Gen. viii. 20 it is said that Noah “took of every clean beast and of every clean fowl and offered burnt-offerings,
etc.” Mingled with oil,and... wine. These
Vi. 1. New moon of the third month. This date is reproduced in Lagarde’s MS z on Gen. viii. 19: £v jug той unvòs ToU rp(rov. See ver. 11 on the parallel between the covenants on Sinai and Ararat. On this date also the
covenant was made with Abraham, xiv. 1 sqq.; and Jacob started to go down into Egypt, xliv. 1.
Built an altar on that mountain, Cf. Gen. viii. 20. The mountain is Lubar. According to Ber. rabba 34 Noah offered this sacrifice in Jerusalem. In the Targ. Jon. on Gen. viii. 20 the place is not mentioned, but the altar is identified with that which Adam built.
2. Made atonement for the earth. Though Jewish Haggada knows nothing of this particular act of atonement, it is easy to justify such a conception from Lev. xviii. 26-28; Num. xxxv. 33, 34. Тһе earth itself as being defiled needed expiation. Unnatural vices and murder pollute it,
elements are also additions to the state- ment in Gen. viii 20 in conformity with later ritual Cf. Exod. xxix. 40; Lev. ii. 2-5.
Frankincense. Lev. ii. 2, 15.
4-7. God makes a covenant with Noah, in which He promises not again to destroy the earth with a flood, makes man ruler over everything that is on the earth, and forbids the eating of blood and murder.
4. The Lord smelt the goodly savour. Gen. viii. 21.
Made a covenant . . . not... to destroy the earth. Gen. ix. 11.
Adi the days of the earth, etc.
Gen.
50 THE BOOK OF JUBILEES
should not change their order, nor cease for ever. 5. “ And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6. And behold I have given unto you all beasts, and all winged things, and everything that moves on the earth, and the fish in the waters, and all things for food; as the green herbs, І have given you all things to eat. Dut flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh 1s in the
blood, les& your blood of your lives be required. hand of every man, at the hand of every I require the blood of man.
At the (beast), shali 8. Whoso sheddeth man’s
blood by man shall his blood be shed; for in the image of
God made He man. on the earth."
9. And you, increase ye, and multiply 10. And Noah and his sons swore that
they would not eat any blood that was in any flesh, and he made a covenant before the Lord God for ever throughout
5. Gen. ix. 7. It is noteworthy that the clause be « blessing (2321) corresponds to “multiply” (jam) in the parallel in Gen. The latter appears to be corrupt for m = LXX xai ката- Kupiebgare.
The fear of you, etc. Cf. Gen.
6. Gen. ix. 2, 3.
As the green herbs, I have given you all things to cat. From Gen. ix. 3 save the verb “to eat" which, however, is only a repetition of the phrase “for ood " in the preceding clause. Of the argument that concluded from those words that only certain herbs were allowed [ог food, our text knows nothing. This view appears in Justin, Dial. c. Tryph. 20 (jovNouévov айтой eimetv ws Adxava xóprov . . . émel Twa TOv xóprev ойк égOlouer obTw Kal д:астоћу ёктотє TQ NGe дієстаћӢои Qaré. According to Goldfahn (Monats- schrift für Gesch. d. Jud. 1878, 57 sq.) the interpretation here attributed to
Trypho is not found in existing Jewish sources, See Singer, 295 sq.
7. Gen. ix. 4, 5. Text= “in your lives? rendering of n mez35.
Of 2 your lives. which is a wrong
(Deast.) I have here supplied 'énsés& ( = beast) which could easily have fallen out before ’ahSé¥=I will require.
8. Gen. ix. 6.
10-14. Noah and his sons swear to the covenant as of perpetual obligation as regards the non-eating of blood (ver. 10). Because this ordinance was of perpetual obligation, it was re- enacted on Mount Sinai ; but, whereas in Noah's covenant it had been brought forward only on its negative side, in the Mosaic legislation it was enforced in its positive side, that is, according"to the former, blood was not to be eaten, whereas according to the latter its true use was to sprinkle the worshipper (ver. 11) and to make atonement before God (ver. 14). Moreover, as Noah's covenant was instituted iu the third
CHAPTER VI.
5-16 51
this account He spake to thee that thou shouldst make а covenant with the children of Israel in this month upon
all the generations of the earth in this month.
the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covenant, which the Lord made with them for ever. 12. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, and the man who eats the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 13. And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 14. And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetu- ally before the Lord that they may keep it and not be rooted out. 15. And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 16. He set His bow in the cloud for a sign of the eternal covenant that there should not again be a flood on the earth
month, so also the Law was given on Sinai in the same month (ver. 11). [In no passage is it said that the covenants of Noah and of Moses were established on the same day in the third month. Such a connection appears to exist between the date of the covenant of Noah and that of the first celebration on earth of the feast of weeks (see notes on verses 17-18).]
ll. A covenant . . . in this month upon the mountain. The law was given on Sinai in the third month according to Exod, xix. 1.
ПОО Lev. xvii. 10, 19, 14; Deut. xii. 23.
14. Supplicating on their (bc) behalf with blood. Cf. Lev. xvii. 11.
Morning and evening they shall seck forgiveness. Cf. Num. xxviii. 8-8.
Forgiveness on your (d. bc “their,” a “its”) behalf. The reading of d is to be preferred on the ground of the parallelism (Littmann).
15-16. Cf. Gen. ix. 13-15. The text after touching on the Mosaic development of the covenant of Noah here returns to the latter (ef. ver. 4), which God confirmed with the sign of the bow in the clonds.
A.M.
52 THE BOOK OF JUBILEES
to destroy it all the days of the earth. 17. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, 18. And this whole festival was celebrated in heaven from the day of creation till the days of Noah—twenty-six jubilees and five weeks of years: and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they eat blood. 19. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 20. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: one day in the year in this month they shall celebrate the festival. 21. For it is the feast of weeks and the feast
17-18. In connection with the covenant Noah is bidden to observe the feast of weeks. Since it follows from xv. 1 (see note) and xliv. 4, 5 that this feast was celebrated on the lith of the third month (see note оп i. 1) we may reasonably assign the
to renew the covenant every year.
mwevtnxosTyv. Tob. ii. 1 contains another early instance of its use, and Philo, De Septenar. 21, a near approach to it. For later instances see 1 Cor. xvi 8; Jos. Ant. iii. 10. 6.
18. Twenty-six jubilees and five weeks —1809 years. On the slight
promulgation of the Noachic covenant to the same date. Later Judaism (Maimonides, More Neb. 41) held Pente- cost to celebrate the giving of the Law on Sinai, and designated this day as “the day of the giving of the Law" (ana jn» mv) So our author (сї, i. П): This idea is not found in Philo and Josephus ; but it appears in Jerome, Ep. ad Fab. mansio 19; Angust. Contra Faust. xxxii. 12. Observe that our author ascribes the covenant with Abram to the same date (see note on xiv. 20).
17. Feast of weeks. This title is found in Exod. xxxiv. 22 (nag in, éopri) éBOouáüwv) Our text is not acquainted with the more familiar designation of this feast, t.e. Pentecost. This designation, which is a Greek rendering, ў mevrnxoory (huépa), of the rabbinic nv own im is found in 2 Macc. xii. 32 mera rhv Neyopévny
discrepancy in our author's dates see notes on iv. 28 and v. 22. Seven jubilees and one week=350
years. Did away with (it) . . . and they eat blood. Here again the close connection
of ihe feast of weeks and of the covenant with Noah is emphasised.
19. But Abraham. For “уі (ad) Abraham ” (bed), bc read “and Abra- ham alone.”
Observed it. œb omit “it.”
Yecelebrated it anew[ = haddaskemwó (a)]. bed read “Ihave renewed them” or “І have renewed (it) unto them” [=haddaskewémfi (bc d)].
20. One day in the year. This should perhaps be: “Ње first day (of the week) in every year.” See note on WR 22,
21. The feast of weeks was likewise known as the feast of the harvest
Car lik Vio 17-23 53
of first-fruits: this feast is twofold and of a double nature : according to what is written and engraven concerning it
celebrate it.
22. For I have written in the book of the first
law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, and I explained
to thee its sacrifices that the children of Israel should remem-
ber and should celebrate it throughout their generations in
this month, one day in every year.
Exod, xxiii. 16, турл an. In the latter
respect it was a feast of first-fruits as in the text, or the day of first- fruits, Num, xxviii. 26, mmz23 0, 7) иёра Tov véwy, Why this festival should be said to be “оѓ a double nature" I do not see.
Celebrate it=gébara emended from gébrá = “its celebration.”
22. Book of the first law, i.e., the Pentateuch. See note on i. 26.
One day in the wear. Eppstein (Revue des Etudes juives, xxii. 7-8) suggests that “ опе day” here=7uépa pla = nx ov, which in its original con- text meant “the first day," т.е. of the week, Sunday. Thus Pentecost was to fall on the same day every year, a Sunday, the first of the week. If this is right it follows that if we count back seven weeks we arrive at Nisan 22, * the morrow after the Sabbath," which is also the first day of the week, and that the author of our book interpreted the term Sabbath in its strict sense as the weekly Sabbath (see note on xv. 1). For somewhat similar directions re- garding the Passover see xlix. 7, 8.
Its sacrifices, or “the sacrifices."
One day in every year. This should perhaps be “‘the first day (of the week) in every year” as Eppstein suggests (see note above).
23. According to Lev. xxiii. 24 only the Ist day of the 7th month was a day of remembrance. Nevertheless the special significance assigned to these four days was a not unfamiliar idea in the second cent. as appears from the Eth. Enoch and our text, both of which we shall discuss presently in this relation. Even the Mishna appears to preserve some echoes of the early con-
23. And on the
troversies that circled round them ; for we can hardly interpret otherwise the passage in the Rosh ha-Shanah i. 1: * On Ist Nisan— beginning of year, of government and of festivals. On lst Ellul, the year of tithing of beasts according to R. Eliezer and R. Simeon. On Ist Tisri, the calen- dar year, the Sabbatical year and jubilee year, and (year) of plants and vegetables. On lst Sebat, year of blooming of trees accordiug to school of Shammai but on 15th according to school of Hillel.” That different usages prevailed at different times follows clearly from the sacrifices enjoined on the new moons in Ezekiel xlvi. 6 and Num. xxvii. 11-15. The Rabbis could give no satisfactory explanation of these differences: some indeed were for removing Ezekiel from the Canon, and others denied its authenticity on account of them. Returning now to our text and the parallel passages in the Eth. Enoch, we observe that these four days have a religious signifi- cance in the former, but an astro- nomical in the latter. In Eth. En. lxxv. 1, 2, Ixxxii. 11 they are called “leaders,” because they lead in the four quarters of the year. They are also called ‘‘intercalary days” (Eth. Enoch lxxv. 2) дерш érayéuevar, and correspond respectively to the vernal equinox (1st of Ist month), the summer solstice (1st of 4th month), the autumn equinox (Ist of 7th month), and the winter solstice (Ist of 10th month). These four days, when added to 360 (ie. 12 months of 30 days each, Eth. Enoch 1xxxii. 11), constitute an invari- able year of 364 days (cf. our text v. 82, 38; Eth. Enoch lxxv. 2, Іхххіі. 11) On the meaning of this year of 364 days see notes on verses 29-30, 32.
54 THE BOOK OF JUBILEES
new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are 24. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 265. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 26. And on the new moon of the fourth month the mouths of the depths of the abysses beneath were closed. And on the new moon of the seventh month al! the mouths of the abysses of the earth were opened, and the waters began to descend into them. 27. And on the new moon of the tenth month the tops of the mountains were seen, and Noah was
written and ordained as a testimony for ever.
glad.
28. And on this account he ordained them for him-
self as feasts for a memorial for ever, and thus are they
ordained.
On the new moon of the first month. On this date Noah was bidden to make ап ат, ve ОТ, vi. 25; Ше earth first became visible after the fiood, v. 30, vi. 25 ; Noah offered a sacrifice, vii. 2, 3; Abraham erected an altar and sacrificed thereon, xiii. 8; God appeared to Isaac, xxiv., who forthwith offered sacrifice, 22, 23; Jacob went to Bethel, xxvii. 19; Levi was born, xxviii. 14.
On the new moon of the fourth month. The following events are assigned to this date. Onit Adam and Eve went forth from the Garden, iii. 32; the mouths of the abysses beneath and the flood-gates of heaven were closed, v. 29, vi. 26 ; angels appeared to Abraham, xvi. 1; Joseph was born, xxviii 24; Jacob arrived in Egypt, xlv. 1.
On the new moon of the seventh month. On this date the mouths of the abysses were opened, v. 29, vi. 26 ;
29. And they placed them on the heavenly tables, each dad thirteen weeks;
from one to another
Abraham observed the stars in order to learn the nature of the coming year, xii. 16.
On the new moon of the tenth month. See ver. 27.
26. See notes on ver. 23. Cf. Gen. viii. 2; Eth. Enoch 1хххіх. 7, 8.
27. See notes on ver. 23. Cf. Gen. viii. 5.
29. Placed. We have here the im- perfect; hence literally =“ they place" or “they were placing."
On ihe heavenly tables. Here the festivals ordained by Noah are entered on the heavenly tables. See note on iii. 10.
29-80. Each had thirteen weeks, ete. According to verses 23-30 the year consists of four seasons and each season of three months or thirteen weeks. The year has, therefore, on this com- putation 12 months of 30 days each
CHAPTER VI.
24-31 55
(passed) their memorial, from the first to the second, and from the second to the third, and from the third to the
fourth.
30. And all the days of the commandment will be
two and fifty weeks of days, and (these will make) the entire
year complete. the heavenly tables.
(see below) and 4 intercalary days, 52 weeks, or 364 days. This our author takes to be the duration of a solar year. A solar year of 12 months is likewise presupposed in iv. 17 where the months are said to be of the same number as the signs of the zodiac ; in v. 27 where five months are described as amounting to 150 days, hence each month consists of 30 days ; in xii. 16 Abram makes observations on the 1st of the 7th month to learn the character of the ensuing six months (autumn and winter). They are solar months; for they are six in number, xii. 27 ; in xvi. 12-13 a year of twelve months is implied ; and in xxv. 16 the tribes who are to spring from Jacob are to be of the same number as the months of the year. In the face of these facts Frankel was quite wrong, as Beer has shown, to assert that Jubilees reckoned each month at 28 days and added a thirteenth month of 28 days. On the other hand Eppstein (Revue des Etudes juives, xxii. 10-13) offers the attractive suggestion that in Jubilees two kinds of years are used: a civil year of 12 months with eight of 30 days each and four of 31 days each ; and an ecclesi- astical year of 13 months of 28 days each. Our author, writes Eppstein, fixed the dates of the festivals accord- ing to the ecclesiastical year, and by such a year managed to make each week, each month and each year to begin on Sunday and terminate on the Sabbath. By such an arangement also all the festivals fell on Sunday save that of the Day of Atonement, and all the chronology took a regular and uniform character from the fact that everything had 7 for its point of de- parture. Thus the week had 7 days: the month 4x7=28: the year 52x7=364: the year-week 7 years and the jubilee 7 x 7 years. Further, the date assigned by our author to the
31. Thus it is engraven and ordained on And there is no neglecting (this com-
feast of weeks, ùe. Sivan 15, certainly supports Eppstein’s view. This date can only be arrived at by reckoning the 7 weeks from Nisan 22. Thus the paschal lamb was offered on Nisan 14: the feast of unleavened bread hegan on the 15th and ended on the 21st. On the 22nd the wave-sheaf was offered. Now if we count 7 weeks onward from this day, that is 1 week in the lst month, 4 weeks in the 2nd and 2 in the Srd (Sivan), the feast of weeks falls on the 15th of Sivan as in our author. Thus the date presupposes months of 28 days. And since the montis consisted of 28 days each, there must have been 13 in this ecclesiasti- cal year, as it consisted of 364 days. Finally, if Eppstein’s view on the inter- pretation of vi. 22 is correct, it serves to confirm the above view ; for if the year begins on Sunday, the passover on Nisan falls on the Sahbath: the offering of the wave-sheaf on Sunday the 22nd and the feast of weeks on Sunday, Sivan 15.
But on the other hand there is this objection to this theory: it is not true that all the festivals in Jubilees are fixed according to this so-called ecclesiastical year; for the four ordained by Noah in vi. 23-29 are determined according to the 12 solar months of the year Apart from this objection this theory is the best solution of the problem yet offered. Elsewhere, where two years were in use, as amongst the Egyptians and later amongst the Abyssinian Jews, the civil year was a solar one and the ecclesiastical a lunar.
30. The entire year complete. Sob, which alone gives an intelligible sense.
91. Neglecting, or "iransgressing." Beer has suggested that ta'adwó here points back to ^y- “intercalation,” Linguistically, this is possible. If so, our author would be here protesting
56 THE BOOK OF JUBILEES
mandment) for a single year or from year to year.
And command thou the children of Israel that they observe the years according to this reckoning—three hundred and
against such systems of intercalating days in the lunar year to make it syn- chronise with the solar, as we find in Eth. Enoch lxxiv.-lxxv., and the later systems of the Pharisees. But seeing that the same word which I render * neglecting " is found twice in ver. 33 and in xv. 25, and that it cannot in two of these instanees bear the meaning Beer proposes, I have retained the ordinary meaning of the word. See also on xlix. 14.
32. Three hundred amd sixty-four days. А solar year of the same length is also taught in Eth. Enoch Ixxiv. 10, 12, lxxv. 2; Slav. Enoeh xlviii. 1. In Slav. Enoeh xiv. 1 the ordinary reckoning of 3651 days is found. It is obvious that we have here to do with an old Jewish reckoning. Ihave shown in my edition of the Eth. Enoch pp. 189-191 that the advocates of this system were acquainted with the Greek octaeteris and the cycle of Calippus, and in my edition of the Slav. Enoch, that its author in xvi. 8 was familiar with the Metonie eycle. Why then did these writers, notwithstanding their knowledge of the Greek systems, advocate an im- possible solar year of 364 days? I think their action in this matter attributed to dogmatie prejudice. If they regarded it as vital to the validity of their festi- vals that they should be celebrated not only on the same day of the month but also on the same day of the week from year to year, it seemed possible to attain this end by enforcing the acceptance of a year of 364 days. If the solar year were of this duration, it would always hegin on the same day of the week ; for it would consist of 52 weeks exactly. Furthermore if it began on Sunday, the first day of the week, the Sabbath would always constitute the 7th day of each of the 52 weeks, and the great festivals would always fall on the same day of the week and on the same day of the month from year to year. Thus the Passover would take place on Nisan 14, a Sabbath day, the wave-sheaf would be offered on Nisan
must be
22, a Sunday (the morrow after the Sabbath), and the feast of weeks on Sivan 15, a Sunday—that is in case we reckon 18 months of 28 days each, the ecclesiastical year (see note on Vi. 99-80). Ву the assumption, therefore, of an impossible solar year of 12 months of 364 days in all and of an ecclesiastical year of 18 months of the same number of days consisting of an arbitrary succession of hebdomads in- dependent of the phases of the moon, they seemed to have succeeded in synchronising the civil and ecelesiasti- cal years without resorting to in- tercalary days. But this year of 364 days goes back in alt probability to the Exile. It will be observed that our text brings forward this disquisition on the true length of the year in connection with the account of the flood. Now it is just in the same connection in the narrative of P in Genesis that a year of 364 days is presupposed as Bacon (Hebraica, viii. 79-88, 124-139 [1891- 1892]) points out. "Thus, the epochs of the flood are :—
Beginning 2ud month 17th day Climax Zn Ла os Mountain tops
appear Шш uy JB о; Waters dried up 15% 2 бк Earth dry BAL x 27th „
He points out that the flood, which in the Babylonian account lasted one year, lasts here from the 17th of the 2nd month of опе year to the 27th of the 2nd of the next. Now he argues that, if one reckoned according to Hebrew lunar months, ten days (cf. Jubilees vi. 36) had to be added at the close of the 12th month in order to reach the equivalent date in solar time; for the lunar year was 354 days (=12x 295: cf. Eth. Enoch lxxviii. 15) Now if the solar year was reckoned at 364 days, we can understand why Noah's exit is assigned to the 27th and not to the 17th of the 2nd month; for ten days represent according to Jubilees (vi. 36) and the Eth. Enoch (Ixxiv. 10,
CHAPTER VI.
32-36 57
sixty-four days, and (these) will constitute a complete they will not disturb its time from its days its feasts; for everything will fall out in them according to their testimony, and they will not leave out any day nor disturb any feasts. 33. But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons, and the years will be dislodged from this (order), [and they will disturb the seasons and the years will be dislodged] and they will neglect their ordinances. 34. And all the children of Israel will forget, and will not find the path of the years, and will forget the new moons, and seasons, and sabbaths, and they will go wrong as to all the order of the years. 35. For I know and from henceforth shall I declare it unto thee,and it is not of my own devising; for the book (lies) written before me, and on the heavenly tables the division of days is ordained, lest they forget the feasts of the covenant and walk according to the feasts of the
year, and and from
Gentiles after their error and after their ignorance.
11, 13) the difference between the lunar and solar years. Thus the flood would last one solar year from its beginning to its close.
We presume, therefore, writes Bacon, that the authors of Enoch or Jubilees found their peculiar year of 364 days (—12 sidereal months of 30 days each +4 interealary days) in the Genesis account of the flood. Considering the advanced stage of astronomical science in the second cent. в.с. among the nations in touch with Judaism, it is not possible to explain their adoption of such a solar year unless it appealed to them on dogmatic grounds and had at its back an inspired authority. Genesis formed the inspired authority, aud the dogmatie grounds are obvious (see above) That such a scheme is impracticable is really no objection, if we consider that the author of Jubilees is as thorough-going an idealist as the author of the priestly legislation, and is
36. For
still more sublimely defiant of that which is merely practicable. On the other hand, the authors in question, though aequainted with the systems current in Greece, were most probably ignorant of the astronomical data which necessarily determined them ; and, as a civil year of 360 days was current both in Babylon and Egypt (in the former country corrected by intercala- tion), they may not have kuown any irrefutable grounds against the adoption of the solar year of 364 days, authentic- ated as it was by the priestly compila- tion of the Exile.
33, 34. Cf. Eth. Enoch lxxxii. 4-6.
83. Amd they will disturb, etc. Bracketed as a dittography.
Neglect. This word may also be rendered “omit,” “pass hy," “trans- gress" (see note on ver. 31).
85. Not of my own devising. Text =p NO, Num. xvi. 28. Cf. Apoc. Bar. xiv. 11.
58 THE BOOK OF JUBILEES
there will be those who will assuredly make observations of the moon—now (it) disturbs the seasons and comes in from year to year ten days too soon. 37. For this reason the years will come upon them when they will disturb (the order), and make an abominable (day) the day of testimony, and an unclean day a feast day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and sabbaths and feasts and jubilees. 38. For this reason I command and testify to thee that thou mayst testify to them; for after thy death thy children will disturb (them), so that they will not make the year three hundred and sixty- four days only, and for this reason they will go wrong as to the new moons and seasons and sabbaths and festivals, and
they will eat all kinds of blood with all kinds of flesh.
Noah plants a vincyard and offers a sacrifice, 1-5. drunk and cxposes his person, 6-9.
Becomes The cursing of
Canaan and blessing of Shem and Japheth, 10-12 (ef.
Gen. ix. 20-28).
36. Our author is decidedly opposed to the use of the moon in determining the seasons and feasts. Thus in ii. 9 it is the sun that 15 to be man’s guide as to days and sabbaths, and feasts, and months and years. Again in iv. 21 the angels instruct Enoch as to the lordship of the sun in such matters. Thus our book seems to be a polemic against the teaching of Eth. Enoch Ixxiii.-lxxiv.ifwe acceptthe text in 1xxiv. 12 where we have a statement in irre- concilable conflict with our text: “ And the moon brings in all the years exactly so that their position is not prematurely advanced or delayed by a single day unto eternity ; but they complete the changing year with perfect justice in 364 days.” But this divergence arises only from a corruption of the text. For “And the moon brings in... unto eternity ; but the moons” read “ And they (the suu and stars) bring in all the years so exactly that their posi-
Noah’s sons and grandsons and their
tion is not prematurely advanced or delayed by a single day unto eternity, and they.” It is true, however, that the Samaritan Chronicle (translated by Neubauer in the Journal Asiatique, xiv. no. 55, 1869, pp. 421 sqq.), which was acquainted with our text, adopts a hostile attitude to it on this question. Thus it declares that we should reckon according to the course of the sun and of the moon, and quotes Gen. i. 14: “Le calcul avec l'un d'eux seulement (c'est-à-dire avec le soleil ou avec la lune) ne suffit раз.”
Comes in... tem days too soon. Lunar year=354 days.
38. Will not make. omit the negative.
Will go wrong. Because they do not follow the guidance of the sun.
abe wrongly
New moons. This could also be trans- lated ‘‘beginnings of the months.” See last clause of last verse.
CHAPTERS VI. 37-VII. 5 59
cities, 13-19. of the deluge and admonishes them to avoid the eating of blood and murder, to keep the law regarding fruit
Noah teaches his sons regarding the causes
trees and let the land lie fallow every seventh year, as Enoch had direeted, 20-39.
УП. And in the seventh week in the first year thereof, 1317 a.m. in this jubilee, Noah planted vines on the mountain on which the ark had rested, named Lûbâr, one of the Ararat Mountains, and they produced fruit in the fourth year, and 1320 А.м. he guarded their fruit, and gathered it in this year in the seventh month. 2. And he made wine therefrom and put it into a vessel, and kept it until the fifth year, until the first 1321 А.м. 3. And he celebrated with joy the day of this feast, and he made a burnt sacrifice unto the Lord, one young ox and one ram,
day, on the new moon of the first month.
and seven sheep, each a year old, and a kid of the goats, that he might make atonement thereby for himself and his sons. 4, And he prepared the kid first, and placed some of its blood on the flesh that was on the altar which he had made, and all the fat he laid on the altar where he made the burnt sacrifice, and the ox and the ram and the 5. And he placed all their offerings mingled with oil upon it, and
sheep, and he laid all their flesh upon the altar.
afterwards he sprinkled wine on the fire which he had previously made on the altar, and he placed incense on the altar and caused a sweet savour to ascend acceptable before
VII. 1. 24507. See v. 28. This This is intended to call to mind the
verse is partly reproduced in Syncellus, i. 147, NGe éQírevoev aumedGva év öper AovBàp тӯѕ '"Apuevías, and in Cedrenus, i. 21. Epiphanius, Adv. Haer. I. i. 4, follows our text: év roils dpece Tots "Apapar dvd uécov ’Apueviwy каї Kap- диир év тш AovBap dpe kaħovuévw, Єкєйтє прӧтоу катоіктсіѕ ylverat uerà Tov катакћисиду TOv dvôpómwv kåre? Qvrevet ügmeAQva, Ne.
Produced fruit in the fourth year.
command in Lev. xix. 23-25 not to touch the fruit of trees for the first three years after they were planted. See verses 36-37 where the passage from Lev. is in substance reproduced.
9. The ritual js mainly according to Num. xxix. 2, 5.
5. And afterwards . . . which he had previously made... and he placed. So c d.
Acceptable. Emended as in vi. 3.
6o THE BOOK OF JUBILEES
the Lord his God. wine, he and his children with joy. and he went into his tent, and being drunken he lay down and slept, and was uncovered in his tent as he slept. 8. And Ham saw Noah his father naked, and went forth and told his two brethren without. 9. And Shem took his garment and arose, he and Japheth, and they placed the garment on their shoulders and went backward and covered the shame of their father, aud their faces were backward. 10. And Noah awoke from his sleep and knew all that his younger son had done unto him, and he cursed his son and said: “Cursed be Canaan; an enslaved servant shall he be unto his brethren.’ 11. And he blessed Shem, and said: * Blessed be the Lord God of Shem, and Canaan shall be his servant. 12. God shall enlarge Japheth, and God shall dwell in the dwelling of Shem, and Canaan shall be his servant.” 13. And Ham knew that his father had cursed his younger son, and he was displeased that he had cursed his son, and he parted from his father, he and his sons with him, Cush and Mizraim and Put and Canaan. 14. And he built for himself a city and called its name after the name of his wife Né'élàtamá'ük. 15. And Japheth saw it, and became envious of his brother, and he too built for himself a city, and he called its name after the
6. And he rejoiced and drank of this 7. And it was evening,
ВОО Сеп. ix. 21.
8, 9. Gen. ix. 22, 23.
8. Andwent forth. Mass., Sam., and all versions save the LXX omit.
10. Gen. ix. 24,25. From his sleep. Gen. ix. 24 has ‘‘from his wine.”
An enslaved servant. So LXX (wats oikérgs) and Onk.: Mass. has servant of servants.”
11, 12. Gen. ix. 26, 27.
12. God shall dwell. It will be observed that the text supplies a subject to the verb ‘‘shall dwell." This sense is attached to the ambiguous words of Gen. ix. 27 by Onk. also: mz? “en ova mana, "and may He cause His
Shekinah to rest in the dwellings of Shem.” The Targ.-Jon. on Gen. ix. 27, on the other hand, and Justin, Dial. €. Tryph. 139, refer the words to Japheth.
18. Cf. Gen. x.6. In the text these names are Ques, Mastarém, Phüd and Canaan.
14. Né élátamá'ák. This name is found in the Syriac fragment as „2 , and in Eutychius of Alex. Annales, p. 85, as Nahlat. The first part of the compound may be from mbna, construct case of поп, and the second from pin.
CHAPTER VII.
6-21 61
name of his wife 'Adátanésés. 16. And Shem dwelt with his father Noah, and he built a city close to his father on the mountain, and he too called its name after the name of his wife Sédéq6télébáb. 17. And behold these three cities are near Mount Lübár; Sédéqétélébab fronting the mountain on its east; and Na'éltamá'ük on the south; 'Adatan'ésés towards the west. 18. And these are the sons of Shem: Elam, and Asshur, and Arpachshad-—this (son) was born two years after the flood—and Lud, and Aram. 19, The sons of Japheth : Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras : these are the sons of Noah. 20. And іп the twenty-eighth jubilee Noah began to enjoin upon his poe sons’ sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from forni- 21. For owing to flood upon the earth, namely,
cation and uncleanness and all iniquity. these three things came the
was so careless however as to leave the persons unchanged in verses (26-39).
The substance of this section is referred to in Epiphanius (Ancorat. exii, Dindorf's ed., i. 215), where it is said that Noah, ofa бїколо$ iv каї Tovs avroð matéas єй\а є KadiaTav metpu- HEVOS, tva ий TOUS avrots Umromécuat какос ws Kat oi év TQ KaTaKuo UG, ой uóvov 0:0. №ӧуши тобто: Thy evAdBeay торєтібе, ddd Kal OU Opkou ad’ évós éxdoTov айту Ti» mpds ró» addedpoy eUvotay длттүттүсє.
Cover the shame, etc. Cf. iii. 31.
21. These three things, that is ‘‘ forni- cation, uncleanness and all iniquity "
15. 'Adátam ésés.
Lastu jl 16. Shem dwelt near Noah. This is to show Shem's filial love.
17. 52121010104: Syr жу мА А.б»),
from 229 npws-— “righteousness of the heart" as Rubin has recognised.
The mountain, i.e. Lübár. wet, 1.
„18. In Ethiopic these names are Eldin, Assir, Arpháksed. Gen. x. 22.
This (son), etc. Gen. хі. 10. Text emended. See my edition in loc.
19. Gen. x. 2. These names in the Ethiopic are Gómér, Mágüg, Madai,
Syriac gives
See
'Jjüajà, Tobél, Meská, Tórás.
20. From this verse to the close of the chapter we have a fragment of the lost book of Noah. From ver. 26 to the end Noah speaks in the first person. Its legalistic character favours the view that its present setting and colonring are due to the author of the book, who
which are mentioned in the preceding verse (see xx. 5, xxiii, 14) Ber. rabba 31 assigns idolatry, impurity and bloodshed as the three causes of the Flood (>) on mw nda a onn ny mom oni mysy). Cf. Sanh. 74 AR: Johanan says in the name ‘of Е Simeon b. Jehozadak . . . If one says
62 THE DOOR OF JUBILEES
owing to the fornication wherein the Watchers against the law of their ordinances went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 22. And they begat sons the Nüphidim, and they were all unlikeT, and they devoured one another: and the Giants slew the Хар, апа the Naphil slew the Eljó, and the Eljó man- kind, and one man another 23. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 24. And after this they sinned against the beasts and birds, and all that moves and walks on the earth: and much blood was shed on the earth, and every imagination and desire of men imagined vanity and evil continually. 25. And the Lord destroyed every- thing from off the face of the earth ; because of the wicked- ness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 26. “ And we were left, I and you, my sons, and everything that entered with us into the ark, and behold I see your works before me that ye do not walk in righteousness; for
to a man, Commit a transgression else thou wilt be slain, he may transgress the commandment in order to escape death save in the ease of idolatry, incest and murder."
Went a whoring after. For phrase see Lev. xvii. 7 ; Ezek. xvi. 34.
Took themselves wives. Gen. vi. 2; Eth. Enoch vii. 1.
99. Of. v. 9. JNüphidim, d.e. the Nephilim (c55:). From Eth. Enoch lxxxvi 4 and lxxxvii. 2 and the Syncellus Greek version of Enoch vii. 1 we learn that there were three classes of giants: kal Érekov айтоі убит тріо" прӧтор "ytyavras peyddous (če, the ona; in Gen. vi. 4). of бё ylyavres éréxvwcav Nagyrelu (orn: in Gen. vi. 4) каї rots Мафућєіи éyevy)0ncav
Тлеу werc. .. unlike.] This seems corrupt. We might emend "jetmásalü into jetmáshatü- ‘‘they
plundered one another,” or into jet-
bá'asü (Eth. Enoch xv. 11)=“ they strove together": cf. xxiii. 19.
28. Sold himself to work iniquity. For phrase see 1 Kings xxi. 20.
Shed much blood. Eth. Enoch ix. 1.
The earth was filled, etc. Gen. vi. 11; Eth. Enoch ix. 9.
24. They sinned against, etc. Cf. Eth. Enoch vii. 5, by means of which the text is emended.
Moves and walks=reptiles and cattle.
Every imagination. Gen. vi. 5. Cf. v. 2 above.
25. Destroyed everything, etc. Gen.
vii. 4, vi. 7. Cf. ver. 27
26. Observe how the author of the book forgets to adapt this fragment of the Book of Noah to its new context. From this verse to the end of the chapter Noah speaks in the first person. See ver. 20 (note) In x. 1-15 we have another excerpt from this Apo- calypse.
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22-31 63
in the path of destruction ye have begun to walk, and ye are parting one from another, and are envious one of another, and (so it comes) that ye are not in harmony, my sons, each with his brother. 27. For I see, and behold the demons have begun (their) seductions against you and against your children, and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 28. For whoso sheddeth man’s blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 29. And there will not be left any man that eateth blood,
Or that sheddeth the blood of man on the earth,
Nor will there be left to him any seed or descendants
living under heaven ;
For into Sheol will they go,
And into the place of condemnation will they descend,
And into the darkness of the deep will they all be
removed by a violent death.
30. There shall be no blood seen upon you of all the blood there shall be all the daysin which ye have killed any beasts or cattle or whatever flies upon the earth, and work ye a good work to your souls by covering that which has been shed on the face of the earth. 31. And ye shall not be like him
who eats with blood, but guard yourselves that none may
27. See x. 1 recurs.
Destroyed from the face, etc. ver. 25.
98. Gen. ix. 4, 6 ; Lev. vii. 27.
where this subject Covering that which has been shed. This prescript of later legislation is here carried back to Noah: cf. Lev. xvii. 13 ; Ezek. xxiv. 7. We must be care-
ful to render “covering”? and not
See
29. Into Sheol will they go, And into the place of condemnation will they de- scend, And into the darkness. Cf. xxii. 22. This passage seems to have been used by Eth. Enoch ciii. 7, 8, “their souls will be made to descend into Sheol. . . And into darkness . . . and a burning fire where there is grievous condemnation.”
30. Upon you. By an easy emenda- tion we could read among you.
‘*burying.” The Ethiopic word is dafana = каАйттеш = np» and not qabara —Üümrew = 3). Singer (p. 200) bases one of his arguments for the Jewish Christian authorship of the book on the wrong rendering ‘“ bury- ing.” Chullin ii. 9 censures the latter as Jewish Christian.
31. Lats with blood. Lev. xix. 26.
64 THE BOOK OF JUBILEES
eat blood before you: cover the blood, for thus have I been eommanded to testify to you and your children, together with all flesh. 32. And suffer not the soul to be eaten with the flesh, that your blood, which is your life, may not be required at the hand of any flesh that sheds (it) on the earth. 33. For the earth will not be clean from the blood which has been shed upon it; for (only) through the blood of him that shed it will the earth be purified throughout all its generations. 34. And now, my children, hearken : work judgment and righteousness that ye may be planted in righteousness over the face of the whole earth, and your glory lifted up before my God, who saved me from the waters of the flood. 35. And behold, ye will go and build for yourselves cities, and plant in them all the plants that are upon the earth, and moreover all fruit-bearing trees. 36. For three years the fruit of everything that is eaten will not be gathered: and in the fourth year its fruit will be accounted holy [and they will offer the first-fruits], aeceptable before the Most High God, who ereated heaven
Cf. Gen. ix. 4; Lev. xvii. 10,
33. The earth will not be clean, etc. See vi. 2 (note).
(Only) through the blood, etc. xxxv. 33.
34. Maybe planted. Thismetaphoris frequent in the O.T.: Jer. xi. 17 ; Amos ix. 15 etc. According to Eth. Enoch x. 16, xciii. 5, 10 Israel is “the plant of righteousness”; Ixxxiv. 6, “Пе plant of uprightness.”
Saved me from . . the flood. If we observe that in ver. 39 Enoch is called “the seventh in his generation" and that verses 20-39 are Noah’s words, as “a preacher, of righteousness” ; if we note further the words saved me from .. . the flood, we shall not un- reasonably conclude that this book was known to the writer of 2 Peter ii. 5 “saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the un- godly.”
Num.
36. In this verse we ought, if the text were authentic, to have an inter- pretation of the law enunciated in Lev. xix. 23-24. According to this law of the Priests’ Code the fruit of a tree was not to be used for the first three years after it was planted. ‘In the fourth year all the fruit thereof shall be holy, for giving praise unto the Lord" (mary onda vyp ve) It will be observed that our text follows Lev. xix. 24 very closely: “in the fourth year its fruit will be accounted holy" (bc. ad ‘will be gathered"). The question now arises what was to be done with the fruit of the fourth year? (а) If we omit the words in brackets, our text directs that all the fruit of the fourth year is to be accounted holy and offered to God. (b) If the bracketed words are genuine, the text directs that, while all the fruit is to be accounted holy, only the first-fruits are to be offered to God. In either case the words that follow elucidate
CHAPTER VII.
32-39 65
and earth and all things. Let them offer in abundance the first of the wine and oil (as) first-fruits on the altar of the Lord, who receives it, and what is left let the servants of the house of the Lord eat before the altar which receives Gt) 37. And in the fifth year make ye the release so that ye release it in righteousness and uprightness, and ye shall be righteous, and all that you plant will prosper 38. For thus did Enoch, the father of your father command Methuselah, his son, and Methuselah his son Lamech, and Lamech eommanded me all the things which his fathers commanded him, 39. And I also will give you com- mandment, my sons, as Enoch commanded his son in the first
further the same subject, and ordain that of the fruit of the fourth year the first-fruits are to be offered on the altar and the rest of it to be given to the priests. Next the words “offer ‚.. оп the altar” seem to mean “offer as a burnt-offering”’ as in Lev. li. 14-16, where the Israelite is bidden to burn the first-fruits of corn and oil on the altar.
But if the above interpretation is right, it does not agree with that of later Judaism. According to the latter it belonged to its owners and was to be consumed within the walls of Jerusalem. See Josephus, Ant. iv. 8.19. In Sifre on Num. v. 10 it is decided that the priests had no share in the fruits of the fourth year. Something of the same nature may be implied in Ps.-Jon. on Lev. xix. 24, where the fruit of the fourth year is said to be {havin wp л2ло үз pwnd v mp. Beer (Das Buch der Jubiläen, p. 52) writes that the Samaritans, the Caraite Jews and Ibn Ezra held the view set forth in the text. In any case, the teaching of our text does not diverge from that of later Judaism as much as the various regula- tions on this subject in the different codes of the Pentateuch (see Hastings, Dible Dict. ii. 10-11).
Let them offer. The construction with Kama is here jussive. It could
be rendered “so that they offer," but the context is against this.
97. And in the fifth year. At the close of these words I have marked a lacuna. The text should have pro- ceeded to enunciate the right of eating the fruit of this year as in Lev. xix. 25, whereas it proceeds to speak of the year of release described in Deut. xv. 1, 9, that is, the seventh year ; or else of the command in Exod. xxiii. 11; Lev. xxv. 2-7, to let the land lie fallow every seventh year. The verb hadaga is used in the translation of yay in the above two senses of letting a field lie fallow (Exod. xxiii. 11) and of remitting a debt (Deut. xv. 2). But the context is concerned with the land. Hence we may render “её it (the land) rest so that ye let it rest.” But as this is tauto- logous we may conclude that there is some corruption. Our text=adioere айту iva apre айтуу. Неге I take афђтє to be a corruption of ávfjre. We should then have dcere айттуу tva &vire aùrýv. This is a rendering though not an accurate one of пзп плурал in Exod. xxiii, 11. Hence, in- stead of ‘‘ make ye the release. . . re- lease it," we should probably read: “(In the seventh year) ye will let it rest and lie fallow."
38. Thus did Enoch . . . command. The author attributes halachoth to Enoch. See note on xxi. 10.
UAB KANG
1875 A.M.
66 THE BOOK OF JUBILEES
jubilees: whilst still living, the seventh in his generation, he commanded and testified to his son and to his sons' sons until the day of his death."
Káinám discovers an inscription relating to the sun and stars, 1-4. His sons, 5-8. Noah’s sons and Noah divide the earth, 10-11. Shems inheritance, 12-21: Hams, 22- 24: Japheth’s, 25-30. (Cf Gen. x.)
VIII. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Rist’éja, [the daughter of Stisin,] the daughter of Elam, and she bare him a son in the third year in this week, and he called his name Káinàm. 2. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city. 3. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and
39. Seventh in his generation. СЁ. Eth. Enoch 1х. 8, xciii. 3 ; Jude 14.
VIIL 1. А050 а = mw ‘the ac- ceptable” (cf. Deut. xxxiii. 24). It appears as 1.200; in the Syriac Frag- ment.
Aáinám. This name, which is not found in the Mass., Sam, Syr. Vulg. of Gen. xi. 13 nor yet in the Targums, appears in the LXX version of this verse and also in Luke iii. 36. In the Mass., Sam., etc. Salah is the son of Arphaxad. The same facts are stated in Gen. x. 24 and 1 Chron. i. 24. At the best, therefore, the tradition attested by our text, the LXX and Luke is not an ancient one. The motive for its iusertion in the text is obvious from ii. 23 above. Without this name there would only have been twenty-one heads from Adam to Jacob. The same motive may have led to its insertion in the LXX.
3. He found awriting, etc. The wisdom
attributed by ourauthortothe Watchers, is in Josephus (Ant. i. 2. 3) assigned to the children of Seth: ZXoóíav тє тӯр тєрї Tà ovpavia Kal THY TovTWY ĉia- Kkéopnow érevonoay. vmép бё той џ? dtaguyety то?ѕ avOpwrous Ta Hbpyuéva. pmóé mp els yraow édOety Pbaphvar
. стӯћаѕ буо Toncdpmevor THY дё ёк mAlvÜov Thv érépav бё єк МӨш» áuporépaıs evéypaway rà ebpuuévo. J. Malala, Anon. Chron. p. 6, repro- duces the matter contained in the above statement and adds: merà бё тб» kara- KAvopov Кайду, ó vids 'Арфаё@б, ovv- eypayaro Thy ücTpovoulav, elpyKws rv той 70 kai Tov айтой rekvwv óvopaciav, ws etpzrat, TOv дотёроу èv mAakl МӨ yeypaupevyy. In Syncellus, i. 150, this event is recounted as follows : то Bore ёте Каду Oto0ewv ёр TQ wedi cpe ту ypadny TOv yiydyTwr kai éxpupe Tap! éavrQ. The words of Syncellus are reproduced in Cedrenus, i. 27, but with the following important addition which further illustrates our
CHAPTER VIII.
1-7
he transeribed it and sinned owing to it; for it contained the teaching of the Watchers in aecordance with which they used to observe the omens of the sun and moon and stars in all the signs of heaven. 4. And he wrote it down and said nothing regarding it; for he was afraid to speak to Noah about it lest
he should be angry with him on account of it.
5. And in
the thirtieth jubilee, in the second week, in the first year 1429 a.m. thereof, he took to himself a wife, and her name was Mélka, the daughter of Madai, the son of Japheth, and in the fourth year he begat a son, and called his name Shelah; for 1432 А.м.
he said: “ Truly I have been sent.” year he was born], and Shelah grew up and took to himself
6. [And in the fourth
a wife, and her name was Mí'ak, the daughter of Késéd, his father’s brother, in the one and thirtieth jubilee, in the fifth 1499 А.м.
week, in the first year thereof.
7. And she bare him a son
in the fifth year thereof, and he called his name Eber: and he took unto himself a wife, and her name was 'Azürád, the
text: Kal aùròs uév év atrots é£muáprave kal тойс &Xovs Tijv atrhny атотіау é£emalüevoev. of бё Tov Xdda gacl ravTnv evtpnxévat. In Joels Chrono- graphy, pp. 3-4, we find additional details borrowed probably from John Malala (see above): pera бё Tov катак\исиду Katvüv б vids `Арфаёйд cuveypayaro ri?» doTpovoutay evpynKws Thy той EJO Kal Trav aŭro réxywy óvouacíav kal ray doTépwv év пћакі Abiyo уєүлициёуту. Similarly in the Book of Jashar 10 а Cainan the son of Seth, and not the son of Arphaxad, as in our text and the above chrono- graphies, is described as possessing great wisdom and a knowledge of future events, especially of the deluge. This wisdom he inscribed on tables of stone (jax mm by) and placed them among his treasures. See the quotation from Josephus above. Just as the revela- tions of the Watchers are transferred to Seth, so likewise the revelations of the Slavonie Enoch are assigned to him by the Greek chronographers. These words will be found in the note on iv. So MSS.
He transcribed it. By
reading aélawé instead of аата we should have: “it led him astray.”
Sinned owing to it. Cedrenus (see above) preserves this clause: £v айто% éSnudprave.
Used to observe = jéré’éji. In my text I emended this into jéréséja= “ were founding."
In all the signs, ete. Cf. xi. 8.
5. Mélká from n3b5— ''queen" or * counsel."
Madai. Emended with Syr. а. and Lagarde's Greek MS т: mv Ouyarnp paĝa.
Called his name Shelah ; for he said : ‘Truly I havebeen sent.’ Here obviously there was а paronomasia in the original mpe sew Co nde toy nw мур). For Shelah, Eth. has Sal4=LXX Sand.
6. Bracketed words a dittography from preceding verse.
Ма. Lagarde's MS r on Gen. x. 24: pwaxa Ovyarnp xeedau: бут.
from aaya, a frequent О.Т. name.
7. 'Azürdd. Should be'Azürá. Syr. }зо)) ; Lagarde's MS r on Gen. х!24: afoupa from anys, “ the treasured one."
1564 A.M.
1567 A.M.
1569 A.M.
68 THE BOOK OF JUBILEES
daughter of Nébród, in the thirty-second jubilee, in the seventh week, in the third year thereof 8. And in the sixth year thereof, she bare him a son, and he called his name Peleg; for in the days when he was born the children of Noah began to divide the earth amongst themselves: for this reason he called his name Peleg. 9. And they divided (it) secretly amongst themselves, and told it to Noah. 10. And it came to pass in the beginning of the thirty-third jubilee that they divided the earth into three parts, for Shem and Ham and Japheth, according to the inheritance of each, in the first year in the first week, when one of us, who had been sent, was with them. 11. And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his
8. Divide the earth... for this reason he called his пате" Peleg. Аз in ver. 5 we have here again a parono- masia. 5t nx кэр ]2 . poss ns boe ios. Cf. Gen. x. 25. For Peleg, Eth. has Phálék.
9, 10. This secret and unauthorita- tive division of the earth is followed by a formal and authoritative one made by Noah in the presence of an angel, and subscribed to by his sons with an oath binding on their descendants. On this subject Beer (Buch der Jubilüen, р. 93) quotes Pirke К. Eliezer, ch. 24. This device of the author in some respects anticipates the Social Contract of Rousseau, but the objects are differ- ent. The theory in our text makes it clear that there must have been eurrent in the second cent. B.C. religious and moral objections to the Hebrew invasion of Palestine and the slaughter of the Canaanites which accompanied it. This scheme of an ancestral compact approved by God and accepted as obligatory for succeeding generations is an attempt to obviate such objections, and to show that in reality the true transgressors were not Israel but the Canaanites, and that Israel in seizing Palestine were but resuming possession of what was their own; for the Canaanites had settled in Palestine, although this country had fallen by lot to Shem and
his descendants (see ix. 14, 15, x. 29- 34 and notes in loc.). Ву mutual con- sent, moreover, a curse had been in- voked on any one who should break this covenant as well as destruction on him and on his seed. Cf. Epiphan. Haer. lxvi. 84 (II. ii. p. 542, Oehler) : ovK оїдєу 0 tdtwrns öre THY ilav «yv алєі\№фау дпртасиёути ат’ айт®р kal єёєдікђбт та peračů dXMAwv yuwóueva, ev др adn deias Kal dpxw. Nae yap pdvos Statpav Tov тарта kÓcpov TOUS bum viots айтой, 79 Ehu каї Хаџи kal 'Iáóe0, бєлє (деуде TOUS KNüpovs êv ‘Pivoxopovpors. Hence when Israel invaded Palestine and drove ont the Canaanites they were simply recovering their own possessions. Cf. Syncellus, i. 88-84: рєштєрісаѕ 0 rod Xap vids Xavaàv éméfw то opios тоб Zu kal катфктсєу éket mapaBàs Tiv é£vroNjv NGe civ rots 62 айтой ^ycvouévots &Qveciv ётта, 'Auoppalots, Xerraios, Pepegalocs, Evaios, Tepyeoalos, 'Iegovsalots каф Xavavaíots, obs 6a Mwitiodws kal 'Igoot é£eAó0peveev 6 Oeds kal катӣ Twas Katpovs dia TO» KptTav dméOwke Tots vlots Iopa T3» warpwav viv...
9, Secretly. See note on iv. 5.
10. One of us, whojhad been sent. This angel is one of the angels of the presence whom God had sent down to bind the fallen watchers, v. 6. See notes on iv. 15, v. 6.
CHAPTER VIII.
8-12
three sons were to take in possession, and they reached forth their hands, and took the writing out of the bosom of Noah,
their father.
12. And there came forth on the writing as
Shem's lot the middle of the earth which he should take as an inheritance for himself and for his sons for the gener- ations of eternity, from the middle of the mountain range of Rafa, from the mouth of the water from the river
12-21. Shem’s lot. It is impossible to define exactly the limits of Shem’s portion. The text is at times indefinite and no doubt corrupt; but even if we had the original before us many ob- securities would still remain, owing to the vague and inaccurate geographical ideas of the time. The boundaries of Shem’s portion are defined in verses 12-16 and the countries embraced with- in them in ver. 2), and ix. 2-6, 13b. Since there is some hope of under- standing our author's ideas as to the countries allotted to Shem, we shall confine our attention in the main to this question, and supplement the evi- dence of the text by citations from Epiphanius and Syncellus which are based upon it. We shall also make occasional use of the statements of Josephus on this head as well as of the Chronicles of Jerahmeel.
First of all Shem’s portion is said to include (ver. 21) the countries of Eden, and of the Red Sea, of Bashan, Lebanon, Elam, Asshur, Babel, Susa, Media, India, the mountains of Sanir and Amana, and the islands of Kaftur. To this list ix. 2-6 adds the waters of Dedan, the mountains of Mebri and Elâ and the land of Arárá (? Ararat). Finally in ix. 13> there are the islands of Kamáturi. Now, if we turn to Epiphanius, Ancorat. cxii. (Dindorf's ed. i. 215), we find that he defines Shem's portion as extendiug from Persia and Baetria to India, to Rhinocurura which is between Egypt and Palestine (т нё» Zu... bmémeoev 6 к\№роѕ ám Ilep- aldos kal Baxrpwy ёо 'Ivówfjs ws тӯѕ Xpas Piwokovpoópuv). The same state- ment is made in the Chronicon Paschale (i. 53) and in Syncellus (i. 82), though in fuller form in the latter (Zju... éduxer amd llepaíóos kal Baxrpwy ews 'Iróucfs иӯкоѕ, wAdros 06 ато 'lvóucijs
ёо "Pwokovpobpuv тїз Аќүбттоу, Ўто TH ad аратоћѕ Ews uépovs THs esqu- Bolas, Thv тє Zwplav kal Mydecay kal тотацд» Stoplfovra avrod Tà ёра TOv Еффратт>). Cedrenus (i. 23) reproduces this passage. "The Chronicles of Jerah- meel xxxi. 2 give practically the same delimitations : ‘‘Shem, the eldest, chose his portion in the land of ‘Asya, that is, the land of Persia from Bactris to Endiana, from the Persian river to the Ocean in the west and the whole Rinós." These definitions include for the most part the countries enumerated in our text above as well as in Josephus, Ant. i. 6. 4, but they hardly explain the statement in viii. 12 that Shem’s portion extended to the river Don and the Rhipaean mountains. Now a list of countries filling up this larger area is given in Epiphanius (Adv. Haer. YI. ii. p. 544 [Zaer. lxv. 88], ed. Oehler): TQ 06 Ehu vwérecev 6 &Müpos mpos т\ато$, 7; IIaNouc Tiv kal Powiky kal Koin, Koupoyjvy, Kidtxia, Kar- тадокіа, Гаћатіа, IHadXa-yovía, Opaxn, Hipéarn, ‘“Poddry, Ааф а, 'I8m«pía, Kaomia, Kapévéa, äxpe тӯѕ Mydias mpos Boppav. évrevOev otros 6 KkMfpos д:орісє: rov `14фє0 và mpós Boppav. But Thrace, Rhodope and probably Europa are here wrongly assigned to Shem.
12. The middle of the earth. Palestine according to Ezek. xxxviii. 12 (cf. also v. 5; Eth. Enoch xxvi. 1) was the navel (man, дифаћоѕ) of the earth. Cf. viii. 19 of our text. The idea reappears in Rabbinic Hebrew. Singer (р. 68) quotes Joma 545; Sanhedrin 874; Pesikta Rabb. x. in Tanch. on Lev. xix. 28, ysora movi oby by mas wen yo j2 "эм. Ráfá. This range is no doubt the Rhipaean mountains which ancient geographers placed in the northern parts of Europe and Asia or in other
70 THE BOOK OF JUBILEES
Tina, and his portion goes towards the west through the midst of this river, and it extends till it reaches the water of the abysses out of which this river goes forth and pours its waters into the sea Mé’at, and this river flows into the great sea, Ара all that is towards the north is Japheth's, and all that is towards the south belongs to Shem. 13. And it extends till it reaches Kárásó: this is in the bosom of the tongue which looks towards the south. 14. And his portion extends along the great sea, and it extends in a straight line till it reaches the west of the tongue which looks towards the south; for this sea is named the tongue
of the Egyptian Sea.
15. And it turns from here towards
the south towards the mouth of the great sea on the shore of
cases appear to have identified with the Ural mountains. The Tanais or Don is placed by our author in their neighbourhood. А son of Peleg is so named in the Chronicles of Jerahmeel xxvii. 5.
Ting. Тһе Tanais or Don. This river is said to spring from “the waters of the abysses.”
Méat. The Maeotis or Sea of Azov.
13-14. These two verses should de- scrihe the western boundary.
13. Aárásó. Dillmann identifies this place with the Chersonese. But if it is connected, as it seems to be, with “the tongue (т.е. gulf) which looks towards the south," which in ver. 14 is defined as “the tongue of the Egyptian Sea," this identification cannot be right. І am inclined to believe that in Kárásó we have the latter part of the word ‘Pivoxopodpa, which lies on the western boundary of Shem. For if we turn to the quotations from Epi- phanius and Syncellus in the note on 12-21 we find that the portion of Shem is said to extend ‘‘from India to Rhinocurura in Egypt." This place furthermore is situated on the frontier of Ham’s portion according to Epiphan- jus and the Chronicles of Jerahmeel. Thus in Adv. Haer. П. ii. 84 of the former, Ham’s African dominions extend amd ‘Pivexoupovpwv &xpt Гадєіроу : and in xxxi. 2 of the latter, “from Rinós as far as Gadaira.” In this last quotation
we have another abbreviation of the long name Rhinocurura. It will be observed, indeed, that our text makes Shem’s portion extend westward as far as the mouths of the Gihon (Nile), so that later writers have diverged somewhat from their primal authority. 'Puwo- Koupovpa is used by the LXX in trans- lating oso bm, ie, “the torrent of Egypt," a town on the confines of Egypt and Palestine, in Is, xxvii. 12.
This is in the bosom of. These words cannot be right if either of the above interpretations of Kárásó is sound.
Tongue. The word lesán may be reudered indifferently ‘‘ promontory " (of the land) or “bay” or ''gulf" (of the sea).
Tongue which looks towards the south. This phrase is repeated aud defined in the next verse.
14. Tongue which looks towards the south. This may mean the promontory which runs out into the Red Sea on which Mt. Sinai is situated.
The tongue of the Egyptian Sea. This is the Gulf of Aqaba at the north of the Red Sea. Our text is the literal equivalent of Is. xi. 15, mso ov nw, as Littmann has observed.
15-16. These two verses should de- scribe maiuly the southern, eastern, and northern-eastern boundaries.
15. The word Samén which is rendered “south " can also be rendered *'north ” —a later meaning of the word.
CHAPTER VIII.
13-19 71
(its) waters, and it extends to the west to ‘Afra, and it extends til 16 reaches the waters of the river Gihon, and to the south of the waters of Gihon, to the banks of this river. 16. And it extends towards the east, till it reaches the Garden of Eden, to the south thereof, [to the south] and from the east of the whole land of Eden and of the whole east, it turns to the TeastjH and proceeds till it reaches the east of the mountain named Rafa, and it descends to the bank of the mouth of the river Tina. 17. This portion came forth by lot for Shem and his sons, that they should possess it for ever unto his generations for evermore. 18. And Noah rejoiced that this portion came forth for Shem and for his sons, and he remembered all that he had spoken with his
mouth in prophecy; for he had said: “ Blessed be the Lord God of Shem, And may the Lord dwell in the dwelling of Shem.”
19. And he knew that the
Garden of Eden is the
holy of holies, and the dwelling of the Lord, and Mount
West to Afrá (cd). b reads “to the west of Afra.” ‘ Afra seems to be Africa in its early limited sense.
Gihon. Eth. has Gijón, t.e. the Gihon, one of the four rivers of Paradise (Gen. ii. 13). According to our text (viii. 23) it flows to the south of the Garden of Eden. This river compassed *the whole land of Cush." Whether the Cushites are the Kassi of the euneiform inscriptions or the Ethiop- ians does not concern us here, though the identification of the Gihon and Nile may have arisen from a confusion of the two countries. Syncellus, i. 89, Speaks of two distinct countries named Ethiopia: Aií0iomía ў BXémrovca karà "Тудођѕ mpòs eüpóvorov, AAN Albıoria mpòs vórov, ӧбєу éxmopeverat б Neos morauós. Our author undoubtedly iden- tifies the Nile with the Gihon. So Syn- cellus (p. 82) interprets this passage, róv NeiXov, às kal Геор... Aéyerac. Toiv is used as a rendering of mw" i.e., the Nile in Sirach xxiv. 27: see also Jer. ii. 18.
16. South. Better translate “north.” See note on ver. 15.
[To the south]. Bracketed as ditto-
graphy.
It turns to the teastt. We should expect ‘‘to the west." I have omitted “and” before ‘‘it turns." The boundary line now returns to the river Don whence it started in ver. 12.
18. See vii. 11. God dwells in the dwellings of Shem: the three most holy places belong to Shem.
19. In iv. 26 above we have seen that there are four holy places in the earth: from the present verses we learn that three of these are in Shem's portion. The fourth place, therefore, must either have been in Japheth’s or Ham’s por- iion. Either therefore the Mount of the East may be regarded as Ararat in Japheth's portion, or as the great mountain in the south-east (cf. Eth. En. xxiv. 3, xxv. 8), which would probably belong to Ham's portion. See alsoiv. 26 note. The latter mountain is the chief in à range of mountains of fire (Eth. En. xviii. 9, xxiv. 1), and such a range belongs to Ham's portion: see ver. 22.
72 THE BOOK OF JUBILEES
Sinai the centre of the desert, and Mount Zion—the centre of the navel of the earth: these three were created as holy places facing each other. 20. And he blessed the God of gods, who had put the word of the Lord into his mouth, and the Lord for evermore. 21. And he knew that a blessed portion and a blessing had come to Shem and his sons unto the generations for ever—the whole land of Eden and the whole land of the Red Sea, and the whole land of the east, and India, and on the Red Sea and the mountains thereof, and all the land of Bashan, and all the land of Lebanon and the islands of Kafttir, and all the mountains of Sanir and 'Amáná, and the mountains of Asshur in the north, and all the land of Elam, Asshur, and Babél, and Süsán and Má'édài, and all the mountains of Ararat, and all the region beyond the sea, which is beyond the mountains of Asshur towards the north, a blessed and spacious land, and all that
Navel of the carth. ver. 12.
21. A blessed portion. Cf. Syncellus, p. 88, (Shu) tas ékatpérovs TOv тар’ а?той eUXoytQv exAnpwoaTo ws Kai év тӯ Tevécer péperat. On the countries mentioned in this ver. see note on
Bashan. In Eth. Bisa.
Islands of Kaftár. This is Саро» the proper name of a country in Jer: xlvii. 4; Amos ix. 7. The plural is used of its inhabitants in Gen. x. I4 ; Deut. ii. 23. In Gen. x. 14 these are taken to be the Cappadocians in the Syr., Onk., and the Jon. and Jer. Tar- gums; also in Amos ix. 7 in the LXX, Syr, Vulg., Targ.-Jon.; also in Jer. xlvii. 4 in the Syr., Jon. Targ, Vulg.; also in Deut. ii. 28 in the LXX, Syr., Onk., Vulg. Jon.-Targ. There are thus some grounds for regarding Kaftür as equivalent to Cappadocia in this text, and this view may be confirmed by the passage in Epiphanius which ineludes Cappadocia in the portion of Shem ; see quotation in note on viii. 12-21, On the other hand if we take the words “islands of Kaftür" as a
See note on
correct translation of the original (prob- ably =ләз *х), the phrase may denote the island of Crete. Kamâtûrî in ix. 13 may be a corruption of Kaftür. Modern exegesis has taken the scrip- tural Caphtor to be Cilicia, Cyprus, Crete, or Coptos, a city in the upper Thebaid (see Zncyc. Bib. on “Caphtor’’).
Sanirand’Amdnd. Cf.ix.4. These names may be derived from Cant. iv. 8. Sanir is the Biblical Senir in Deut. iti. 9; Ezek. xxvii. 5. In Dent. iii. 9 it is said to be the Amoritish name for Hermon. Saniru occurs in the cuneiform inscriptions (see Bertholet on Ezekiel xxvii 5). 'Amáná& may.belong to the range of the Antilibanus or be Mt. Amanus in northern Syria. Josephus (Ant. i. 6. 1) and the Chronicles of Jeralimeel (xxxi. 3. 5) favour the latter view.
Elam. The name of Shem’s eldest son. The country is the Assyrian Elamtu, and is “ пеагіу equivalent to the Susiana and Elymais of the Greeks ” (Encyc. Bib. ii. 1253). Ѕӣѕап, which is mentioned presently, was its capital, or it may stand for Susiana.
Md&eddi, ie. Media. See х. 85.
CHAPTER VIII.
20-25 73
isin it is very good. 22. And for Ham came forth the second portion, beyond the Gihon towards the south to the right of the Garden, and it extends towards the south and it extends to all the mountains of fire, and it extends towards the west to the sea of 'Atél and it extends towards the west till it reaches the sea of Má'ük——that (sea) into which Teverything which is not destroyed descendst. 23. And it goes forth towards the north to the limits of Gádir, and it goes forth to the coast of the waters of the sea to the waters of the great sea till it draws near to the river Gihon, and goes along the river Gihon till it reaches the right of the Garden of Eden. 24. And this is the land which came forth for Ham as the portion which he was to occupy for ever for himself and his
Sons unto their generations for ever.
22-24. Ham's portion. "This portion embraces all Africa from the mouths of the Nile westward aud southward and certain parts of Asia, which are vaguely defined in viii. 23, ix. 1, imperfectly in Epiphan. Aneorat. cxii.: Kay дё то devrépw ато THs афт? ‘PiwwoKovpovpwr éws Гадєіроу ra mpòs vórov: and іп Syncellus, 82: Хаи бё TQ devrépw.. . édwxe Ta mpòs vórov kal AíBa xol uépos THs 0Uceus ітд ‘Pivoxovpotipwy тїз AtyUmrov, Alĝioriav, kal Аїуоттоу Kal AiBinv, “Agdpixhy kal Mavpiraviay ёш "HpakAelow ттту\@>» rot Ews тоў ÓvrikoO Kai Apuko? ’Qkeavod, morauòv Otopíi- {орта tov Netdov, ôs kal Теш... Aéyerat, for both these passages omit the countries belonging to Ham in Asia. In Epiphan. Adv. Haer. П. ii. 544 (Haer. lxvi. 84), however, these are given very fully: úrémerev ò
KAjpos amd ‘Pwokovpoúpaw — &xpt Tadelpwv, Atyurrov Éxov xal Mape- avdlyny каї "Auudva, Apiye тє
kai Mappapléa, ITevrámoNw, Макӣттр, Makpóvgv тє kal Aerrnudayyny, Zóprw, Mavpiraviay, ёр: tov 'HpakXewrucav oT Xeyouévov kal THs Cow Гадєіртѕ' Tatra тё трдѕ vórov' did бё Pwokov- povpwy Trà трдѕ àvaroMjv, THY тє 'lóov- palav kal Maóuwirw, тту T€ 'ÁAa- Baaerptrw, kal ’Ounpirev, kal ' A£outrw, kai Bovyeav, каї Aílfgav, äxpe т TOv DBákrpov хораз. 0 бё avros
25. And for Japheth
к№роѕ = Stopigee дарй — uésov тод Ehu Ta Tpós ávaroNQv. | According to the Chronicles of Jerahmeel xxxi. 2 * Ham took his portion in the land of Afrigia which comprises Aram, Hamath, and the mountain of Lebanon
. until the Red Sea and the Sea of Philistia, from Rinós as far as Gadaira." See also for Josephus’ views, Ant. i. 6. 2.
22. Gihon. Eth. has Gijón. See note on viii. 15.
To the right, i.e. to the south.
Mountains of fire. On certain fiery mountains see Eth. Enoch xviii. 6-9, xxiv. 1-3.
'Atél. "The Atlantic,
Má'ük. This sea or ocean lies in the extreme west: cf. ver. 26. Is the word a distortion of 'Qkeavós, the Great Ocean Stream ?
Everything which is not destroyed descends (ab). c d = “everything perish- able descends.” What is required probably is: ‘‘if anything descends into it, it perishes.”
23. Gddir, т.е. Gades, Cadiz.
Goes along the river Gihon, I have added *ba' before Gihon; for the writer could not say that the Nile flowed towards the Garden of Eden.
25-293. Japheth's portion— Northern Asia, Europe, and five great islands. This portion, which is further described in ix. 7-13, embraces the countries north
74 THE BOOK OF JUBILEES
came forth the third portion beyond the river Tina to the north of the outflow of its waters, and 1t extends north- easterly to the whole region of Gog and to all the country east thereof. 26. And it extends northerly to the north, and it extends to the mountains of Qélt towards the north, and towards the sea of Maik, and it goes forth to the east of Gádir as far as the region of the waters of the sea. 27. And it extends until it approaches the west of Fara and it returns towards 'Aféràg, and it extends easterly to the waters of the sea of Mé'at. 28. And it extends to the region of the river Tina in a north-easterly direction until it approaches the boundary of its waters towards the mountain Rafa, and it turns round towards the north. 29. This is the land which eame forth for Japheth and his sons as the portion of his inheritance which he should possess for himself and his sons, for tneir generations for ever; five great 30. But it is cold,
Фрауушу ёро хораз. An elaborate
islands, and a great land in the north.
of Shem and Ham's portions from
Media to Rhinocurura in Asia and to Gades in Europe. Epiphanius (Ancorat. exii.) describes it brietly: ?14фє0 тф трїтш ard Mmólas ws Tadelpwy ка} Pivoxovpotpwv rà mpòs Boppav. Cf. Chronicon Pasch. i. 46. A fuller account from a later standpoint is given by Syneelus (p. 83): '14фє0 . . . (fdwxev) атд Мудєіаѕ тё mpds üpkrov kal dvopas ëws Гадєіроу kal Bperravi- kav vycwv, 'Apuevíiav kai 'l8mpíav, llóvrov, KóXxovs каї ras karómw хора kai výcovs éws '"IraMas kal T'aANufs, Eravis, тє «al KeNriBmplas каї Avo- тауду. Practically the same descrip- tion of Japheth's proviuce is given by
Epiphanius (Adv. Haer. П. ii. 544 LHaer. lxvi. 84]): oros 6 к\ўро$ (тоб Хуш) oplet тд» '14фє0 та
apos Boppav (2.е., Japheth's province in Asia is bounded by Shem’s on the south): mpds бё rhv dvaw amd THs Е?роттѕ бур. tis ‘Ioravlas kal Bpirravias, ékei0üév тє Ta wapakelueva é0vn, “Enres kal Aatves, 'lámvyes, KadaBpo, Лато, Orixol, Mayapdes, Éuws бакатоуўз THs Eravlas, kal тїз Talas, 795 тє TOv ZkórTw» kal
account of Japhet’s province appears in Josephus, Ant. i. 6. 1, and in the Chronicles of Jerahmeel xxxi. 4-5. The latter is dependent in some respects on the former.
25. The boundaries of Japheth's por- tion in Asia.
Gog. The country of Gog is in northern Asia. Gog is identified with the Scythians by Josephus (Ant. i. 6. 1) and the Chronicles of Jerahmeel (xxxi. 4).
26-28. The boundaries of Japheth's portion in Europe.
26. Qét. These are probably the Celts.
Má'ük. See on ver. 22.
27. Fara (cd), b Ferd, a Ferég. Fara may be Africa. See ver. 15.
Aférág. This may be Phrygia. This country according to Josephus (Amt. i. 6. 1) and the Chronicles of Jerahmeel xxxi. 5 belonged to Japheth.
29. Five great islands. See note on ix. 18. To these five may belong Cyprus, Sicily, Sardinia, Corsica. Five islands in the Great Sea are mentioned in Eth. Enoch lxxvii. 8.
CHAPTERS VIII. 26-IX. 3 75
and the land of Ham is hot, and the land of Shem 1s neither hot nor cold, but it is of blended cold and heat.
Subdivision of the three portions amongst the grandchildren of Noah. Amongst Ham’s children, 1: Shem’s 2-6: Japheth’s, 7-13. Oath taken by Noah’s sons, 14-15.
IX. And Ham divided amongst his sons, and the first portion came forth for Cush towards the east, and to the west of him for Mizraim, and to the west of him for Put, and to the west of him [and to the west thereof] on the sea for Canaan. 2. And Shem also divided amongst his sons, and the first portion came forth for Elam and his sons, to the east of the river Tigris till it approaches the east, the whole land of India, and on the Red Sea on its coast, and the waters of Dédan, and all the mountains of Mebri and "Ela, and all the land of Süsán and all that is on the side of Pharnak to the Red Sea and the river Tiná. 3. And for Asshur came forth the second portion, all the land of Asshur and Nineveh
90. Land of Ham is hot. Cf. Epi- phan. Haer. lxvi. 85: Xavaà» бё
running northward to Pontus and the Don.
т\єоўёктт$ Qv ò vids той Xam єтє тї Паћаиостту®у уў . . . Karadelwas rò» 1біоу KARpov Sia тд Ooketv eiva
IX. 1. Cf. Gen. х. 6.
Cush. Eth. has Ques. The country is no doubt Ethiopia. See also Josephus and the Chronicles of Jerahmeel, in loc.
Mizraim. Eth. has Mésrém. Не receives psn or Egypt.
Put, Eth. has Phüd. SoalsoinLXX $000, ie. win. The country of Phüd is Libya, lying west of Egypt. See Josephus and Jerahmeel.
To the west of him . . . on the sea for Canaan, Thus Canaan’s portion ex- tended from Libya to the Atlantic on the west. See x. 28-29. The bracketed words are a dittography.
2. Elam’s portion—from the Tigris to the utmost confines of India, the countries bordering on the Red Sea and
The east, the whole land of India (cd) ab read “іо the east of the whole land of India.” But India was in Shem’s portion. See viii. 21.
Waters of Dédán. Dedan is a son of Raamah, one of the sons of Cush (Gen. x. 7) or of Jokshan, son of Keturah (Gen. xxv. 3). The Dedanites are generally taken to be a commercial people dwelling in Arabia, possibly on the north-west. See Encyc. Bibl.
Mebri(b) а Mazbára.
'Elà (bed). а Elam.
Pharndk. Can this be Pharnacia on the coast of Pontus? On the countries falling to Shem’s portion in Asia Minor and to the north see quotation from Epiphanius (ddv. Haer.) in note on viii. 12-21.
8. Nineveh. Eth. Ninévi.
76 THE BOOK OP JUBILEES
and Shinar and to the border of India, and it ascends and Skirts the river. 4. And for Arpachshad came forth the third portion, all the land of the region of the Chaldees to the east of the Euphrates, bordering on the Red Sea, and all the waters of the desert close to the tongue of the sea which looks towards Egypt, all the land of Lebanon and Sanir and 'Amáná to the border of the Euphrates. 5. And for Aram there came forth the fourth portion, all the land of Mesopotamia between the Tigris and the Euphrates to the north of the Chaldees to the border of the mountains of Asshur and the land of 'Arárá. 6. And there came forth for Lud the fifth portion, the mountains of Asshur and all appertaining to them till it reaches the Great Sea, and till it reaches the east of Asshur his brother. 7. And Japheth also divided the land of his inheritance amongst his sons. 8. And the first portion came forth for Gomer to the east from the north side to the river Тіра; and in the north there came forth for Magog all the inner portions of the north until it reaches to the sea of Mé'at. 9. And for Madai came forth as his portion that he should possess from the west of his two brothers to the islands, and to the coasts of the islands. 10. And for Javan came forth the fourth
Shinar. Eth. has Sináar. The west coast of Asia Minor to the east of Shinar of Scripture, Gen. x. 10, etc. Asshur. Josephus, Ant. i. б. 4, says And skirts the river=wawadafa the descendants of Lud were the falaga, emended from wadafå falag of Lydians. abd, which is untranslateable. If 8. Afagog. Only Gog is spoken of wadafá were the name of a river we ір viii. 25.
might emend falag into falaga and translate: “to the river Wadafa.”’
4. Arpachshad’s portion. See further ix. 18 for the islands allotted to him. In Josephus, Ant. i. 6. 4, the descend- ants of Arpachshad are identified with the Chaldees. Eth. has 'Arpháxed.
Tongue of the sea, ete. І don't know what is meant here.
Sanir and 'Amáná. viii 121.
5. 'The Syrians.
'Arárá, т.е. Ararat. See viii. 21.
6. Lud's portion extends from the
See note on
9. The north- western portions of Europe fell to Madai's lot, but he was dissatisfied with it (see x. 35) and begged a portion of Shem’s lot. Madai's lot would seem to embrace Britain and Ireland. The former is mentioned in the Chronicles of Jerahmeel (xxxi. 5), Epiphanius and Syncellus ; see notes on viii. 25-293, E
10. Javan. Eth.has'Ij0ü'eván. Javan denotes properly Ionia, the Greek colony in Asia Minor, and is used in this limited sense in Is. Ixvi. 19; Ezek. xxvii. 18. This name also de
CHAPTER IX.
4-14 77
portion every island and the islands which are towards the border of Lud. 11. And for Tubal there came forth the fifth portion in the midst of the tongue which approaches towards the border of the portion of Lud to the second tongue, to the region beyond the second tongue unto the third tongue. 12. And for Meshech came forth the sixth portion, all the region beyond the third tongue till it ap- proaches the east of Gádir. 13. And for Tiras there came forth the seventh portion, four great islands in the midst of the sea, which reach to the portion of Ham [and the islands of Kamátüri came out by lot for the sons of Arpachshad as
his inheritance].
notes the Graeco-Macedonian empire: Dan. viii. 21, x. 20, xi. 2. In our text it seems to embrace all the islands of the coast of Asia Minor, while in Jose- phus, Ant. i. 6. 1, it includes Ionia and all the Greeks. "
Every island and the islands. We should expect rather ‘‘all the coast- lands and the island.”
11. Tubal’s (Eth. Tôbêl) portion seems to extend from Thrace to Italy. Josephus, Ant. i. 6. 1, iden- tifies Tubals descendants with the Iberes who lived in the Caucasus, and the Chronicles of Jerahmeel, xxxi. 5, identify them with the Iberi and Ispamia (?). It is not clear what the three tongues of land are. Italy seems to be the third, Greece the second and possibly Thrace the first. The descend- ants of Tubal in Gen. x. 2 are identified with Tibareni in Pontus.
12. As Italy seems to be the third tongue, Meshech's portion extends from ihe north of Italy to Cadiz. Josephus, Ant. i. 6. 1, and the Chronicles of Jerahmeel, xxxi. 4, take the descend- ants of Meshech to be identified with the Cappadocians, but modern seholars with the Moschi who lived between the sources of the Phasis and Cyrus.
18. The descendants of Tiras (Eth. Tiras) seem to be the Tyrseni, a branch of the Pelasgians who lived by piracy on the coasts and islauds of the Aegean Sea, Josephus, Ant. i. 6. 1, identifies them with the Thracians.
Four great islands. See on viii. 29.
14, And thus the sons of Noah divided
[The islands of Kamétirt ... as his inheritance] I have bracketed these words as an interpolation. They are foreign to their present context, for it is dealing with the possessions of the sons of Japheth, and Arpachshad is a son of Shem. Furthermore, the phrase- ology “came out . . . for the sons of Arpachshad" is unusual. This phrase “the sons of" is used only in the case of Noah's three sons: viii. l7 ‘ог
Shem and his sons"; viii. 94 ‘‘for Ham... and his sons"; viii. 29 *for Japheth and his sons." But in
connection with Noah’s sixteen grand- Sons in chap. ix. it is not used. The grandson is mentioned in each case as the person to whom a certain province is allotted. On the other hand, the words may in some form have followed after ix. 4, which defines the possessions of Arpachshad. From viii. 21 we know that е islands of Kaftür" were іп Shem’s portion. Now these “islands of Kamátüri" may be the “islands of Kaftür"; for Kamátüri could easily originate from Kaftür.
14. Following our text Epiphanius, Ancorat. exiv. (Dind. ed., vol. i. 217), writes rorwv rolvuy TOv буу oUrws ёк TOv тру viðv той NOe yeyovórwv kal три? той kóspov Tots трай viots Staueptabévros, ws srpoeurov, ӧркоѕ dmy- 7H0n wap а?т®у brò тод marpds pnõéva émeuBaivery TO той адећфо? к\р, TOY бё iwepBalvovra туу тод Üpkov dtarayhy ёёоћобреўєсдог év TQ dpxw kal wav тд стёриа avtrov. See also Adv. Haer.
78 THE BOOK OF JUBILEES
unto their sons in the presence of Noah their father, and he bound them all by an oath, imprecating a curse on everyone that sought to seize the portion whieh had not fallen (to him) by his lot. 15. And they all said, “So be it; so be it,” for themselves and their sons for ever through- out their generations till the day of judgment, on which the Lord God shall judge them with a sword and with fire, for all the unclean wickedness of their errors, wherewith they have filled the earth with transgression and uncleanness and fornication and sin.
Evil spirits lead astray the sons of Noah, 1-2. Noah’s prayer,
3-6. spirits, 7-11.
Mastémá allowed to retain one-tenth of his subject Noah taught the use of herbs by the angels
for resisting the demons, 12-14. Noah dies, 15-17. Building of Babel and the confusion of tongues, 18-27.
Canaan seizes on Palestine, 29-34.
Media, 35-36.
Madai receives
X. And in the third week of this jubilee the unclean demons began to lead astray tthe children off the sons of
II ii 544 (Haer lxvi. 85) І Syncellus (i. 83) also, it is said of Noah: дё\лш» бё reXevrüv вуєтєіћато rots трісіу aùroĵ viots uydéva émeMOetv rots ToU &дє\фо0 Oplois kal árákrws évexO vat mpds érepov, ws тобтоџу үєиүсо- uévov alrlov стӣсєшѕ айто Kal ToAéuwy Tay Tpós &аХ\л]\оу$.
15. The day of judgment. on iv. 19.
X. 1. We have here another fragment of the lost Apocalypse of Noah. The former fragment we found in vii. 20-39. Of the present fragment a summary is preserved in Syncellus, i. 49, though, of course, as forming a genuine section of Jubilees. This summary gives the contents of verses 1-9. Kai yap év TH MoUcéus Neyouévy drroxavper éperat тєрї avray, бт. METÀ Tov KATA- KAvepoy Tq ,ВфтВ' ёте той kócuov $0óvq kwoüguevou perà Өйратоу émAá-
See note
утау To)s viobs N@e. kal ebfauévov Tov N@e iva dmocricw йт’ афту, 6 KÜpios ékéNevce TQ dpxayyéAo Miyand Badety avrovs eis туу dBvacorv dxpe тиёраѕ THs Kploews’ 6 06 0:4 Воћоѕ Пїтїєато NaBety potpay dm’ alray mpds перасидр Tey dvOpwruv каї 5007 афт TÒ дёкатоу аўт@у xara прбатаёси 0cíav, wore weipágew то?ѕ дудротоиѕ mpòs okuw .tHs ékáoTov mpòs Gedy Tpoatpécews, Ta бё Morà evvda pépy ¿BAON eis Thy @Виссоу. But what is of still greater interest is the fact that in the Hebrew Book of Noah fragments of verses 1-2, 9-14 have been preserved from the Hebrew original. For this work the reader can consult Jellinek’s Bet ha-Midrasch, iv. 155-156, or my text of Jubilees, p. 179.
The third week of this jubilee. Tf this jubilee be the last mentioned, i.e., the thirty-third (viii. 10), then the date
CHAPTERS IX. 15-X. 5
Noah, and to make to err and destroy them.
2. And the
sons of Noah came to Noah their father, and they told him concerning the demons which were leading astray and blind-
ing and slaying his sons' sons.
the Lord his God, and said:
ə. And he prayed before
* God of the spirits of all flesh, who hast shown mercy
unto me,
And hast saved me and my sons from the waters
of the flood,
And hast not caused me to perish as Thou didst the
sons of perdition ;
For Thy grace has been great towards me, And great has been Thy mercy to my soul ;
Let Thy grace be lift up upon my sons,
And let not wicked spirits rule over them Lest they should destroy them from the earth. 4. But do Thou bless me and my sons, that we may increase
and multiply and replenish knowest how Thy Watchers,
is 1588-1589, but it may be much earlier.
The unclean demons. These are the spirits which went forth from the Mamzerim or children of the angels and the daughters of men. See vii. 29; Eth. Enoch xiv.-xvi.
The unclean demons begun... de- stroy them (so ab). са omit ‘‘the children of." But Syncellus, i. 49, and the passage from the Hebrew Book of Noah (see my Eth. Text, p. 35, notes 17- 19) showthat instead of “the children of the sons" we should simply have “the sons," Under the word daqiqa (= “the children of") there may lie some corrup- tion of the verb 'adqaqa, “фо beat small" = mb, a corruption for толо, “to slay.” Now this verb is the last infinitive in the passage of the Hebrew Book of Noah (see below), and as the other three verbs in the Ethiopic text are literal equivalents of the preceding three infinitives iu the same passage we may conclude that we have thus re-
the earth 5. And Thou the fathers of these spirits,
covered the true text. The passage in question is: minib mwasi mmn bna mands Sandi mys s тосто m 3335 “And the spirits of the Mamzerim began to stir themselves against the sons of Noah, to lead astray and cause to err and to destroy and to slay.” “ Unclean demons" in our text is a good equivalent for “the spirits of the Mamzerim," though it is not a literal rendering. The Hebrew original of our text there- fore=“The unclean demons began to lead astray and to make to err and to slay and to destroy the sons of Noah" (z:5a3nbi томо mye oi mown onn). On the other hand the expression ‘‘ sons’ Sons" recurs in verses 2, 3b, and 55, so that the text of a b may be right.
9. God of the spirits of ай flesh. Num. xvi. 22, xxvii. 16.
Sons of perdition ( ==|үла&л зл). 2 Thess. ii. 3.
My sons (а). b “Thy sons’ sons."
5. Thy Watchers. Cf. Eth. Enoch vi.-xvi.
Cf.
80 THE BOOK OF JUBILEES
acted in my day: and as for these spirits which are living, imprison them and hold them fast in the place of condem- nation, and let them not bring destruction on the sons of thy servant, my God; for these are malignant, and created in order to destroy. 6. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore.” 7. And the Lord our God bade us to bind all. 8. And the chief of the spirits, Mastémá, came and said: “Lord, Creator, let some of them remain before me, and let them hearken to my voiee, and do all that I shall say unto them; for if some of them are not left to me, I shall not be able to
The sons (cd). a ''the place." 6. Canst exercise dominion over them —tá'amr kuánnenó lómü emended from ti’amr kuennanéhómá- “Thou knowest their power” or * judgment." T. Cf Bih. Enoch x, 4, 12.
8. See the quotation from Syncellus in note on ver. 1.
Mastémd. In the Latin version this name appears as Mastima, and in the Midrashie Book of Noah (see my text, р. 179) as moyenn чк. Hence the form in which it appears in Syncellus and Cedrenus as Maorig¢du, 6 dpxwy Trav datpovlwy, or Маст:фат is less accurate. Outside the Jubilee literature, as Ronsch has remarked (p. 415), this word is not found as a proper noun except in the Acts of Philip (ed. Tischend., p. 98): 6 бё Mavenuár, тойт' čorw ò Zaravüs, UmewfjA0ev eis Tov "Avaviay kal ém\jpwoev айтди Өород kal ópyís. As а common noun it is found twice in Hos. ix. 7, S in the sense of “enmity.” The word appears to be the hiphil of es: (= үш), ie. nsen, and is therefore the equivalent of ó Zaravdas in point of meaning and derivation. As in the Eth. Enoch it is the function of the evil spirits to tempt men, Eth. Enoch lxix. 4, 6 ; accuse them, Eth. Enoch xl. 7; and destroy them, Eth. Enoch xv. 11, 12, xvi, in which
b “the sons’ sons."
capacity they are designated as “angels of punishment," lii. 3, lvi 1, lxii. 11, lxi. 1, so also in our author. Thus the evil spirits under Mastémá (1) tempt men, lead them astray and blind them x, 2, 8, xlviii. 12, 16, and harden their hearts xlviii. 17. In xv. 31 it is actually stated that God put spirits in authority over men to lead them astray ; see notes on xv. 31-82. Again (2) they accuse men of actual or alleged sins, xvii. 16, xlviii. 15, 18. Finally (3) they destroy those who have sinned, being created for this purpose, x. 2, 5. Аз angels of destruction they appear, xlviii, 2, in slaying the first-born in Egypt. In xlviii. 2 Mastéma seeks to slay Moses for failing to circumcise his son. These spirits seek to rnle à man in order to destroy him, x. 3. But they cannot touch the righteous, x. 6 ; every breach of the law, however, exposes men to their malignant influence, xlviii. 2. Israel as such is God's own portion and is not subject to spirits of any kind, xv. 32, xvi. 18, xix. 28. From this high ethical conception опг anthor falls away, no doubt under the influence of his authorities, in x. 12, 18, where, as in Tobit, magical methods are said to be effective against evil spirits. See further note on xlviii. 2.
Let some of them remain before me. See quotation from Syncellus in note cn x. 1.
CHAPTER X.
6.17 81
execute the power of my will on the sons of men; for these are for corruption and leading astray before my judg- ment, for great is the wickedness of the sons of men.” 9. And He said: “Let the tenth part of them remain before him, and let nine parts descend into the place of condem- nation.” 10. And one of us He commanded that we should teach Noah all their medicines; for He knew that they would not walk in uprightness, nor strive in righteousness. 11. And we did according to all His words: all the malignant evil ones we bound in the place of condemnation, and a tenth part of them we left that they might be subject before Satan on the earth. 12. And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth. 13. And Noah wrote down all things in a book as we instructed him concerning every kind of medicine. Thus the evil spirits were precluded from (hurting) the sons of Noah. 14. And he gave all that he had written to Shem, his eldest son; for he loved him exceedingly above all his sons. 15. And Noah slept with his fathers, and was buried on Mount Lübár in the land of Ararat. 16. Nine hundred and fifty years he completed in his life, nineteen jubilees and 1659 a.m. two weeks and five years. 17. And in his life on earth he excelled the children of men save Enoch because of the
9. Cf. Hebrew Book of Noah: “And So it is stated in the Hebrew Book of the angel did so and enclosed them in Noah, where there is a manifest paro- the house of judgment (yswon ma). nomasia between Syn. and mip. Cf. Only one-tenth did he permit to goto Е. Enoch x. 7; Tob. iii 17, xii. and fro on the earth before the prince 14, 15.
of the Mastema to rule over the godless 11. See ver. 9, note.
to smite them and to plague them with ` Satan. Satan and Mastema are thus all manner of diseases." The angel identical.
according to this Hebrew book is 12. This verse is found almost wholly
Raphael, but according to Eth. Enoch in Heb. Book of Noah (see my text of X. 11-13 is Michael. Again, though Jubilees, p. 179).
according to our text only one-tenth of 13-14. Shem as the eldest son (see the demons are allowed to act with note on iv. 33) or as the priest receives impunity to the day of judgment, in all the sacred writings from Noah. Cf. Eth. Enoch xv.-xvi, all the demons have Syncellus ii. 83. In xlv. 16 Jacob this privilege. gives all the books into Levi's hands,
10. Oneof us. Thisangelis Raphael. as Levi was priest.
1645-1688 Shinar.
A.M.
82 THE BOOK OF JUBILEES
For Enoch's office was ordained for a testimony to the generations of the world, so that he should recount all the deeds of generation unto genera- tion, till the day of judgment. 18. And in the three and thirtieth jubilee, in the first year in the second week, Peleg took to himself a wife, whose name was Lómná the daughter of Sina’ar, and she bare him a son in the fourth year of this week, and he called his name Reu; for he said: “ Behold the children of men have become evil through the wicked purpose of building for themselves a city and a tower in the land of Shinar.” 19. For they departed from the land of Ararat eastward to Shinar; for in his days they built the city and the tower, saying, “Go to, let us ascend thereby into heaven.” 20. And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which comes out of the sea, and out of the fountains of water in the land of 21. And they built it: forty and three years were they building it; its breadth was 203 bricks, and the
righteousness, wherein he was perfect.
17. Enoch’s office was ordained for a
testimony, etc, Cf. iv. 24 for a similar statement.
Recount all the deeds, etc. BEL m
Till the day of judgment. JL Deb, ibe, diy Se од
18. Lómnó. This name is found in the Syriac fragment as (S, and
Lagarde's MS r as duuva, and Algazi's Chronicle as 5125.
Rev, Eth. has Ragaw='Payav=11 (Gen. xi. 18). It is obvious that our author thus derived Кеп from yya, ‘ to be evil.” There was a paronomasia in the original. “Не called his name Ragau (iyn); for ... the children of men had become evil" sys. This deriva- tion appears in the Onomasticon, p. 197, 27: ‘Райр (i.e. Рааб) kakoúuevos.
Shinar. Eth. has Sandar, in ver. 25 Sináàr, in 26 Sandor.
Of. iv. Cf. iv.
19. Cf. Gen, xi. 2; Epiphan. Adv. Haer To Jo, Be
20. On Babel see Encyc. Bibl. i.
Made brick. Eth. Text, p. 34.)
Made brick with fire; and the bricks servcd, etc. This passage appears to be the source of the Chronicles of Jerahmee] xxix. 2: “ Соте and let us make bricks . . . and let us burn them and each brick will be to us as a stone and the pitch for mortar." Cf. Joseph. Ant. i. 4. 3.
21. For the three slight emendations of the text in this verse see my text, pp. 36-37. The passage is found in Greek in the Catena of Nicephorus, i. 175: éml py érn Éuewav оікодородутєв. TÒ tos ,£UNy THXELS, Kal 00e тоћєстоі (sic), тд mAáros éml су rAlvOous. 77s vr AvOov тд Uyos, rpírov mâs zMvÜov. TÒ Ékrapa той évds rolxov a ráOtot vy. kal ToU &XXoU
(Emended: see my
CHAPTER X.
18-25 83
height (of a brick) was the third of one; its height amounted to 5433 cubits and 2 palms, and (the extent of one wall was) thirteen stades (and of the other thirty stades) 22. And the Lord our God said unto us: * Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment 23. And the Lord descended, and we descended with Him to see the city and the tower which the children of men had built. 24. And He confounded their language, and they no longer understood one another's speech, and they ceased then to build the city and the tower. 25. For this reason the whole land of Shinar is ealled Babel, because the Lord did there confound all the language of the children of men, and from thence they were dispersed into their cities, each according to his language
X. Eutychius (translated by Pococke, 1658, pp. 51, 52) has drawn upon our text in the following passage: Tres ergo annos lateribus conficiendis et coquendis insumpserunt: quorum singuli tredecim cubitos longi, decem lati, ac quinque alti essent ; urbemque inter Tyrum et Babelem exstruxerunt orgyas longam tercentum et tredecim, latam centum quinquaginta unam: eujus muri alti orgyas quinquies mille quingentas triginta ires; lati triginta tres ; turris autem orgyas decies mille alta; quibus exstruendis quadraginta annos insumpserunt. Cf. J. Malalas, р. 12; Glyeas, p. 240. The clauses in brackets in the translation are derived from the Greek. Rónsch (p. 401) quotes the following passage respecting this tower from Weil’s
Biblische Legenden der Musel- männer, pp. 77-78: Der Thurm (Nimrod’s) ward bis zu einer Höhe von 5000 Ellen gebaut . . . Gott liess ihn
mit einem solchen Getóse umstürzen, dass alle Leute vor Schrecken ganz
ausser sich waren und jeder eine andere Sprache redete.
Thirteen stades. In Jerome (Epist. (78 in Migne) ad Fabiolam, mansione 18) we have the following reference to this passage. Нос verbum (nz),
quantum memoria suggerit, nusquam alibi in Scripturis sanctis apud Hebraeos invenisse me novi absque libro apocrypho qui a Graecis Aerr7 (0.7. Mexpoyévecis) id est, parva Genesis appellatur. Ibiin aedificatione turris pro stadio ponitur, in quo exercentur pugiles et athletae et cursorum velocitas comprobatur. This forms Jerome's note on the name of the place of encampment Rissah (лэл) in Num. xxxiii. 21, 22. In later Hebrewp^and moare usedas = stadium or race-course, See Levy's Wörterbuch, in loc.
22, Will be withholden from them. Lit. “will fail from them." Gen. xi. 6.
25. Cf. Gen. xi. 9.
From thence they were dispersed . . . each according to his language. Accord-
1688 A.M.
84 THE BOOK OF JUBILEES
and his nation. 26. And the Lord sent a mighty wind against the tower and overthrew it upon the earth, and behold it was between Asshur and Babylon in the land of Shinar, and they called its name “ Overthrow.” 27. In the fourth week iu the first year in the beginning thereof in the four and thirtieth jubilee, were they dispersed from the land of Shinar. 28. And Ham and his sons went into the land which he was to occupy, which he acquired as his portion in the land of the south. 29. And Canaan saw the land of Lebanon to the river of Egypt that it was very good, and he went not into the land of his inheritance to the west (that is to) the sea, and he dwelt in the land of Lebanon, eastward and westward from the border of Jordan and from
ing to the Ps.-Jon. on Gen. xi. 8 the number of nations thus created were seventy, under their seventy patron angels. Cf. Chronicles of Jerahmecl xxx. 8: also Epiphan. Adv. Haer. i. 1. 5: dtecxddace yap abrQv Tas yNwooas, kal àrò mâs els éfOou)kovra dvo üveue катй Tov TOv тбтє дудрӧу ápiÜuüv ebpeOévra. Book of Adam and Eve (Malan), iii. 22.
26. A mighty wind. This is a very old tradition. It is found in Sibyll. Or. iii. 98-103 ; Joseph. Ant. i. 4. 3; Epiphan. Adv. Haer.i. 1.5 ; Syncellus, i. 77 ; Cedrenus, i. 22.
“ Overthrow " = déqat = катастроф? =лзәл. Observe the play of words not
preserved in Eth.): ‘‘Overthrew it
. and they called its name ‘ Over- throw’ ” = уму nw клр). 1n azn. This disagrees with its name * Babel" in Gen. xi. 9. According to Sanh. 1094 one-third of the tower of Babel was burnt, one-third swallowed up in the earth, and one-third standing.
28. Ham's portion lay in the north of Africa. It is described in the next verse as lying in the west towards the sea, cf. ix. 1. The designation * land of the south" is a loose one. The word rendered “sonth” rightly means ‘‘ north," but it is used occasion- ally in this wrong sense by Ethiopic scribes. See note on viii. 15.
29. This view is, I think, found only
in Jubilees and the books dependent upon it. Palestine fell by lot to Arpachshad and north-west Africa (see ix. 1) to Canaan; but Canaan wrong- fully seized Palestine : see Epiphanius, Ancorat. cxiv. p. 217 (ed. Dindorf): ётєї otv év TQ KANPW Ehu 7 Поћоюстірт йтётєсє kai тарта rà TAncloy aris, TÀeovékrgs è àv б Navady vids Хад em5A0e тӯ llaXawTiwüOr torepov “үй, TovrécT. TH 'lovóalg, kal ddapmrager abr)», éuakpoÜíuer бё 6 Geds, dtdods xpóvous ueravolas, tva peravońoerav oi ёк той Kap kal тодоос: Tots той Ehu Thv i0lav kMnpovxlav, éxetvor dé ov perevóovv, GX’ fjüeNov TÒ uérpov abrüv mrnp@oat. тӧтє б Beds perà тоћ\д5 Uorepov "yeveàs dixatos wy ékõike т?р mupáBaci ToU Opkov. ойтш yap ёдєг m ÀnpoOTvat тд ' Auoppalwv uérpov. Cf. also Haer.1xvi. 85 (11.11. 544); Syncellus, 1. 83; Glycas, 242. The words of the last come very near our text: 6 той Xap vids Xavaà» idwy Tiv mpds Tov AiBavov yhv ӧть . . . STW . . . крєеіт- тш» THS avroð yas, TUpayyiKws кабтр- пає» айту. Clementine Recognitions i. 30: Cujus interim senior frater (Shem) habitationis sortem eam, quae est in medio terrae, suscepit, in qua est regio Judaeae, junior vero orientis (should be occidentis) plagam sortitus est, ipse autem occidentis (should be orientis) accepit.
Jordan (ad). bc ‘* Lebanon.”
CHAPTER X.
26-36 85
the border of the sea. 30. And Ham, his father, and Cush and Mizraim, his brothers, said unto him: * Thou hast settled in a land which is not thine, and which did not fall to us by lot: do not do so; for if thou dost do so, thou and thy sons will fall in the land and (be) accursed through sedition ; for by sedition ye have settled, and by sedition will thy children fall and thou shalt be rooted out for ever. 31. Dwell not in the dwelling of Shem; for to Shem and to his sons did it come by their lot. 32. Cursed art thou, and cursed shalt thou be beyond all the sons of Noah, by the curse by which we bound ourselves by an oath in the presence of the holy judge, and in the presence of Noah our father" 33. But he did not hearken unto them, and dwelt in the land of Lebanon from Hamath to the entering of Egypt, he and his sons until this day. 34. And for this 35. And Japheth and his sons went towards the sea and dwelt in the land of their portion, and Madai saw the land of the sea and it did not please him, and he begged a (portion) from Elam and Asshur and Arpachshad, his wife's brother, and he dwelt in the land of Media, near to his wife's brother until this day. 36. And he called his dwelling-place, and the dwelling-place of his sons, Media, after the name of their father Madai.
reason that land 1s named Canaan.
30. Cf. Syncellus, i. 83-84: merà 34. Cf. Glycas, p. 242: kal ойто
д:акдӧота ёттр THs reNevríjs NGe, vewrepi- sas 0 TOU Xa vids Xavaàv ётёВз rots oplos той Ehu Kal karókgoev кє. With the word “sedition” in the text compare vewrepioas in Syncellus.
32. By the curse, etc. Cf. ix. 14, 15.
The holy judge, ie. the angel who was present at the drawing of lots, viii. 10.
33. Hamath. Eth. has 'Émáth (ie., ‘Hud, гоп); see xiii. 2. Hamath was the northern boundary of Israel (Num. xxxiv. 8; Judg. ii. 3, etc). In 2 Chron. vii. 8 we have the phrase: “From the entering in of Hamath to the river of Egypt.”
mca 1 ү) THs éwayyedias то? Xavaàv
35. See note on ix. 9. Diodorus, Presbyter of Antioch (0d. 392 ?), appears to have known this passage. He is quoted in Catena Nicephori, i. 167 on Gen. ix. 27: rl 6jmore, kal катоктсйтои ó'Iá$e0 év rots okgvóuaci той УЛ elpnrat; Ораз, бт. mávra. профттєіа hy eà профӣсєѕ Tivos, 1) veu mpoddcews pavepovuevy ; kal yap peTa abra Maóat, rovréerw 6 М805, той "Iáoe0 Gv vids, TO káANMorov THY той Zu оікђсєюу karéoxe Thy Mmólav, pépos ойк éAáxuarov THs TOv llepoQv vis.
Medic. Eth. Médqin.
86 THE BOOK OF JUBILEES
feu and Serug, 1 (cf. Gen. xi. 20, 21). Rise of war and bloodshed and eating of blood and idolatry, 2-7. Nachor and Terah, 8-14 (cf Gen. xi. 22-30). Abrams know- ledge of God and wonderful deeds, 15-24.
XI. And in the thirty-fifth jubilee, in the third week, in the first year thereof, Reu took to himself a wife, and her name was 'Órá, the daughter of Ur, the son of Késéd, and she bare him а son, and he called his name Séroh, in the seventh year of this week in this jubilee. 2. And the sons of Noah began to war on each other, to take captive and to slay each other, and to shed the blood of men on the earth, and to eat blood, and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms, and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war, and they began to capture cities, and to sell male and female slaves. 3. And Ur, the son of Késéd, built the city of Ara of the Chaldees, and called its name after his own name and the name of his father.
XI. 1. Cf. Gen. xi. 21. "Ота. Lagarde's MS r wpa: Syr.
Frag. 5o]. Ps.-Philo, Ant. bibl. 14%.
p. 45 gives Melcha.
Séróh. See ver. 6. Beer suggests that this is from mv, “to sin,” in Talmudic Hebrew. This would suit ver. 2, but ver. 6 implies that our author derived it from wo, “to turn aside.” Epi- phanius, Adv. Haer, i. 1. 6, writes : róv Zepobx Tov épumvevóuevov `Ерєбісибу.
2-6. Thecorruptionof mankind which our author ascribes to the period of Serug is by later writers assigned to the age of Enos, the son of Seth: see iv. 12 note. Some reflection of our text appears in Epiphanius, Adv. Haer. i. 1. 6: Borex дё yevva róv Payot .. . kal ўрёото els avOpwrous 7) єідоћоћатріа тє Kalo‘EdAnviouds . . . ойто бё év
todvots kal év ropelats МӨш» 3) EóNwv 1) áp'yvporeÜkTwV . . . póvov dé бїй xpto- штор kal eikóvtv Т} той dvOpwrov байоо, éauTy ёфуйрато тўи какіау : also in Cedrenus, i. 47 : ёті rovrov (Znpoùx) ol dvOpwrrot Tov кат’ àÀNNov avEncavTeEs тдфоу cTpaTwyoUs тє éavrois катєттї- сарто kal Baowdets. kal тбтє протоѕ то\єшк& kara kevácavres друара то\є- дє аћ\ћоуѕ évijp$avro. See also Book of Adam and Eve (Malan), iii. 24: Ps.- Philo, Ant. bibl. Lib. р. 45.
2. Individuals began to exalt them- selves, etc. So MSS. The emendation in my text is not necessary.
3. °бу, the son of Késéd. We have here an attempt to explain the phrase Ur of the Chaldees (owa wx) through reference to Ur and his father Késéd.
'Arü. Corrupt for Ura or Ur.
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4. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits assisted and seduced (them) into committing transgression and uncleanness, 5. And the prince Mastéma exerted himself to do all this, and he sent forth other spirits, those which were put under his hand, to do all manner of wrong and sin, and all manner of trans- gression, to corrupt and destroy, and to shed blood upon the earth. 6. For this reason he called the name of Séróh, Serug, for every one turned to do all manner of sin and transgression. 7. And he grew up, and dwelt in Ur of the Chaldees, near to the father of his wife’s mother, and he worshipped idols, and he took to himself a wife in the thirty- sixth jubilee, in the fifth week, in the first year thereof, and her name was Melka, the daughter of Kábér, the daughter of his fathers brother. 8. And she bare him Nahor, in the first year of this week, and he grew and dwelt in Ur of the Chaldees, and his father taught him the researches of the Chaldees to divine and augur, aecording to the signs of heaven. 9. And in the thirty-seventh jubilee, in the sixth week, in the first year thereof, he took to himself a wife, and her name was 'ljáská, the daughter of Néstag of the Chaldees. 10. And she bare him Terah in the seventh
5. Maostémá. See note on x. 8. Chronicles of Jerahmeel in note on To corrupt, etc. Cf. Eth, Enoch xvi. iv. 12. Our text was known directly 6. Thereseemstobeherea play on the or indirectly by Cedrenus, i. 47 : avéy- name Serug. ''Hecalled the паше... Oévra бе róv Naxwp édldagey 6 rarip Serug (пл) for every one turned (mb) TávTGV éminvow oiv av, TOV T€ Év to all manner of sin and transgression ойрауф onueiwy dtaxpices kal Tov ётї (m) See, however, note on ver. 1. vis &-mávrov kai пёсар Xaddaikyy 7. He worshipped idols. Seein note &avreíav. On an earlier reference to on iv. 12 passage from Chron. of Jerah- this art in our text see viii. 3. meel denying this. 9. Düská, the daughter of .Néstág. Mélka, daughter of Kabér. So also 2 in Syr. and Lagarde's MS r. In Gen. as ш з ; i xi. 29 Milcah is the name of Nahors aQ Amy. This name Ijâskâ is wife, but this Nahor is Terah's son. found in Gen. xi. 29, ùe. Іѕсаћ (a20), 8. Cf. Gen. xi. 23. but there she is the daughter of Haran. His father taught him the researches 10. Cf. Gen. xi. 25. of the Chaldees, etc. See reference to Terah. Eth. has Tara.
1744 A.M
1806 A.M.
1870 A.M.
88 THE BOOK OF JUBILEES
year of this week. 11. And the prince Mastémá sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours. ^ Before they could plough in the seed, the ravens picked (it) from the surface of the ground. 12. And for this reason he called his name Terah, because the ravens and the birds reduced them to destitution and devoured their seed. 13. And the years began to be barren, owing to the birds, and they devoured all the fruit of the trees from the trees: it was only with great effort that they could save a little of all the fruit of the earth in their days. 14. And in this thirty-ninth jubilee, in the second week in the first year,
Terah took to himself a wife, and her name was "dnd, the
11-13. This legend is traced to our text by Jerome. Two other writers reproduce it, but do not mention the source. Jerome, in commenting on Num. xxxii. 27 (Apist. lxxviii. ad Fabiolam, mansione 24), writes as follows: Castra metati sunt in Thare (Num. xxxiii. 27): Hoc eodem vocabulo (non) et iisdem litteris scriptum invenio
patrem Abraham, qui in supradicto apocrypho Geneseos volumine, abactis corvis, qui hominum frumenta vasta- bant, abaetoris vel depulsoris sortitus est nomen, I know of only two other references to the incident in our text. The first is in S. Ephraem i. 156 and is quoted by Malan, Book of Adam «nd Eve, p. 248: “Abram wheu a child, having been sent by Terah to drive away ravens sent to destroy the crops, as a punishment for the idolatry of the land, Abram—un- able to drive them away—by a sudden impulse, called upon God to order them off, who answered: ‘Here ain I,’ and ordered the ravens away from Terah’s field." The secoud is found in Bar-hebraeus, Historia Dyn- astiarum, p. 13 (Fabric. Cod. Pseud. V.T.i. 422 sq.) : Cum Abraam annorum esset quindecim, annuit Deus precibus ejus contra picas quae terram Chaldae- orum vastabant semina terrae ab iis
mandata perdentes. These last two passages are in the main derived from our text.
ll. Sent. “had sent."
12. Reduced them to destitution. The Ethiopic here = ér7wxicav avrovs, but it could also be a rendering of ё0\№уар or éxadxwoav. Hence this verb may go back to the Chaldee verb y»n—to ravage, de- vastate. This verb would constitute a play on the name Terah (nin) and the verse would run: mn iw лк кэр nkm рз wan waonya ^» For attempts to explain the derivation of Terah from the meaning assigned by Jerome see Rénsch, Das Buch der Jubiläen, 266-267; Beer, Leben Abraham’s, pp.
14. "Rand, the daughter of Abram. So Syriac Fragment (see my text, p. 40) Cf. Cedrenus, i. 47: Өарра бё
. eyévvynoev ёк yuvarkds EÓvas, доуа- трдѕ "ABpaàp warpadéAgpov avrov, TOv 'ABpaáu, бута, Ту илүттр ékáXeoev ёт' бибрат:і Tov éavrís татрӧѕ. In the later Jewish books the wife of Terah is called Amthelai, the daughter of Karnebo, Baba Bathra 91 2; Book of Jashar (Migne, Dict. des Apocr. ii. 1103). In the Chronicles of Jerah- meel (Eng. transl) xxvii. 7, Amtalai,
This can be rendered also
CHAPTER XI.
11-19 89
daughter of ’Abrim, the daughter of his father's sister. 15. And in the seventh year of this week she bare him a son, 1876 a.m. and he called his name Abram, by the name of the father of his mother; for he had died before his daughter had con- ceived a son. 16. And the child began to understand the errors of the earth that all went astray after graven images and after uncleanness, and his father taught him writing, aud he was two weeks of years old, and he separated 1890 a.m. himself from his father, that he might not worship idols with him. 17. And he began to pray to the Creator of all things that He might save him from the errors of the children of men, and that bis portion should not fall into error after uncleanness and vileness. 18. And the seed time came for the sowing of seed upon the land, and they all went forth together to protect their seed against the ravens, and Abram went forth with those that went, and 19. And a cloud of ravens eame to devour the seed, and Abram ran to meet them before they settled on the ground, and cried to them before they settled on the ground to devour the seed, and said, ^ Descend not: return to the place whence ye came,” 20. And he caused the
the child was a lad of fourteen years.
and they proceeded to turn back.
otros ('ABpaàgu) pdvos, TOv йтартахоў Thy éri Tà el0cNa, TAGYAY vocovTcv, TOY
the daughter of Karnabo, is said to be the wife of Nahor, but by taking
the context rightly we get Amtalai as wife of Terah. Book of Jashar (Migne, Dict. des Apocr. ii. 1103) gives Amtela as Terah’s wife, but there is no men- tion of her father’s name. According to Eutychius (translated by Pococke, 1658) Terah had two wives, Yuna and Tohwait. See note on xii. 9.
15. Abram, by the name, etc. This statement is referred to by Syncellus, i. 188: Tov karà pnrépa Tümmov той 'ABpaàu 7 Аєттї Vévecis now ёт: *ABpadp éxadetro, ў 06 Záppa àóeAQi oporarpla той ' ABpaày. vmrfjpxe.
16-17. Syncellus writes (i. 184) on the authority of our text: тоф i) ёте айтой 0 ABpadu émyvous Tov тё} bAwy 0cüy mpooexvve. Cf. Cedrenus, i. 47:
4709 0cóv éréyvw kal Onusroupyoy TOV бш» дрєкђриёє. According to Simon ben Lakish in Ber. rabba 30, 64, 95, Midr. on Shir ha-Shirim v. 16 (ef. Midr. on Esther ii. 5), Book of Jashar (op. cit. ii. 1106), Abraham knew God when only three years old, accord- ing to R. Chanina in his forty-eighth year. See Beer, Leben Abr. 103-104 for other references.
16. For later forms of the saga in xi. 16-17, xii. 1-14, see Beer, Leben Abr. 3, 102.; Book of Jashar (op. cit. ii. 1106 sqq.); Chronicles of Jerah- mee] xxix., xxxiii. -XXxiv
18. Lad of fouricen years. See quotation from Bar-hebraeus in note on 11-13.
1891 A.M.
9o THE BOOK OF JUBILEES
clouds of ravens to turn back that day seventy times, and of all the ravens throughout all the land where Abram was there settled there not so much as one. 21. And all who were with him throughout all the land saw him ery out, and all the ravens turn back, and his name became great in all the land of the Chaldees. 22. And there came to him this year all those that wished to sow, and he went with them until the time of sowing ceased: and they sowed their land, and that year they brought enough grain home and eat and were satisfied. 23. And in the first year of the fifth week Abram taught those who made implements for oxen, the artificers in wood, and they made a vessel above the ground, facing the frame of the plough, in order to put the seed thereon, and the seed fell down therefrom upon the share of the plough, and was hidden in the earth, and they no longer feared the ravens. 24. And after this manner they made (vessels) above the ground on all the frames of the ploughs, and they sowed and tilled all the land, according as Abram commanded them, and they no longer feared the birds.
Abram seeks to turn Terah from idolatry, 1-8. Marries Sarai, 9. Haran and Nachor, 9-11. Abram burns the idols : death of Haran, 12-14 (cf. Gen. xi. 28). Terah and his family go to Haran, 15. Abram observes the stars and prays, 16-21. Js bidden to go to Canaan and
blessed, 22-24. Power of speaking Hebrew given to him,
25-27. Leaves Haran for Canaan, 28-31. (Cf Gen.
xi. 31-xii. 3.)
XII. And it came to pass in the sixth week, in the
20. He caused the clouds of ravens to turn back. Here we must emend gabera (ab), gaberü (c), gab'a (d), into agb'a, or retaining the reading of ab understand jetmajatà after sabé‘a.
XII. 1-14. Instead of the simple
narrative in these verses we have in later Jewish writings elaborate accounts of the fear inspired in Nimrod by Abram's birth, and the attempts of the former to destroy Abram in a furnace of fire when he refused to commit
CHAPTERS XI. 20-XII. 2 9I
seventh year thereof, that Abram said to Terah his father, saying, * Father!" And he said, * Behold, here am I, my son.”
2. And he said,
* What help and profit have we from those idols which
thou dost worship,
And before which thou dost bow thyself ?
idolatry. The idea that Abram was cast into a fiery furnace arose from a literal interpretation of Gen. xv. 7, “І am the Lord that brought thee out of Ur (x) of the Chaldees " where ww was taken to mean “fire.” Probably à comparison of Exod. xx. 2 and Is. xxix. 22 may have contributed to this iuterpretation. The castiug of Abram into the furnace of fire is recorded in Targ.-Jon. on Is. x. 32, in the Ps.-Jon. on Gen. xi. 28, xv. 7, and the Jerus. Targ. on Gen, xv. 7; also in Ber. Rabba 38, 39, 42, 43, 44, 63 ; Shem. rabba 18, 23, 44 ; Wajikra rabba 86; Debarim гарра 9. Asto whether it was God Himself or an angel who delivered Abram out of the fire was a question of debate among the Rabbis in the first and second cent. (Ber. rabba 48, Midr. on Shir ha-Shirim i. 12). Exaggerated and grotesque forms of the legend will be found in the Book of Jashar (Dict. des Apocr. ii. 1111 sqq.) and the Chronicles of Jerahmeel xxxiiL-xxxiv. On the other hand no trace of the legend occurs in Josephus (Ant. i. 7) or in the Palestinian Midrashim (the Mechilta, Sifra and Sifre), nor in our text save in xii. 14, where we have perhaps the source of a kindred legend—the death of Haran by fire (see note im loc.). Jerome men- tions this Jast legend (see note on xii. 14) and likewise the former about the casting of Abram iuto the fiery furnace (Quaest. Hebr on Gen. xii. 4): Erant autem Abram septuaginta quinque an- norum, quando egressus est ex Charra. Indissolubilis nascitur quaestio: si enim Thara pater Abrahae, cum adhucesset in regione Chaldaea, septuaginta annorum, genuit Abram, et postea in Charra ducentesimo quinto aetatis suae anno mortuus est: quomodo nune post mortem 'Thare, Abram exiens de Charra, septuagiuta quinque annorum fuisse memoratur: cum a nativitate Abrae usque ad mortem patris ejus, centum
triginta quinque fuisse auni doceantur. Vera est igitur illa Hebraeorum traditio, quam supra diximus, quod egressus sit Thara cum filiis suis de igne Chaldaeorum : et quod Abram Baby- lonio vallatus incendio, quia illud adorare nolebat, Dei sit auxilio liber- atus: et ex illo tempore ei dies vitae, et tempus reputetur aetatis, ex quo coufessus est Dominum, spernens idola Chaldaeorum. Potest autem fieri ut, quia scriptura reliquit incertum, ante pancos anuos Thara de Chaldaea profectus venerit in Charran quam mortem obieret, vel certe statim post persecutionem in Charran venerit et ibi diutius sit moratus. For a full dis- cussiou of the subject and refereuces to later Jewish literature see Beer's monograph in the Monatsschrift für Gesch. Judenthums, 1855, pp. 59-65. Beer is of opinion that Persia was the home of the legend and that it did not make its way into Palestine till the third cent. of the Christian era, This is much too late. A late form of the tradition is found in Ps.-Philo, dnt. bibl. Lib. pp. 48 sqq.
2. This tradition of Abram admon- ishing Terah was known to Suidas (Fabric. Cod. Pseud. V.T. i. 336-338): 'ABpaàp úmápxwv ётди 16° Kal Өєо- yuwolas aéiwOels ёуоубётє: Tov патёра, айтоў Аёуол* Ti whavas robs avOpwrrous 0:0 кёрбо$ ёт йшор,тоитётти,тё& єідоћа; ойк ётт/ üXNos Ocós, ef дї б ёр mois obpavois, 6 kal mávra tov Kbopoyv ôN- шоурүўсаѕ. Epiphanius (Adv. Haer. i. 1, p. 38, Oehler) attributes the invention of image-worship to Terah : Naxwp бё yevva róv Odppa* évrcUOev yéyovey ávópiavromAacia amd mydovp- ylas kal кєрашкӣѕ ётістђитѕ Ova THs то? Odppa robrov Téxvys.
Help and profit . . from those idols. Cf. 1 Sam. xii. 21, “ Vain things which cannot profit nor deliver,’
1925 A.M.
THE BOOK OF JUBILEES
. For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not:
. Worship the God of heaven, Who causes the rain and the dew to descend on the earth, And does everything upon the earth,
And has created everything by His word, And all life is from before His face.
. Why do ye worship things that have no spirit in them ? For they are the work of (men’s) hands,
And on your shoulders do ye bear them, And ye have no help from them,
But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them : Worship them not.” 6. And his father said unto him, “I also know it, my son, but what shall I do with a people who have made me to serve before them? 7. And if I tell them the truth, they will slay me; for their soul cleaves to them to worship them and honour them. Keep silent, my son, lest they slay thee.” 8. And these words he spake to his two brothers, and they were angry with him and he kept silent. 9. And in the fortieth jubilee, in the second week, in the seventh year thereof, Abram took to himself a wife, and her name was Sarai, the daughter of his father, and she became
9. There is mo spirit, etc. See also 5. Work of (men’s) hands. Cf. Jer. ver, 5, хх. 8; Ps. cxxxv. 17. х. 8, 9. Вее xx. 8, xxii. 18 of our text. 4. Causes the vain . . . to descend. On your shoulders do ye carry them.
See xx. 9. Cf. Jer. xiv. 22, “ Are there any among the vanities of the heathen that can cause rain?... thou hast made all these things.” See also Epistle of Jeremy 53; Mt. v. 45; Acts xiv. 17.
Amos v. 26; Is. xlvi. 7; Jer. x. 55 Epist. Jer. 4, 26; Ass. Mos. viii. 4.
9. Sarai. Sarai is written Sora in the Ethiopic till xv. 15, when she receives the name Sarah (Eth. Sara).
CHAPTER XII.
3-14
his wife.
10. And Haran, his brother, took to himself a
wife in the third year of the third week, and she bare him a son in the seventh year of this week, and he called his name
Lot.
11. And Nahor, his brother, took to himself a wife.
12. And in the sixtieth year of the life of Abram, that is, in the fourth week, in the fourth year thereof, Abram arose by night, and burned the house of the idols, and he burned
all that was in the house, and no man knew it.
they arose in the night and sought to save their gods from
the midst of the fire.
14. And Haran hasted to save them,
but the fire flamed over him, and he was burnt in the fire, and he died in Ur of the Chaldees before Terah his father,
The same form of the words is found in the Ethiopic version of Gen. xvii. 15 and may go back to the Greek version. In the LXX the words, how- ever, are given as Хара and Харра. The daughter of his father. Our author here follows Gen. xx. 12, where Abraham says that Sarah is the daughter of his father but not of his mother. Syncellus probably follows our text in saying (i. 183): 7 0 Харра биотатрїа tov `АВрайи wmrjpye. In the Book of Adam and Eve (translated by Malan), iv. 2, the two wives of Terah are mentioned, Tona, the mother of Abraham, and Tahdif, the mother of Sarah (see note on xi. 14). On the other hand Josephus (Ant. i. 6. 5; 7 1) describes Sarai as a niece of Abraham and a daughter of Haran—an evasion probably unknown to our author. According to the rabbinie tradition (Jebam. 98 a, Sanh. 585, Ber. rabba 18, etc.) marriage with half-sisters on the father's side was permitted to the descendants of Noah (see Singer, Das Buch der Jubiläen, p. 167 note). Marriage with a sister or half- sister is strictly forbidden in Lev. xviii. 9, 11, xx. 17. See note on iv. 15. 10. Haran. Eth. has 'Arán. 11. According to Gen. xi. 29 Nahor married Milcah, the daughter of Haran. 12-14. In the note on xii. 1-14 (p. 90 sq.) I have drawn attention to the fact that our book knows nothing of the later legend of the casting of Abram into the furnace. In verses 12-14, however,
we have an old legend—possibly devised by our author, being suggested by the twofold meaning of the Ur (mx), ie. the name of a country and a fire. Our author is fond of explaining events from the meanings of words. A different form of the legend appears in Jerome, who rejects the legend ot Abram’s being cast into the fire (Quaest. Hebr. on Gen. xi. 28): Pro eo, quod legimus, in regione Chaldaeorum, in Hebraeo habetur, in Ur Chesdim, id est in igne Chaldaeorum. Tradunt autem Hebraei ex hac occasione istius modi fabulam: quod Abraham in ignem missus sit, quia ignem adorare noluerit, quem Chaldaei colunt, et Dei auxilio liberatus de idolatriae igne profugerit . . . Mor- tuus est Aran ante conspectum Thare
in igne Chaldaeorum: quod videlicet ignem nolens adorare igne consumptus sit. Syncellus (i. 185) follows our author: évertpioer “ABpadu Ta clówAa Tov патрӧѕ атой Kal ovy- KaTexavOn abrots 'Appàv ӨёХхш» opérat тд TÜp év vvkrí. Cedrenus (i 48) seems to have had our text before him : Hon бё éEnxoorév éros äywv ё `АВрайџ, ws ойк éddxee tov патёра melÜew xal Tovs &ANXovs oíikelovs THs тєрї TA єїдоћа, amooxéoOat detordatpovias, avOdver vuKTOS TOv EldWAWY éumpyjoas TOY oikov. avréy бё é£favaMovuévov of depo vojcavres dvannddct, BovrAdmevoe ёк pécov тод wupds &є\№ёсбо: rà eidwha. Ф№отіибтєроу 06 0 Apau TQ mpa-ypare Tpocdepóuevos ёи péow diapbeiperac тод rups. Cf. Bar-hebraeus, Historia
1932 A.M.
1936 A.M.
1951 A.M.
94 THE BOOK OF JUBILEES
and they buried him in Ur of the Chaldees. 15. And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with 16. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month
Terah his father in Haran two weeks of years.
to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, and he was alone as he sat and observed. 17. And a word came into his heart and he said: * All the siens of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out ?
18. If He desires, He causes it to rain, morning and evening ; And if He desires, He withholds it,
And all things are in His hand."
And he prayed that night and said
* My God, God Most High, Thou alone art my God, Aud Thee and Thy dominion have I chosen.
And Thou hast created all things, And all things that are are the work of Thy hands.
Dynastiarum, р. 13 (quoted by Fabricius, i. 422): Incenditque ille
stance of our text: évOa о 'Afpaày бекатёутє ёту тё татр cuvokhoas év-
templum idolorum in urbe Chaldae- orum, at Haran frater ipsius ad extinguendum ignem ingressus com- bnstus est. According to Beer (Leben Abr. 110) the same legend is found in Midr. b. Bechaii.
15. Haran. Eth. has Karan, i.e. jx, Haran, a city in the N.W. of
Mesopotamia. Cf. Gen. xi. 31.
16-18. Abram on the first of the seventh month seeks to determine the nature of the weather during the ensu- ing six rainy months (see note on xii. 27). In Ber. rabba 44, according to the Rabbis, God told Abram that he was a prophet and not a star-gazer. Cedrenus (i. 48-49) reproduces the sub-
voet тотё vuKros ÈK TRS TOV GoTpwy kwh- gews той émidvros корой катаскёуа- olai ту тоттта` Hv yap où peTpiws отд той патрдѕ йтасау Thy тойт Є&атктбєї<$ ётїттїнлу. Kal Om pera Ty éxaatou Tay C9rovuévwv Owutyvwouw, cuvinos тєрттї йтасау elvat THY TOL- айтуу Tepiepyylavy: dvvacbar yap а00: тд» дєбу, ef Bovdorro, peragKevotdaat трдѕ 70 olketov BovAnua тё mpoeyrwopméra. Cf. Book of Jashar (op. cit. ii. 1106). Some such idea seems to have been present to Philo, De Migr. Abr. xxxii.- xxxiii.
19. And Thee and Thy Dominion, etc. The MSS put this line at the end of ver. 19.
CHAPTER XII.
15-25 95
20. Deliver me from the hands of evil spirits who have sway over the thoughts of men's hearts,
And let them not lead me astray from Thee, my God.
And stablish Thou me and my seed for ever
That we go not astray from henceforth and for ever-
more."
21. And he said, * Shall I return unto Ur of the Chaldees who seek my face that I may return to them, ог am I to remain here in this place? The right path before Thee prosper it in the hands of Thy servant that he may fulfil (10) and that I may not walk in the deceitfulness of my heart, O my God.” 22. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: * Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee, and I shall make thee à great and numerous nation. 23. And I shall bless thee
And I shall make thy name great,
And thou wilt be blessed in the earth,
And in Thee will all families of the earth be blessed,
And I shall bless them that bless thee,
And curse them that curse thee. 24. And I shall be a God to thee and thy son, and to
thy son's son, and to all thy seed: fear not, from henceforth and unto all generations of the earth I am thy God.” 25. And the Lord God said: “Open his
mouth and his ears, that he may hear and speak with
22-28. Gen. xii. 1-3. 22. From the house of thy father.
Abram's life. Our text was before Syncellus, i. 185. Thus, contrary to
This implies separation from Terah (see 29-31). The phrase is omitted in Acts vii. 3, where the quotation is given a ditferent context.
25-26. From the overthrow of Babel (x. 26) the knowledge of the Hebrew language was lost till the 75th year of
his own system of chronology, he assigns the date in this connection as the beginning of the 41st jubilee. "Арх? той ий "IvfimAatov тар ‘EBpators. 'IoB5A бё map atrois 7 тпєутткоута- єттріѕ, ws elvai ато ’Adap кат" abrovs ёті me’ (so Róusch: MSS pe’) éros
1953 A.M.
96 THE BOOK OF JUBILEES
his mouth, with the language which has been revealed" ; for
it had ceased from the mouths of all the children of men from the day of the overthrow (of Babel).
26. And I
opened his mouth, and his ears and his lips, and I began to
speak with him in Hebrew in the tongue of the creation. 27. And he took the books of his fathers, and these were written in Hebrew, and he transcribed them, and he began
from henceforth to study them, and I made known to him
that which he could not (understand), and he studied them.
during the six rainy months.
28. And it came to pass in
the seventh year of the sixth week that he spoke to his
father, and informed him that he would leave Haran to go
into the land of Canaan to see it and return to him.
And Terah his father said unto him; “Go in peace:
"ABpady érn Ba’ (=2001: so Rónsch: MSS fv"), б ёуує\оѕ о ХА» TQ Моо etmev аўт, ёт. Tov 'Afpaày. éym edldata Tiv» ‘ЕВраїда y\dooav Kara rijv dm’ архӯѕ ктісєшѕ, AaXetv Tà marpia тарта, ws év Aert) Keira Tevése. The above reckoning agrees exactly with onr text if we take into account the fact that Syncellus wrongly takes a jubilee as 50 years instead of 49 years. Syncellus thus finds that ou the Ist year of the 41st jubilee, 2001 years have elapsed from Adam till the 85th year of Abram. Accord- ing to our text Abram was 75 years old in 1951 and therefore 85 in 1961. Now 40 jubilees+1=1961, but Syn- cellus, reckoning the jubilee at 50 years, wrongly made the total 2001. A curtailed form of the above state- ment is reproduced by Cedrenus, i. 48. Again the writer of the Clementine Recognitions, i. 30, knew the substance of our text : Quinta decima generatione primo omnium homines idolum statu- entes adoraverunt, et usque ad illud tempus divinitus humano generi data Hebraeorum lingua tenuit monarchiam.
A different tradition from that in our text appears in the Catena Nicephori, i. col. 177, on Gen. xi. 8, where Heber is said to have alone retained the Hebrew language, because he took no part in the building of
Babel. In the next colophon of the same work the same statement is attributed to Diodorus of Antioch (378-394 A.D.) А similar view is set forth in Augustine, De Civ. Dei, xvi. 11, and in Cedrenus, i. 22: parl бё dra uóvos 0 "Egep 0 той Фа\єк marhp ov cvvéÜero TH mpaker THs пируотоиаѕ' бб kal rijs TOv GAwY фор cvyxe- Gelons т} той "ЕВер ойк атоћєто. According to Malan, Book of Adam and Eve, p. 245, this view was pro- pounded by Bar-hebraeus (Syr. p. 9). 25. Language which has been re- vealed. Cf. Clementine Recognitions i. 30: Divinitus humano generi data
Hebraeorum lingua (see preceding note).
Day of the overthrow. See note on х. 26,
27. The books of his fathers. See note on xxi. 10.
Six rainy months, This means the winter in the East. It is the time for study. Тһе expression is Talmudic : oowin min’ (Таап. 35; Erubin 56 a) in opposition to monn mw, the days of the Sun, ze. the summer.
29-31. Singer (Das Buch der Jubiläen, p. 170) is no doubt right in saying that this passage owes its exist- ence to the author's wish to protect Abram against the reproach of leaving his aged father (see Ber. rabba 39).
CHAPTERS XII. 26-XIII. 3 97
May the eternal God make thy path straight, And the Lord [(be) with thee, and] protect thee from all evil, And grant unto thee grace, mercy and favour before those who see thee, And may none of the children of men have power over thee to harm thee; Go in peace. 30. And if thou seest a land pleasant to thy eyes to dwell in, then arise and take me to thee and take Lot with thee, the son of Haran thy brother, as thine own son: the Lord be with thee. 31. And Nahor thy brother leave with me till thou returnest in peace, and we go with thee all together."
Abram journeys from Haran to Shechem in Canaan, thence to Hebron and thence to Egypt, 1-14a. Returns to Canaan where Lot separates from him, and receives the promise of Canaan and journeys to Hebron, 140-21. Chedor- laomer's attack on Sodom and Gomorrah: Lot taken cap- tive, 22-24. Law of tithes enacted, 25-29. (C£. Gen. xii. 4-10, 15-17, 19-20, xiii. 11-18, xiv. 8-14, 21-24.)
XIIL And Abram journeyed from Haran, and he took Sarai, his wife, and Lot, his brother Haran’s son, to the land of Canaan, and he came into fAsshur}, and proceeded to Shechem, and dwelt near a lofty oak. 2. And he saw, and, behold, the land was very pleasant from the entering of Hamath to the lofty oak. 3. And the Lord said to him:
Accordingly, Abram is to return and ХИТ. 1. Cf. Gen. xii. 5-6.
fetch his father. As Terah is still TAsshur.] 1 have obelised this as alive at the age of 147 (see xi. 10, 15) corrupt. We should expect “ Canaan." it follows that our author accepts 205 a has Sûr.
years in Gen. xi. 32 (Mass, LXX) as Shechem. Eth. has Sakimón.
the age of Terah when he died. The 2. Hamath. Eth. has 'Émáth. See Samaritan here has 145, and this is the поќе on x. 33.
text presupposed by Acts vii. 4. It Lofty oak. So LXX Gen. xii. 6; is accepted by Budde and Dillmann. Mass. = “oak of Moreh.”
1954 A.M.
98 THE BOOK OF JUBILEES
“To thee and to thy seed will I give this land” 4. And he built an altar there, and he offered thereon a burnt sacrifice to the Lord, who had appeared to him. 5. And he removed from thence unto the mountain . . . Bethel on the west and Ai on the east, and pitched his tent there. 6. And he saw and behold, the land was very wide and good, and everything grew thereon—vines and figs and pomegranates, oaks and ilexes, and terebinths and oil trees, and cedars and cypresses and date trees, and all trees of the field, and there was water on the mountains. 7. And he blessed the Lord who had led him out of Ur of the Chaldees, and had brought him to this land. 8. And it came to pass in the first year, in the seventh week, on the new moon of the first month, that he built an altar on this mountain, and called on the name of the Lord: * Thou, the eternal God, art my God.” 9. And he offered on the altar a burnt sacrifice unto the Lord that He should be with him and not forsake him all the days of his life. 10. And he removed from thence and went towards the south, and he came to Hebron, and Hebron was built at that time, and he dwelt there two years, and he went (thence) into the land of the south, to Bealoth, and there was a famine in the land.
‚11. And Abram went into Egypt in the third year of the
week, and he dwelt in Egypt five years before his wife was torn away from him. 12. Now Tanais in Egypt was at
3-5. Cf. Gen. xii. 7-8. 5. Untothemountain . . . Bethelon the west, etc. After “mountain” there is
8. On the new moon of the first month. So cd, which is to be pre- ferred to the reading of æ b as Praetorius
probably a loss of the words: “їо the east of Bethel with." This lacuna is not marked in the MSS. Zasemt after ВС] in a may be а соггир- tion of westa=ev. If so, it should be placed before Bétél | bcd read “unto the mountain of Bethel," etc.
Ai. Eth.'Aggé, LXX 'Ayyat,
6. Date trees=bdilanés (= áXavos), au emendation of а bibanés. cd read libinés, which Dillmann takes to mean “pine trees,"
and Littmann have pointed out.
Thou, the eternal God, art (bcd). а, * And said, the eternal God is.” See ver. 16.
9-10. Cf. Gen. xii, 85-10.
10. Hebron. Eth. Kébrón.
Bealoth, Latin Bahalot, LXX BaaA- wð (Mass. mbya). A town in the south of Judah, Jos. xv. 24, as Littmann has recognised. MSS corruptly Bóa Lóth.
12. Tanais, te. Zoan, jys (LXX
CHAPTER XIII.
4-20 99
that time built—seven years after Hebron. 13. And it came to pass when Pharaoh seized Sarai, the wife of Abram, that the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife. 14. And Abram was very glorious by reason of possessions in sheep, and cattle, and asses, and horses, and camels, and menservants, and maidservants, and in silver and gold exceedingly. And Lot also, his brother’s son, was wealthy. 15. And Pharaoh gave back Sarai, the wife of Abram, and he sent him out of the land of Egypt, and he journeyed to the place where he had pitched his tent at the beginning, to the place of the altar, with Ai on the east, and Bethel on the west, and he blessed the Lord his God who had brought him back in peace. 16. And it came to pass in the forty-first 1963 a.m. jubilee, in the third year of the first week, that he returned to this place and offered thereon a burnt sacrifice, and called on the name of the Lord, and said: “Thou, the most high God, art my God for ever and ever.” 17. And in the fourth 1964 a.m. year of this week Lot parted from him, and Lot dwelt in Sodom, and the men of Sodom were sinners exceedingly. 18. And it grieved him in his heart that his brother’s son had parted from him; for he had no children. 19. In that year when Lot was taken captive, the Lord said unto Abram, after that Lot had parted from him, in the fourth year of this week: “Lift up thine eyes from the place where thou art dwelling, northward and southward, and westward 20. For all the land which thou seest I 16. Thou, the most high God, etc.
and eastward.
Taviv). The statement in this verse
is drawn from Num. xiii. 22.
18-152, Cf. Gen. xii. 15-20. Our author conceals Abram's deception of Pharaoh relative to Sarai, and omits Gen. xii 18. The Book of Jashar expands all the details of the Biblical account.
15. Journeyed to the place where he had pitched his tent, etc. Cf. Gen. Bll, 8, 4,
At on the east, etc. See on ver. 5.
Cf. ver. 8.
17. Lot parted from him. xiii. 11,
18. It grieved him = 'akajó. бо b. Cf. Sir. xi. 22 for this transitive use. а has'ak'ij,d 'a'ékajü. с gives hazana, a conjecture right in sense.
19-21. Cf. Gen. xiii. 14-18.
19. This week MSS add ‘and said" against Latin and Gen. xiii.
Cf. Gen.
100 THE BOOK OF JUBILEES
shall give to thee and to thy seed for ever, and I shall make thy seed as the sand of the sea: though a man may number the dust of the earth, yet thy seed shall not be numbered. 21. Arise, walk (through the land) in the length of it and the breadth of it, and see it all; for to thy seed shall I give i" And Abram went to Hebron, and dwelt there. 22. And in this year came Chedorlaomer, king of Elam, and Amraphel, king of Shinar, and Arioch, king of Séllásar, and Térgal, king of nations, and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea. 23. And they took captive Sodom and Adam and Zeboim, and they took cap- tive Lot also, the son of Abram's brother, and all his pos- sessions, and they went to Dan. 24. And one who had escaped came and told Abram that his brother's son had been taken captive and (Abram) armed his household
servants. 25.
^ A : for Abram, and for his seed, a
20. Sand of the sea. This expres- sion is borrowed from Gen. xxii 17. Gen. xiii. 16 has here: “dust of the earth."
Not be numbered. Gen. xiii. 16 omits the negative ; but it is also found in Onkelos.
21. I have added ‘‘through the land" from Gen. xiii. 17, since the expression “length of it" presupposes its presence in the text, otherwise we have to go back twenty-three words in the Ethiopic for the antecedent of “it.” The Latin is here defective, omitting ** through the land in its length and.”
22-29. Cf. Gen. xiv.
22. Chedorlaomer. gómór. А
Amraphel. Eth. has "'Amárphel. Cf. Gen. xiv. 1 (LXX) 'Адарфах^.
Séllasar. Possibly a corruption of Ellásar, since sê and 'é are easily coun- fused in Ethiopic ; but the corruption originated in the Greek, since A in Gen. xiv. 1 has ZeAAacap; ог in the Hebrew, as the Syriac has Dalasar and the Targum of Ps.-Jon. Telassar.
Eth. has Kódólá-
tenth of the
Térgál, i.e. Tidal of Mass. has Taril and LXX Oapyan.
Gomorrah. | Eth. Gómór.
King of Sodom fled. Our author here corrects the apparent contradiction in Gen. xiv. 10, 17.
Vale of Siddim. An easy emenda- tion of a corrupt text. See my Eth. text (p. 48).
23. Adam, i.e. Admah.
Syr.
They went. Text which has ‘‘he went " should be emended.
To Dan. Cf. Gen. xiv. 14.
24. One who had escaped. Gen.
xiv. 18. This person was named Oni according to the Book of Jashar (Migne’s Dict. des Apoer. ii. 1125).
And (Abram) armed his household servants. Gen. xiv. 14. For “armed” (abd), с corruptly reads “made atone- ment for." Onkelos (r~) supports the rendering which our text gives of ру in Gen. xiv. 14. The LXX 7pl@unoe and Vulg. numeravit which presuppose pr the text of the Samaritan.
25. At the beginning of this verse there is obviously a lacuna, for the text
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21-29
first-fruits to the Lord, and ordinance for ever that they
IOI
the Lord ordained it as an should give it to the priests
who served before Him, that they should possess it for ever.
26. And to this law there is
no limit of days; for He hath
ordained it for the generations for ever that they should give to the Lord the tenth of everything, of the seed and of the wine and of the oil and of the cattle and of the sheep. 27. And He gave (it) unto His priests to eat and to drink
with joy before Him.
28. And the king of Sodom came to
him and bowed himself before him, and said: * Our Lord Abram, give unto us the souls which thou hast rescued, but
let the booty be thine" 29 “І lift up my hands to the
is anacolouthic. с removes the anacol- outhon by changing 'astarasaja = “armed” of «bd into 'astascraja— ** made atonement for." Thus instead of *'(Abram) armed his household servants . . . . for Abram" we have “ his household servant made atone- ment for Abram." But this change is against the best MSS, which are like- wise supported by Gen. xiv. 14 (see note on ver. 24), and it does not dis- pense with the necessity of assuming a lacuna at the close of ver. 24. The lacuna, drawn attention to in our text, would naturally contain au account of Abram's pursuit of the kings and recovery of the captives and spoil. It no doubt told also of Melchizedek ; for ver. 25 presupposes Gen. xiv. 18b- 20° by declaring that the tithes belong to the priests. In Nedar 326 it is said that the priestly office passed from Melchizedek’s successors to those of Abraham because Melchizedek sinned in blessing Abraham before he blessed God (Beer, Buch der Jubilüen, p. 74). Since Beer had before him the corrupt reading of c, which tries to obviate the anacolouthic nature of the text, he assumed that the text contained no reference to Melchizedek. It is true that this passage has always been a stumbling-block tostrict Jews. Thus it was urged against them by Justin (Dial. с. Tryph. 19: dmepírumros fv 6 lepeds то? vpicrou MeAxiwedéx, ф kal dexdras
. And Abram said unto him: Most High God, that from a
тросфорӣѕ 2dwxev 'ABpaápu) that Mel- chizedek was uncircumcised to whom Abram gave tithes, andalso by Tertullian, Adv, Jud. iii.: Patriarchae incircumcisi fuerunt, ut Melchisedech qui ipsi Abrahae jam circumeiso . . . panem et vinum obtulit incireumcisus. То evade such attacks some Jewish writers declared that Melchizedek was born circumcised (Ber. rabba 43 ; for other references see Singer, p. 122 note); also that Melchizedek was identical with Shem (Targum Jon. and Jerus. on Gen. xiv. 18; Nedar 320; Ber. rabba 44: Book of Jashar (Dict. des Аросг. ii. 1125); see Beer, Leben Abrahams, 142 ; Singer, Das Buch der Jubiläen, 122 note for further references), These evasions were apparently unknown to Philo and Josephus. In connection with the fact that Melchizedek was called “а priest of the most high God” (Gen. xiv. 18) we should remember that the Maccabeans called themselves by this title (see note on xxxii. 1). Now since our author (see Introd. § 21) is an apologist of the Maccabean dy- nasty, it is not probable that he would omit all reference to Melchizedek who first bore the title they afterwards as- sumed.
26. From the enigmatical words of Gen. xiv. 20 **he gave him a tenth of all" our author derives the law of universal tithing. See xxxii. 15.
28-29. Cf. Gen. xiv. 21-24.
102 THE BOOK OF JUBILEES
thread to a shoe-latchet I shall not take aught that is thine, lest thou shouldst say I have made Abram rich; save only what the young men have eaten, and the portion of the men who went with me—Aner, Eschol, and Mamre. These will take their portion."
Abram receives the promise of a som and of 4nwwmerable Offers a sacrifice and rs told of his God’s covenant with Abram, (Cf. Gen. xv.,
descendants, 1-7. seed being in Egypt, 8-17. 18-20. Hagar bears Ishmael, 21-24. xvi. 1-4, 11.)
XIV. After these things, in the fourth year of this week, on the new moon of the third month, the word of the Lord came to Abram in a dream, saying: “ Fear not, Abram ; I am thy defender, and thy reward will be exceeding great.” 2. And he said: “Lord, Lord, what wilt thou give me, seeing I go hence childless, and the son of Maséq, the son of my handmaid,is the Dammasek Eliezer: he will be my heir, and to me thou hast given no seed.” 3. And He said unto him: “This (man) will not be thy heir, but one that will come out of thine own bowels; he will be thine heir.” 4. And He brought him forth abroad, and said unto him: “Took toward heaven and number the stars, if thou art able to number them.” 5. And he looked toward heaven, and beheld the stars. And He said unto him: “So shall thy seed be.” 6. And he believed in the Lord, and it was counted to him for righteousness. 7. And He said unto
29. Aner. Eth. has 'Aunán.
XIV. 1-6. Cf. Gen. xv. 1-6.
2. Lord, Lord. Probably = Aécmora Куре as in LXX of Gen. xv. 2= 318 am
The son of Máség, the son of my handmaid. The Greek translator (aud also the LXX) wrongly took pep (= “ possession") to be а proper name.
Instead of “the son of Máséq"' we should have *the possessor." Next, "the son of my handmaid" =ó olxoyevjs pov. Henceourtext— mzj2 penya. Subse- quent tradition made much of Eliezer. He was said to be one of the seven righteous men who had not tasted of death (Baba bathra 58 a). 7. Cf. Gen. xv. 7.
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him: “I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; and I shall be God unto thee and to thy seed after thee." 8. And he said: * Lord, Lord, whereby shall I know that I shall inherit (t) ?" 9. And He said unto him: “ Таке Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon." 10. And he took all these in the middle of the month; and he dwelt at the oak of Mamre, which is near Hebron. 11. And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not. 12. And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them. 13. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, and it was said unto Abram: “ Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them four
hundred years.
And I shall be God unto thee (cd). ab read “to be God unto thee.”
8-9. Cf. Gen. xv. 8-9.
8. Lord, Lord. See note on ver. 2.
9. An heifer of three years, etc. The Mass., LXX, Ps.-Jon., Wajikra rabba 14, Joseph. Ant, i. 10. 3 mention one animal of each kind, as here. On the other hand, Gen. rabba aud Onkelos on this verse prescribe three of each kind. So also Rashi, Nachmanides, Kimchi according to Beer (Leb. Abr. 20, 121).
10. In the middle of the month. Ps.-Jon. ou Exod. xii. 40, and the Seder Olam 5, state that this event took place on Nisan 15.
Dwelt at the oak of Mamre. Gen. xiv. 13.
11-12. Cf. Gen. xv. 10-11.
12. The pieces. The MSS have here *'that which was spread out” = табёрта, which I have taken to be a corruption
Cf.
14. And the nation also to whom they will
of rug0Évra: cf. LXX rà dexoroun- para. This would imply the reading nw. But табёута might possibly be a corruption of kraOévra = pw» as in Mass. text. In that case we should render *carcases." Observe that LXX (=ёт! rà copara ёті Ta д:ҳоторђрата) had clearly pu by pism5y before it.
And Abram drove them away kal amecéBnoev (= Mass. ag) aùrà ' Аброй. (Aquila). LXX = kal avveká0iev avrois ' ABpág.
13-16. Cf. Gen. xv. 12-16.
18. Тлеу will bring them into bondage. So LXX and Vulgate. Mass., Sam., and Syr. = * they will be in bondage tothem.”
Four hundred years. In Gen. xv. 13 the length of the sojourn in Egypt is given as 400 years, but in Exod. xii. 40 as 430. But since neither number agrees with the period caleu- lated from the ages of Kohath, Amram
104 THE BOOK OF JUBILEES
be in bondage shall I judge, and after that they will come forth thence with much substance. 15. And thou wilt go to thy fathers in peace, and be buried in a good old age. 16. But in the fourth generation they will return hither; 17. And he awoke from his sleep, and he arose, and the sun had set ; and there was a flame, and behold! a furnace was smoking, and a flame of fire passed between the pieces. 18. And on that day the Lord made a covenant with Abram, saying: “To thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates, the Kenites, the Kenizzites, the Kadmonites, the Perizzites, and the Rephaim, the Phakorites, and the Hivites, and the Amorites, and the
for the iniquity of the Amorites is not yet full"
Canaanites, and the Girgashites, and the Jebusites."
in Exod. vi. 18, 20, and Moses at the iime of the Exodus, vii 7; tradition early assumed that the above periods include the sojourn of the patriarchs in Canaan before the migration. Thus the LXX in Exod. xii. 40 insert the words xal ёи yp Xaváav after év «yn Alyimrw, and the same addition is found in the Samaritan Pentateuch. The period of 400 or 430 years was reckoned from the date of its announce- ment in Gen. xv. 18, according to St. Paul, Gal. iii. 16, 17 ; Joseph. Ant. ii. 15.2; Ps.-Jon. in Exod. xii. 40, but our text reckons the 430 years from Isaac’s birth. On the other hand, Philo (Quis rer. div. her. 54) sets down the actual sojourn of Israel in Egypt at 400 years, and likewise Josephus (Ant. ii. 9. 1; Bell. Jud. v. 9.4). According to Ps. - Jon. on Exod. xii. 40, 41 the 430 years are explained as follows: 400 years elapsed between Isaac’s birth, which took place when Abraham was 100 years old (Gen. xxi. 5), and the Exodus ; and 480 between the date of God’s promise to Abraham (Gen. xv. 13) and the Exodus ; for this promise was given 30 years before Isaac’s birth. Thus 430 years=30 (years between promise in Gen. xv. 13 and birth of Isaac)+ 60 (years from birth of Isaac to birth of Jacob)+ 180 (being age of Jacob on his arrival in Egypt, Gen. xlvii. 9)+
210 (years of sojourn in Egypt) Ac- cording to this chronology it follows that Abram was 70 years old when he wituessed the vision in Gen. xv. 7-21. But according to Gen. xii. 4 Abram was already 75 when he left Haran. This difficulty obliged later Jewish ex- pounders to assume that Abram had paid an earlier visit in his 70th year to Canaan, aud that Gen. xv. 7-21 belongs to that earlier visit and that its present context is accordingly wrong. This method of exposition is followed in the Book of Jashar where Gen. xv. 7-21 is first recounted (Dict. des Арост. ii. 1119) and subsequently Gen. xv. 1-6 (ii. 1125-1126). The double journey to Canaan is referred to by R. Nehemiah in Ber. rabba 39. For other references tolater Jewish literatureon thisquestion see Beer, Leb. Abr. 118-120.
Of this later form of exposition our book knows nothing.
16. Fourth generation. A genera- tion means here 100 years. Isaac was born when Abraham was 100 years old (Gen. xxi. 5).
17-18. Cf. Gen. xv. 17-21.
17. The pieces. Emended. See note on ver. 12, where the same corruption is found.
18. The Hivites. Found in Sam. and LXX of Gen. xv. 20, but not in Mass., Syr., or Vulg.
CHAPTERS XIV. 15-XV. 1 105
And the day passed, and Abram offered the pieces, and the birds, and their fruit-offerings, and their drink-offerings, and the fire devoured them. 20. And on that day we made a covenant with Abram, according as we had covenanted with Noah in this month; and Abram renewed the festival and ordinance for himself for ever. 21. And Abram rejoiced, and made all these things known to Sarai his wife; and he believed that he would have seed, but she did not bear. 22. And Sarai advised her husband Abram, and said unto him ; “Go in unto Hagar, my Egyptian maid: it may be that I shall build up seed unto thee by her" 23. And Abram hearkened unto the voice of Sarai his wife, and said unto her, *Do (so) And Sarai took Hagar, her maid, the Egyptian, and gave her to Abram, her husband, to be his wife. 24. And he went in unto her, and she conceived and bare him a son, and he called his name Ishmael, in the fifth year of this week; and this was the eighty-sixth 1965 a.m. year in the life of Abram.
Abram celebrates the feast of first-fruits, 1, 2: his name changed and circumcision instituted, 3-14. Barats name changed and Isaac promised, 15-21. Abraham, Ishmael, and all his household circumcised, 22-24. Oir- cumcision an eternal ordination, 25, 26. — Israel. shares this honour with the highest angels who were created circumcised, 27-29. Israel subject to God alone: other nations to angels, 30-82. Future faithlessness of Israel, 33, 34. (СЁ Gen. xvii.)
XV. And in the fifth year of the +fourth+ week of this 1979 a...
19. The pieces. Emended. See note and the same day of the month by our on ver. 12, where the same corruption author. is found. 214.24ab, Cf. Gen. xvi. 1-4.
20. On that day, i.e. the 15th Sivan. 24. And he called his name Ishmael. We have already seen (see note on vi. Cf. Gen. xvi. 11. 17-18) that the Covenant with Noah was XV. 1. tFourtht (acd). b reads probably assigned to the same month “seventh.” It should be ‘‘ third,” here
THE BOOK OF JUBILEES
jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain
and in xvi. 15, as Dillmann recognised. (Cft, xvii. 1.
In the third month, in the middle of the month. From a comparison of xv. land xliv. 4, 5 (see notes also on i. 1, vi. 17-18, xiv. 20) it follows that the feast of weeks was celebrated on the fifteenth of the third month (Sivan). Since this reckoning deviates from that of the Pharisees abont the beginning of the Christian era, and as there were many divergent views in Judaism about, before, and after that period, we must here inquire briefly into the origin and nature of these views.
То begin with, it is clear that they all arose from the various meanings attached to the word “Sabbath” in Lev. xxiii. 15, 16. In these verses it is ordained that the feast of weeks should fall on the fiftieth day after the offering of the Paschal wave-sheaf. Now. this sheaf was waved ‘‘on the morrow after the Sabbath" (Lev. xxiii. 11, 15, noannd navn). In what sense, then, are we to take the word “Sabbath”? Two ways are possible :—(1) It may be taken to mean merely a feast day. (2) It may be taken in its strict sense as the weekly Sabbath.
(1) First the word ‘‘Sabbath” is taken in the general sense of a feast- day. Now the first day of unleavened bread (Lev. xxiii. 7) was such a day ; but the seventh (Lev. xxiii. 8) was no less so. Hence two different computa- tions arise from this interpretation of the word, (i) the first of which inter- prets the first day of unleavened bread as the Sabbath, and (ii) the second which interprets it of the seventh day.
(i) The first interpretation, which took the Sabbath to be the first day of un- leavened bread (Nisan 15), naturally understood the phrase “the morrow after the Sabbath" to designate Nisan 16, with- out regard to the day of the week. This wasthe interpretationof the Pharisees in our Lord's time. This view is first at- tested in the LXX, where the phrase in question is rendered by ту érabptov tis mpwrys (here 7) mpwry=navn), exactly asin Ps.-Jon. on Lev. xxiii 15, snap пхор Nay xov; in the Targum of Onkelos (кау кзз onan) where “the Sabbath"
is simply rendered “the feast day"; in Josephus, Ant. iii. 10. 5, тт бё devrépa Tv agvuwv иёра; in Philo, De Septenar. 20, where the day for waving the sheaf is said to be the second day of unleavened bread: ‘Eoprh дё gorw Т) pera THY трфтту є000 пиёра. The Mishna, also (Chag. ii. 4 ; Menach. x. 1-3), maintains this inter- pretation against conflicting expositions. Sinee on this view the sheaf-waving took place on Nisan 16, the feast of weeks, fifty days later, was usually celebrated on Sivan 6, without regard in either case to the day of the week. (ii) But others took the Sabbath to mean the seventh day of unleavened bread, which was also a day of rest. As the Sabbath in this case was Nisan 21, the morrow after the Sabbath was Nisan 22. This is actually the course pursued by the (a) Falashas or Abyssinian Jews. They reckon the fifty days from Nisan 22 and thus the feast of weeks falls on Sivan 12 as they use alternate mouths of thirty and twenty-nine days (see d'Abbadie іп Univ. Isr. Juillet 1851, p.482). (b) Again this view is attested by the Syriac version of Ley. xxiii. 11, 15, as existing before 100 a.D. Thus
it renders the Hebrew phrase jA Lihas Qa = “after the second
(feast) day,” that is Nisan 21. (c) But the usage is as early as the second cent. B.C.; for it appears in our text. At the beginning of this note we found that the feast of weeks took place on the Sivan 15. If we count back fifty days (reckoning the second month at twenty-eightidays),we arrive at Nisan 22 when the wave-sheaf was offered. Thus Jubilees alsointerpreted the phrase “ the morrow after the Sabbath’’as meaning the day after the seventh day of unleavened bread, which was a special day of rest. (2) But on the fact that the simple term “Sabbath” stands elsewhere only as the weekly Sabbath, are based other early uses among the Jews as well as certain modern speculations. Thus the Baithusians'(Menachoth 65 a) took “е morrow after the Sabbath” to be the day after the weekly Sabbath which occurred during the feast of unleavened
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harvest. 2. And he offered new offerings on the altar, the first-fruits of the produce, unto the Lord, an heifer and a goat and a sheep on the altar as a burnt sacrifice unto the Lord; their fruit-offerings and their drink-offerings he offered upon the altar with frankincense. 3. And the Lord appeared to Abram, and said unto him: “I am God Almighty ; approve thyself before Me and be thou perfect. 4. And I will make My covenant between Me and thee, and
I will multiply thee exceedingly.”
5. And Abram fell on
his face, and God talked with him, and said: 6. “ Behold My ordinance is with thee, And thou wilt be the father of many nations.
7. Neither will thy name any more be called Abram, But thy name from henceforth, even for ever, shall be
Abraham.
For the father of many nations have I made thee.
8. And I shall make thee very great,
And I shall make thee into nations,
And kings will come forth from thee. 9. And I shall establish My covenant between Me and thee, and thy seed after thee, throughout their generations, for an
bread. Frankel (Einfluss d. pal. Exeg. 1851, pp. 136-137) holds that the тӯ éma)óptov THs mpwrns of the LXX is directed against this view. The Karaite Jews (Trigland, Diatribe de Secta Karae- orum, 1709; Fürst, Geschichte des Karüerthwms, 1865) and likewise the Samaritans follow the strict interpreta- tion of the term Sabbath in this con- nection. Very many modern scholars hold strongly to some form of this theory, as Hitzig (Ostern w. Pfingsten, 1897 and Ostern и. Pfingsten im zweiten Dekalog, 1838), who maintained that in the Hebrew calendar Nisan 14 and 21 were always Sabbaths and that "the morrow after the Sabbath " was Nisan 22. Knobel (on Lev. xxiii. 11) agreed with Hitzig, save that he identified the day of the sheaf-waving with Nisan 15. Saalschütz (Das Mos.
Recht,? 1858, p. 420), Fürst (Hed. u. chald. Wörterbuch, 1863, under word nav), Wellhausen (Jahr. f. deutsch. Theol. xxii.) Dillmann (on Lev. xxiii. 11),von Orelli (Herzog's Real Encyc? xi. 264) accept in one form or another the Sadducean interpretation. In addition to the above literature, see the Articles on Pentecost (Pfingstfest) in Hasting's Bible Dictionary; Herzog's Real Encyc.* and Schenkel’s Bibel- Lexicon.
2. An heifer and a gout, ete. Cf. xiv. 9. These are not the sacrifices prescribed for this festival in Lev. xxiii. 18-20.
3-4. Cf. Gen. xvii. 1-2.
8. Approve thyself. СЕ LXX, evapé- стє and Syr. Oa, which are all free
renderings of Sanz. 5-10. Cf. Gen. xvii. 3-8.
108 THE BOOK OF JUBILEES
eternal covenant, so that I may be a God unto thee, and to thy seed after thee. 10. (And I shall give to thee and to thy seed after thee) the land where thou hast been a sojourner, the land of Canaan, that thou mayst possess it for ever, and I shall be their God.” 11. And the Lord said unto Abraham: “ And as for thee, do thou keep My covenant, thou and thy seed after thee; and circumcise ye every male among you, and circumcise your foreskins, and it will be a token of an eternal covenant between Me and you. 12. And the child on the eighth day ye will circumcise, every male throughout your generations, him that is born in the house, or whom ye have bought with money from any stranger, whom ye have acquired who is not of thy seed. 13. He that is born in thy house will surely be circum- eised, and those whom thou hast bought with money will be circumcised, and My covenant will be in your flesh for 14. And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul will be cut off from his people, for
an eternal ordinance.
10. (And I shall give to thee and to thy seed after thee). These words, lost through homoioteleuton, I have restored from Gen. xvii. 8.
11-13. Cf. Gen. xvii. 9-13.
12. The child (or ** children ") on the cighth day ye will circumcise. This form of Gen. xvii. 12 is found only in the Eth. vers. of that passage and in our text. It seems to be a deliberate change of “the child of eight days ye shall cir- cumcise," as in Gen. xvii. 12. See on ver. 14.
14. Cf. Gen. xvii. 14.
On the eighth day. These words, which are not found in the Mass., Syr., and Vulg., are, however, attested by the Sam. and LXX. Also in Origen's Commentary in Ep. ad Rom. ii. 18 (Lommatzsch, vi. 123-124): Incir- cumcisus masculus, qui non fuerit circumcisus in carne praeputii sui die octavo, exterminabitur anima illa ; and in Ambrose, Epist. 72, who remarks on Aquila's statement that this clause is
wanting in the Hebrew. See on ver.
As the Sabbath is the first, so cir cumcision is the second cardinal com- mand of Judaism. In opposition to ihe laxity introduced by Greek culture the command in Gen. xv. 14 is enunci- ated afresh and the requirement added that it should he performed on the eighth day of the child's life. Owing to Greek influences, even hefore the reign of Antiochus IV., many Jews of noble birth had undergone surgical operations in order to appear like Greeks when undressed (1 Macc. i. 15; As- sumpt. Mos. viii 3; Joseph. Ant. xii. 5. 1) Subsequently Antiochus had taken the severest measures to prohibit circumcision (1 Macc. i. 48, 60, ii. 46). To withstand the Hellenis- ing attitude towards circumcision our author emphasises what was apparently the current view of his time, 7.e., that circumcision should he performed on the eighth day—the current view ; for
CHAPTER XV.
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15. And God said unto Abraham: “ Аз for Sarai thy wife, her name will no more be called Sarai, but Sarah will be her name. 16. And I shall bless her, and give thee a son by her, and I shall bless him, and he will become a nation, and kings of nations will proceed from him." 17. And Abraham fell on his face, and rejoiced, and said in his heart: “Shall а son be born to him that is a hundred years old, and shall Sarah, who is ninety years old, bring forth?" 18. And Abraham said unto God: “O that Ishmael might live before thee!" 19. And God said: “ Yea, and Sarah also will bear thee a son, and thou wilt call his name Isaac, and I shall establish My covenant with him, an everlasting covenant, and for his seed after
he has broken My covenant.”
the words enjoining it were in both Jewish and Samaritan copies of the Hebrew text of Gen. xvii. 14 (see above). This strict view was subsequently re- laxed. Thus, according to Shabb. xix. 5: “А child could be circumcised on the 8th, 9th, 10th, 11th, or 12th day, neither earlier norlater. Howso? Usually it is circumcised on the 8th day. Should it be born on the evening, it is circumcised on the 9th: should it be born on Friday evening it is circumcised on the 10th: should the Sunday be a festival, ‘on the lith: should the Sunday and Monday be New Year's days, on the 12th. If the child is ill, it is not circumcised till well.” But the Sama- ritans have held fast to the severer regulation to the present day. In letters of the Samaritans communicated by de Sacy to T. Scaliger (Eichhorn’s Repertor, xiii. 261) it is said: ‘Ме circumcise the male on the eighth day and do not defer circumcision a single day (minx ev vins №5) . . . but the Jews defer it one day or more." That the severer form of the halacha prevailed among the Jews themselves as late as the second cent. A.D. might be inferred from Justin Martyr (Dial. c. Tryph. 27): “Did God wish those to sin who are circumcised or do circumcise оц the Sabbaths? for He commands that on the eighth day—even though it happen to be a Sabbath—those who are born should always be circumcised (r7 774épq.
тў 0удӧр ёк mavrós TepiréuverOar Tavs yevenbévras opoiws Kav Ñ иёра Tov gagBárcv;) Could not He have the infants circumcised one day before or one day after the Sabbath, if He knew that it was a sinful act on the Sabbath 2?” This custom is also regarded as obli- gatory by the Falashas or Abyssinian Jews. Cf. Abbadie, Univ. Isr. Avr. p. 481,1851 (quoted by Singer, p. 289 note). We might observe here that our book knows nothing of the later traditions that the patriarchs such as Adam, Seth, Enoch, Noah, Shem, Terah, Jacob and six others were born circumcised (Mid- rash Tillin 105, Soteh 105, quoted by Hershon, Treasures of Talmud, 238, 240, 241). Ber. rabba 48 affirms this of Melchizedek. For other references see Singer, p. 301 note.
We might observe here that our book knows nothing of the barbarous mode of circumcision ordered by the 'Talmudists and Bar Cochba, in order to make it impossible to obliterate the signs of it by any such surgical opera- tion as is referred to above. This mode was known as the ny»5, or “the laying bare." This mutilation after the removal of the foreskin is still practised. See Hershon, Genesis, p.
15-22. Cf. Gen. xvii. 15-22.
16. 7 shall bless him. So also the Sam., LXX, Syr. and Vulg. of Gen. xvii. 16, whereas the Sam, makes the rest of
I10 THE BOOK OF JUBILEES
him. 20. And as for Ishmael also have І heard thee, and behold I shall bless him, and make him great, and multiply him exceedingly, and he will beget twelve princes, and I shall make him a great nation. 21. But My covenant shall I establish with Isaac, whom Sarah will bear to thee, in these days, in the next year.” 22. And He left off speak- ing with him, and God went up from Abraham. 23. And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had bought with his money, every male in his house, and circumcised the flesh of their foreskin. 24. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 25. This law is for all the generations for ever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained and written on the heavenly tables. 26. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which the Lord made with Abraham, but to the children of destruc- tion; nor is there, moreover, any sign on him that he is the Lord’s, but (he is destined) to be destroyed and slain from
the verse, and the Mass. and Onk. make the entire verse refer to Sarah.
20. Princes. So Mass. (cw) and Vulg. LXX, f8vg— ew.
23-94. Cf. Gen. xvii. 23-27.
24. On the selfsame day, i.e., on the 15th of Sivan; see ver. l. According io the Yalkut Chadash 121« Abraham was circumcised on the 13th or 15th of Nisan, or on the Day of Atonement, or on the New Moon of January (Beer, Leb, Abr. 63, 152).
(And those born in the house). stored with Lat.
25. See note on ver. 14.
No omission of one day out of the eight
Re-
days. І take this clause to be parallel in meaning to the preceding. In no case is the circumcision to be performed before the eighth day. The word trans- lated “omission” is the same as that translated “ neglecting ” or ‘‘transgress- ing” in vi. 31.
26. This verse is simply an enlarge- ment of ver. 14, which as we saw is Gen. xvii. 14.
On the eighth day. MSS and Latin have ‘‘till the eighth day.” But since this verse is simply an emphatic and enlarged form of ver, 14, for “till” we should clearly have **on." Besides, * till" gives the wrong sense; for the
CHAPTER XV.
20-31 III
the earth, and to be rooted out of the earth, for he has broken the covenant of the Lord our God. 27. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctiti- cation He hath sanctified Israel, that they should be with Him and with His holy angels. 28. And do thou command the children of Israel and let them observe the sign of this covenant for their generations as an eternal ordinance, and they will not be rooted out of the land. 29. For the command is ordained for a covenant, that they should For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 31. And He sanctified it, and gathered it from amongst all the children
observe it for ever among all the children of Israel.
circumcision is to be performed oz the eighth day. The error can be explained by the corruption of 3 into b or 5y into лу in the Hebrew.
And to be rooted out of the earth. ad and Latin omit, possibly through homoioteleuton.
27. There are two classes of angels mentioned here: the angels of the presence (see i. 29 note, ii. 2 note, 18, xxxi. 14) and the angels of sanctifica- tion (see ii. 2 note, 18 [‘‘holy ones," * sancti," xxxi. 14]), according to the Ethiopic text; but three or four accord- ing to the Latin: angeli vultus, arch- angeli benedictionis, angeli sanctifica- tionis, angeli sanctorum ipsius. But the last does not constitute a distinct order. It is simply a comprehensive term for the two (or three) highest orders, since it occurs in the following context: ut esset simul cum ipso et cum angelis sanctorum ipsius. Here ipso means ''God," and the angelis sanct, ipsius sums up the orders men- tioned iu the earlier part of the sentence. Since in ii. 18 the Ethiopie speaks so clearly of only two classes, Т am inclined to believe that “benedictionis” is
simply an alternative rendering that has ousted the true reading, *sanctifica- tionis," and that the context deals only with two orders of angels. The two orders mentioned here in the Ethiopic text are the same two who are said to unite with God and Israel in observing the Sabbath (ii. 18, 19, 21) The inferior angels of service did not enjoy this privilege. Now just as the highest angels shared with Israel in the privilege of the Sabbath, so they shared also in the privilege of circumcision. They were created circumcised, just as, ac- cording to later Judaism, many of the patriarchs of Israel were born so. (See note on ver. 14.) Such a belief was not difficult to believers in the loves of the angels for the daughters of men (у. 1 sqq.) In Debarim rabba on i. 2 it is said that the angels of service, т.е. the inferior orders, sought to know the Law, but it was hidden from them (see Weber, Jiid. Theol.? 25).
30. Chose them. The Ethiopie re- produces the Hebrew idiom 3 чпз. The Latin gives elegit ex ipsis.
Israel. See on xvi. 17.
31-32. This idea that Israel was
IU THE BOOK OF JUBILEES
of men; for there are many nations and many peoples, and all are His, and over all hath He placed spirits in authority to lead them astray from Him. \ 32. But over Israel He did not appoint any angel or spirit, for He alone is their ruler, and He will preserve them and require them at the hand of His angels and His spirits, and at the hand of all His powers in order that He may preserve them and bless them, and that they may be His and He may be theirs from henceforth for ever. 33. And now I announce unto thee that the children of Israel will not keep true to this ordinance, and they will not circumcise their sons according to all this law; for in the flesh of their circumcision they will omit this circumcision of their sons, and all of them,
God's portion but that the Gentiles were placed under the dominion of angels, goes back to an old (possibly the oldest) form ot the text of Deut. xxxii. 8-9, which, reading bw instead of ose", is reproduced in the LXX :
bre dtepepivev ó Yynoros ёду...
éornoev бра €üvàv
Kara apiOuor d^yyéNav 0є00.
kal éyevijüg pépis Kvplov Mads aŭro?
This view next appears in Sir. xvii.
éxáo TQ ёбує: karéaTq0ev 1үоўшєрор, каї pepis Kuplou Ісролћ ёстір :
and in Dan. x. 183, 20, 21, xii 1, where, however, all the nations includ- ing even Israel are understood to be under the patronage of angels, Israel being under Michael. According to Eth. Enoch Ixxxix. Israel was placed for purposes of discipline for a time under the charge of seventy angels, who are no doubt the angelic patrons of the seventy nations of the world. The appointment of these seventy angels to be the heads of the nations is recorded in the Ps.-Jon. of Deut. xxxii. 8. They may be referred to as demons in 1 Cor. x. 19, or as rà crotxeta той кбешоу in Gal. iv. 3, 9 ; Col. ii. 20.
31. To lead them astray. In x. 8,8, xix. 28, this is the function assigned
to the demons, who were the spirits that went forth from the slaughtered children of the Watchers and the daughters of men (see v. 1, 7-9, x. 5, 8,9). But in the present passage it is said that God gave the hegemony of the nations to angels for this purpose. The condemnation of the seventy angelie patrons for their evil treatment of Israel is described in Eth. Enoch xe. 22, 23, and also in Isaiah xxiv. 21, 22, though in the latter passage the cause is not assigned. I think we may assume that the statement in our text is made on the same principle as many in the Seriptures (cf. Is. vi. 9 ; Matt. xiii. 14 ; Mark iv. 12, etc.), in which the ultimate result of an action or a series of actions is declared to have been the immediate object of them.
In later Judaism at all events the seventy angels are described as the rulers of the nations. These angels share in the fortunes, whether favour- able or unfavourable, of the nations over which they bear sway. They are likewise the sources of corruption to their subject peoples, introducing idolatry and impurity. See Eisen- menger, Entdecktes Judenthum, i. 805-
33. This verse shows that the apostasy in Israel in early part of the second cent. В.С. was very wide- spread.
CHAPTERS ХУ. 32-XVI. 3 MS
sons of Beliar, will leave their sons uncircumcised as they were born. 34. And there will be great wrath from the Lord against the children of Israel, because they have for- saken His covenant and turned aside from His word, and provoked and blasphemed, inasmuch as they do not observe the ordinance of this law; for they have treated their members like the Gentiles, so that they may be removed and rooted out of the land. And there will no more be pardon or forgiveness unto them [so that there should be forgiveness and pardon] for all the sin of this eternal error.
Angels appear to Abraham in Hebron, and Isaac again promised, 1-4. Destruction of Sodom and Lots deliver- ance, 5-9. Abraham at Beersheba: birth of and cir- cumcision of Isaac, whose seed was to be the portion of God, 10-19. Institution of the feast of tabernacles, 20-31. (Cf. Gen. xvii. 1, 10, 12, xix. 24, 29, 33- EE 1, 4, 8, xxi. 1-4.)
XVI. And on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him, and we announced to him that a son would be given to him by Sarah his wife. 2. And Sarah laughed, for she heard that we had spoken these words with Abraham, and we admonished her, and she became afraid, and denied that she had laughed on account of the words. 3. And we told her the name of her son, as his name is ordained and
Sons of Beliar. An О.Т. expres- prophet and dropped into that of the sion: cf. 1 Sam. ii. 12, etc. For a aumalist. full treatment of the Beliar myth, see [So that... pardon] A corrupt my edition of the Ascension of Isaiah, dittography. pp. liv sqq. From i. 20 and Test. AVL dle Cf Gen. xviii, 1,10. Onr XII. Patriarch. Dan. 5 it follows author omits all reference to Gen.
that as early as the second cent. xviii. 2-9. Singer (122 note, 293 в.с. Beliar was regarded as a Satanic note) thinks that the eating of the
spirit. angels may have given offence as it 94. Have forsaken His covenant... did to Josephus (Ant. i. 11. 2, oi бё
inasmuch as they do not observe. Our дбёау айт тарёсҳоу ёсӨ:гбртор).
author has forgotten his róle as a 2. Cf. Gen. xviii, 10, 12, 15.
114 THE BOOK OF JUBILEES
written in the heavenly tables (7.е.) Isaac, 4. And (that) when we returned to her at a set time, she would have conceived a son. 5. And in this month the Lord executed his judgments оп Sodom, and Gomorrah, and Zeboim, and all the region of the Jordan, and He burned them with fire and brimstone, and destroyed them until this day, even as По] I have declared unto thee all their works, that they are wicked and sinners exceedingly, and that they defile them- selves and commit fornication in their flesh, and work uncleanness on the earth. 6. And, in like manner, God will execute judgment on the places where they have done according to the uncleanness of the Sodomites, like unto the judgment of Sodom. 7. But Lot we saved; for God remembered Abraham, and sent him out from the midst of the overthrow. 8. And he and his daughters committed sin upon the earth, such as had not been on the earth since the days of Adam till his time; for the man lay with his daughters. 9. And, behold, it was commanded and engraven concerning all his seed, on the heavenly tables, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day of con- demnation. 10. And in this month Abraham moved from Hebron, and departed and dwelt between Kadesh and Shur in the mountains of Gerar. 11. And in the middle of the fifth month he moved from thence, and dwelt at the Well of the Oath. 12. And in the iniddle of the sixth month the
4. Would have conceived. The text is corrupt, but the corruption is as old as the Greek version, as it seems to have led to the gloss in verses 15-16. We should expect “would conceive,” See verses 12 (where this promise is fulfilled), 16.
5. Cf. Gen. xix. 24.
Zeboim, in text Sdbd'lm. See Gen. хао 2, 8; 6. Like unto the judgment of.
Latin- sieut judicavit.
1-8. Cf. Gen. xix. 29, 31 sqq.
10. Mountains. The Eth. could be rendered “territories” or “confines” as in Latin. There may, however, as Ronsch (p. 102) suggests, have been a confusion of дроѕ and dpos.
11. All mention of Abraham's un- seemly treatment of Abimelech is omitted.
Well of the Oath, i.e. Beersheba, Gen. REGS Bil.
12-14. Cf. Gen. xxi. 1-4.
CHAPTER XVI.
4-18 Di5
Lord visited Sarah and did unto her as He had spoken, and she conceived. 13. And she bare a son in the third month, 1980 а.м. and in the middle of the month, at the time of which the Lord had spoken to Abraham, on the festival of the first-fruits of the harvest, Isaac was born. 14. And Abraham circum- cised his son on the eighth day: he was the first that was circumcised according to the covenant which is ordained for ever. 15. And in the sixth year of the +fourth} week we came to Abraham, to the Well of the Oath, and we appeared unto him [as we had told Sarah that we should return to her, and she would have conceived а son. 16. And we returned in the seventh month, and found Sarah with child before us] and we blessed him, and we announced to him all the things which had been decreed concerning him, that he should not die till he should beget six sons more, and should see (them) before he died; but (that) in Isaae should his name and seed be called: 17. And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles; but from the sons of Isaac one should become a holy seed, and should not be reckoned among the Gentiles. 18. For he should become the portion of the Most High, and all his seed had fallen into the possession of God, that it should be
13. Birth of Isaac on the 15th of Sivan. According to the Rosh ha- Shanah 10%, Isaac was born on the Passover Feast; aecording to the Midrash Tanchuma on Exodus (Beer, Leb. Abr. 168), on the first of Nisan.
15. Тон. This should be “third” as in xv. 1. Abram was in his eighty-sixth year when Ishmael was born (xiv. 24), that is, in the fifth year of the first week of the forty- first jubilee. Fifteen years later Isaac was born in the hundredth year of Abraham.
15-16. The words bracketed in these verses contain a gloss that destroys the sense of the context. They proceed from a corrupt reading in ver. 4 and misunderstanding of text generally.
16. Blessed hin. For “him” Eth.
“her.” "
reads Similarly after ‘‘an- nouneed to." The Latin is followed here.
Siz sons more. Abraham had six
sons by Keturah: Gen. xxv. 2. See xx. 1 of our text. In Isaac should his name, ete. Gen.
xxi. 12. See xvii. 6 of our text.
17. All the descendants of Abraham save Jacob and his posterity belong to the Gentiles. See xv. 30. In Sanh. 59 0 there is a discussion as to whether circumcision was obligatory on Ishmael’s aud Keturah’s sons in consequence of Gen. xvii. 9,10. Owing to Gen. xxi. 12 it was held that the obligation did not extend to the descendants of Esau. See above xv. 30.
18. Portion of the Most High. note on xv. 31-32.
See
116 THE BOOK OF JUBILEES
unto the Lord a people for (His) possession above all nations and that it should become a kingdom and priests and a holy nation. 19. And we went our way,and we announced to Sarah all that we had told him, and they both rejoiced with 20. And he built there an altar to the Lord who had delivered him, and who was making him
exceeding great joy.
rejoice in the land of his sojourning, and he celebrated a festival of joy in this month seven days, near the altar which he had built at the Well of the Oath. 21. And he built booths for himself and for his servants on this festival, and he was the first to celebrate the feast of tabernacles
on the earth.
A people for (Iis) possession = hezba terit (cf. xxxiii. 20), emended from hezba (a b c) tersit (b c tirsita, a) = “people of magnificence.” d reads '' people of iu- heritance” (hezba rest), cf. Deut. iv. 20 ; Latin, popnlum sanctiticatum. This last = Лади óctov, which may be corrupt for Aadv otclas (or Tepcobatov) = nbid oy (Dent. vii. 6),a frequent О.Т. phrase; cf. Exod. xix. 5, which was clearly before our author, as the closing clause of our verse shows. See also Deut. vii. 6, xiv. 2, xxvi. 18, where the full phrase abso cy is found. In xix. 18 of our text the same difficulties recur. If tersit is right, we might compare Deut. xxvi. 19.
A kingdom and priests (cf. xxxiii. 20)=Bacrrela kal tepets, whereas the Latin has regnum sacerdotale = SactXe(a ієратікђ = бло node. The phrase is from Exod. xix. 6, of which the Latin gives the correct rendering and not the Ethiopic version. Yet the latter seems vo represent the Hebrew original of our text, as we shall see presently. First of all we observe that it is in- correctly translated in the LXX and it is reproduced in two forms in the N.T. closely akin to those above. ‘The LXX translates it incorrectly by Васіћеоу lepárevua (a hierarchy con- sisting of kings), and this rendering is adopted in 1 Pet. ii, 9. In Rev. v. 10 we have factNelav kal iepets exactly as in our Ethiopie text, and in i. 6 Baoirelay lepets. Thus our Ethiopic text and Rev. i. 6, v. 10 agree in
22. And during these seven days he brought
giving practically the same rendering of pass noob in Exod. xix. 6, and in inserting either the copula or a pause between the two Hebrew words. ‘This is an ancient Jewish way of treating this phrase. Thus we find it given in Onkelos as ons pabo (as in Rev. i 6); in Ps.Jon. bbo "vep pad мооюо juam (=kings with crowns and ministering priests); in the Jer. Targ. mian y»55; and the Syr. ver-
озо 2 ; exactly as in our Ethiopic text and in Rev. v. 10. Thus we conclude that the Ethiopie text represents the Hebrew original and that the Latin regnum sacerdotale is borrowed by the Latin translator of Jubilees from the Vulgate.
20-31. The account of the feast of tabernacles in our text is peculiar. As regards the number of victims it presents some points of agreement and many of disagreement with the account given in Num. xxix. 12-40, I cannot offer anyexplanation of these phenomena. Verses 20-22 were before Cedrenus i. 50: pera тайта тз karà Мар?) Gpvds amavacras o 'Afpaàu émi TÒ фрёар karackqvot тоў dpxov. éavrQ бё бід kai Tots оікётоиѕ аўто? катӣ ovyyevelas myiduevos ckw«vás, тӧтє TpüTov ’ABpaan THs ckw«vomwylas éml émrà 7шёраѕ ётітећє? THY éoprijv.
22. Two different sacrifices are here recorded : а bnrnt-offering (молу) and a sin-offering (nxon).
sion
CHAPTER XVI.
19-26 117
each day to the altar a burnt-offering to the Lord, two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 23. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink- offerings; and he burnt all the fat thereof on the altar, a chosen offering unto the Lord for a sweet smelling savour. 24. And morning and evening he burnt fragrant substances, frankincense and galbanum, and stackte, and nard, and myrrh, and spice, and costum; all these seven he offered, erushed, mixed together in equal parts (and) pure. 25. And he celebrated this feast during seven days, rejoicing with all his heart and with all his soul, he and all those who were in his house; and there was no stranger with him, nor any that was uncireumeised. 26. And he blessed his Creator who had created him in his generation, for He had created him according to His good pleasure; for He knew and perceived that from him would arise the plant of right-
Two oxen or “bullocks.” Accord- first four of these are mentioned in
ing to Num. xxix. 13-33thirteenbullocks Exod. xxx. 34, mab (=NSavos= were sacrificed on the first day, twelve libanus, thus) maasn (=xaABarn= on the second, eleven on the third, and galbanum), ms» (==стакт = ѕасіе),
soon, the number being diminished by лоп (—órvv£—nardus) All seven are
one each day.
Two rams.
Seven sheep. fourteen he-lambs.
One he-goat. Soin Num. xxix. 16.
28. Thank-ofering=Ovcia swrnplov =onby пл. The victims in this case correspond in kind and number with those offered by Hezekiah in 2 Chron. xxix. 21, but in the latter passage they constitute a sin-offering for the king- dom.
24. Fragrant substances = 100o para =o. Ourauthor is here making use of Exod. xxx. 34, and not of Num. iv. 16; Lev. iv. 7 etc. as the Latin implies, which has incensum com- positionis = бошада ris cvv0écews from
So in Num. xxix. 13. lb Num. xxix. 13
Lev. iv. 7, xvi. 18; Num. iv. 16 (mson nsp). The Ethiopic appears to be right.
Fronkincense, galbanum, etc. The
enumerated in Sir. xxiv. 15: ws kwváuwuov Kal domddabos dpw- prov дёдока douny, Kal ws aupra, ёк\еєктў дёдоко, єйш- ólav, as ҳа\Варт kal дуиё kal стокт?, каї ws AuBávov drpls ev okyh.
Here yakBavy, óvv£, стакт1, MBávov avis correspond to the first four in our text but in a different order, and kwváduwpov, стаћадоѕ dapwuarwy, opupva to the last three. These seven fragrant constituents of the incense offering are mentioned in Jer. Joma iv. 5; Keritot 6&5 (Singer, 75 note; Nowack, Hebr. Archüol. ii. 248).
26. Plant of righteousness. See xxi. 24; Eth. Enoch x, 16; xciii. 5, 10, where the same expression is found. Cf. also Ixxxiv. 6, xciii. 2 in the same work.
118 THE BOOK OF JUBILEES
eousness for the eternal generations, and from him a holy seed, so that it should become like Him who had made all things. 27. And he blessed and rejoiced, and he called the name of this festival the festival of the Lord, a joy acceptable to the Most High God. 28. And we blessed him for ever, and all his seed after him throughout all the gener- ations of the earth, because he celebrated this festival in its season, according to the testimony of the heavenly tables. 29. For this reason it is ordained on the heavenly tables concerning Israel, that they shall celebrate the feast of tabernacles seven days with joy, in the seventh month, acceptable before the Lord—a statute for ever throughout their generations every year. 80. And to this there is no limit of days; for it is ordained for ever regarding Israel that they should celebrate it and dwell in booths, and set wreaths upon their heads, and take leafy boughs, and willows from the brook. 31. And Abraham took branches of palm trees, and the fruit of goodly trees, and every day going round the altar with the branches seven times [a day] in the morning, he praised and gave thanks to his God for all things in joy.
Expulsion of Hagar and Ishmacl, 1-14. Mastémd proposes that God should require Abraham to sacrifice Isaac in
28. All his seed. Latin omits “all.” as 6 orégdavos ris wis (Rev. ii. 10:
29. А statute for ever, etc. — Lev. cf. 2 Tim. iv. 8) is familiar also in xxiii, 41. Judaism ; cf. Megilla 15 5.
30. Cf. Lev. xxiii. 40. 31. Branches of palm trees. Text
Set wreaths upon their heads. This — lebba дарагі and Latin corde palmarum
is unknown to tradition in connection with the feast. The custom of wear- ing chaplets at feasts is referred to in Wisdom ii. 7-8 ; Joseph. Ant. xix. 9. 1 (cf. 3 Macc. iv. 8), but it cannot be established as a Jewish one. Bride- grooms, however, were adorned with myrtles and roses, Gittin 7 с, Sota 49 6 (Beer, Buch d. Jub. 47). The meta- phorical use of “crown ” or “ wreath "
go back as Dillmann recognised to *3515 Senn. 2010 was wrongly taken as 33b by the Greek translator. We might observe that the Targums on Lev. xxiii. 40 have here simply yah.
Every day... seven times. According to Sukka iv. 5 it was only on the seventh day that the worshippers went round the altar seven times (Beer, Buch der Jubiläen, 46 ; Singer, 75).
CHAPTERS XVI. 27-XVIT. 8 119
order to test his love and obedience: Abrahanvs ten trials, 15-18. (Cf. Gen. xxi. 8-21.)
XVII. And in the first year of the ТЕТ week Isaac 1982 л.м was weaned in this jubilee, and Abraham made a great banquet in the third month, on the day his son Isaac was weaned. 2. And Ishmael, the son of Hagar, the Egyptian, was before the face of Abraham, his father, in his place, and Abraham rejoiced and blessed God because he had seen his sons and had not died childless. 3. And he remembered the words which He had spoken to him on the day on which Lot had parted from him, and he rejoiced because the Lord had given him seed upon the earth to inherit the earth, and he blessed with all his mouth the Creator of all things. 4. And Sarah saw Ishmael playing and dancing, and Abraham rejoicing with great joy, and she became jealous of Ishmael and said to Abraham, “ Cast out this bondwoman and her son; for the son of this bondwoman will not be heir with my son, Isaac.” 5. And the thing was grievous in Abraham’s sight, because of his maidservant and because of his son, that he should drive them from him. 6. And God said to Abraham “Let it not be grievous in thy sight, because of the child and because of the bondwoman; in all that Sarah hath said unto thee, hearken to her words and do (them); for in Isaac shall thy name and seed be called. 7. But as for the son of this bondwoman I will make him a great nation, because he is of thy seed" 8. And Abraham rose up early in the morning, and took bread and a bottle
ХУП. 1. Cf. Gen. xxi. 8. for ba-yeshaq=“ with Isaac.” These +Fiftht. This should be **fourth." words are found in the LXX and See a similar error in xvi. 15. Vulg. of Gen. xxi. 9 but not in the
Mass. or Sam.
2. Because he 1 ў ; : s Кее 7. A great nation. The epithet
Cf. xvi. 16. DOSE 3 3. See xiii, 19 ‘foreat’’ is supported by the Sam., 2 Das "3 LXX, Syr., and Vulg. of Gen. xxi. 13, 4-13. Cf. Gen. xxi. 9-21. but omitted by the Mass., Onkelos and
4. And dunciny. Since ће Latin has Ps.-Jon. The last reads instead: ‘а cum Isac, wa-yezafen may be corrupt nation of robbers,”
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120 THE BOOK OF JUBILEES
of water, and placed them on the shoulders of Hagar and the child, and sent her away. 9. And she departed and wandered in the wilderness of Beersheba, and the water in the bottle was spent, and the child thirsted, and was not able to go on, and fell down. 10. And his mother took him and cast him under an olive tree, and went and sat her down over against him, at the distance of a bow-shot; for she said, “Let me not see the death of my child," and as she sat she wept. 11. And an angel of God, one.of the holy ones, said unto her, “Why weepest thou, Hagar? Arise take the child, and hold him in thine hand; for God hath heard thy voice, and hath seen the child" 12. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink, and she arose and went towards the wilder- ness of Paran. 13. And the child grew and became an archer, and God was with him; and his mother took him a wife from among the daughters of Egypt. 14. And she bare him a son, and he called his name Nebaioth; for she said, “ The Lord was nigh to me when I called upon him." 15. And it came to pass in the seventh week, in the first year thereof, in the first month in this jubilee, on the twelfth of this month, there were voices in heaven regarding Abraham, that he was faithful in all that He told him, and that he loved the Lord, and that in every affliction he
was faithful. 16. And the prince Mastéma came and said
10. A olive tree. LXX has атт.
Instead of éAaias xvi. 12 and xvii. 15). According to the
12. She opened. We should with Gen. xxi. 19 expect ‘‘he.”
14. Nebaioth. Eth.=Nabéwot. Cf. Gen. xxv. 15. Was nigh. We should expect
the original behind “was nigh” to contain some of the consonants in * Nebaioth.”
15. Isaac is thus twenty-three when he was offered up by Abraham (cf.
Seder Olam, Isaac was thirty-seven. 16. Here as elsewhere (cf. xlviii. 2, 17) our author attributes to Mastémá the conduct which he deems unworthy of God but which is ascribed to Him by Gen. xxii. 1. Cf. also James i. 15. We might compare with our text the following passage from Sanh. 895 ‘Satan spake before the Holy One, blessed be He. ‘Lord of the World, Thou hast given fruit of the body to
CHAPTER XVII.
9-18
TO
before God, * Behold, Abraham loves Isaac his son, and he delights in him above all things else; bid him offer him as a burnt-offering on the altar, and Thou wilt see if he will do this command, and Thou wilt know if he is faithful in every-
thing wherein Thou dost try him.
17. And the Lord knew
that Abraham was faithful in all his afflictions; for He had tried him through his country and with famine, and had tried him with the wealth of kings, and had tried him again through his wife, when she was torn (from him), and with circumcision ; and had tried him through Ishmael and Hagar,
his maid-servant, when he sent them away.
18. And in
everything wherein He had tried him, he was found faithful,
this old man of 100 years, and yet in all the feasts celebrated by him, he has never offered in sacrifice to Thee a bul- lock or a yonng dove.’ God answered him: ... ‘If I were to say to him, Sac- rifice thy son, he would sacrifice him, etc." Cf. also Bk. of Jashar (ii. 1139).
17. According to xix. 8 Abraham was submitted to ten trials. Seven are mentioned in this verse: 1. The going forth from his country. 2. Famine. 3. The wealth of kings. 4. The seizure of his wife by the king of Egypt. 5. Circumcision. 6, 7. Тһе dismissal of Ishmael and Hagar. In xix. 3, 8 the burial of Sarah is specially mentioned as the tenth. The eighth and ninth though not specifically reckoned as such in our text are the unfruitful- ness of Sarah, xiv. 21, and the sacrifice of Isaac, xviii. This enumeration agrees elosely with those of Maimonides, Jona Girondi and Simon Duran which are given below. From Beer's Leben Abr. 190-192 I draw the account in Pirke R. Eliezer, ch. 26 sq.: 1. Nimrod's attempt on his life. 2. Ten years im- prisonment in Cutha and Khadr. 8. Departurefromhis country. 4. Famine. 5. Seizure of his wife. 6. War with the kings. 7. Covenant, between the pieces. 8. Circumcision. 9. Rejectionof Ishmael. 10. Offering of Isaac. The account given in Fabricins, Cod. Pseud. V.T. i. 398, differs slightly from the above. According to Pirke R. Nathan, ch. 33, two trials were sustained when he was bidden to leave his home (Gen.
xii. 1) and to go to Mt. Moriah to sacrifice Isaac (xx. 2): two in con- nection with his sons: two in connection with his wives: one with the kings: one between the sacrifical pieces: one in the furnace of the Chaldees: one in circumcision. According to the reckon- ing of Maimonides (see Fabricius (ibid. 399); Ronsch, 383) the trials were: 1. Going forth from his country. 2. Famine. 3. Seizure of his wife. 4. War with the kings. 5. Unfruitful- ness of Sarah. 6. Circumcision. 7. Second seizure of his wife. 8, 9. Ex- pulsion of Hagar and Ishmael. 10. Saerifice of Isaac. It will be remarked that this last list corresponds best with our text; but the correspondence of the following lists is closer: Beer (Leben Abr. 191) writes: Die meisten spüteren Aboth-Commentatoren schlos- sen sich den Pirke des R. Elieser an, blos darin variirend, dass Einige (Obadia Bertinoro and Menachem Meiri) anstatt des unterirdischen Aufenthaltes in Abraham's Kindheit den Vorfall mit Abimelech besonders záhlen und Andere (R. Jona Girondi, Simon Zemach Duran) den Bund zwischen den Stücken nichtunter dieVersuchungen aufnehmen, aber an dessen Stelle gegen alle friiheren Referate, welche die Zehnzahl mit der Opferung Isaak's schliessen, die Beer- digung Sara's als zehnte Versuchung hinstellten. Thus Jona Girondi and Simon Duran agree with our text in making the burial of Sarah the tenth trial of Abraham.
122 THE BOOK OF JUBILEES
and his soul was not impatient, and he was not slow to act; for he was faithful and a lover of the Lord.
Saerifice of Isaac: Mastémá put to shame, 1-19. Abraham again blessed: returns to Beersheba, 14-19. (Cf. Gen. xxii. 1-19.)
XVIII. And God said to him, “Abraham, Abraham ”; and he said, “ Behold, (here) am I.” 2. And He said, * Take thy beloved son whom thou lovest, (even) Isaae, and go unto the high country, and offer him on one of the mountains which I will point out unto thee.” 3. And he rose early in the morning and saddled his ass, and took his two young men with him, and Isaac his son, and clave the wood of the burnt-offering, and he went to the place on the third day, and he saw the place afar off. 4. And he came to a well of water, and he said to his young men, * Abide ye here with the ass, and I and the lad shall go (yonder), and when we have worshipped we shall come again to you.” 5. And he took the wood of the burnt-offering and laid it on Isaac his son, and he took in his hand the fire and the knife, and they went both of them together to that place. 6. And Isaac said to his father, “ Father"; and he said, * Here am I, my son.” And he said unto him, “ Behold the fire, and the knife, and the wood; but where is the sheep for the burnt- offering, father?” 7. And he said, “God will provide for himself a sheep for a burnt-offering, my son.” And he drew near to the place of the mount of God. 8. And he built an altar, and he placed the wood on the altar, and bound Isaac his son, and placed him on the wood which was upon the altar, and stretched forth his hand to take the knife to slay Isaac
ХУШ. 1-17. Cf. Gen. xxii, 1-19. tain ") = (Gen. xxii. 2) LXX т» yv т» 2. Beloved son. So LXX тӧу dya- bj«Mjv. Mass.-—''Land of Moriah.” wyrév= тут instead of Mass, Sam., 7. Of the mount of God. Gen. xxii. Syr nm. 9 reads: ‘‘which God had told him
The high country (ad. be=" moun- of.”
CHAPTER XVIII.
1-15 123
his son. 9. And I stood before him, and before the prince of the Mastémá, and the Lord said, “Bid him not to lay his hand on the lad, nor to do anything to him, for I have shown that he fears the Lord.” 10. And I called to him from heaven, and said unto him: * Abraham, Abraham"; and he was terrified and said: “Behold, (here) am І” 11. And I said unto him: “Lay not thy hand upon the lad, neither do thou anything to him; for now I have shown that thou fearest the Lord, and hast not withheld thy son, thy first- born son, from me.” 12. And the prince of the Mastéma was put to shame; and Abraham lifted up his eyes and looked, and, behold,a single ram caught... by his horns, and Abraham went and took the ram and offered it for a burnt-offering in the stead of his son. 13. And Abraham called that place * The Lord hath seen," so that it is said “(in the mount) the Lord hath seen”: that is Mount Sion. 14. And the Lord called Abraham by his name a second time from heaven, as he caused us to appear to speak to him in the name of the Lord. 15. And He said: “ By Myself have I sworn, saith the Lord,
Because thou hast done this thing,
And hast not withheld thy son, thy beloved son, from Me,
9. Prince of the Mastémad. So ab he came” =wa-yémas’é, (?) corrupt for here and in ver. 12 and xlviii. 9, 12, 15. baédaw=‘‘in a thicket.” cd wrongly give “prince Mastém& " in 18. (Zn the mount) Added from these passages aud all MSS wrongly in Latin. It is found in Mass, and LXX
xvii. 6, xlviii, 2. See note on x. 8. of Gen. xxii. 14. Shown. Or “known,” but see note Hath seen. Syr. and Vulg. = '* will on 11. see," *'seeth." The verb is passive in
11. J have shown- Latin version, the Mass. (nwv) and LXX, and also in manifestavi (—'ny»). The Eth. conid the Latin version of Jubilees—visus est.
also be rendered *I have known," 14. He caused us to appear (b). a “he as Mass. and Sam. of Gen. xxii, 12 caused him (c me") to appear”; d “we уу, but the Latin, manifestavi, is appeared." Latin=fuimus is corrupt.
unmistakeable and this rendering is sup- n NOLES) es (ad) m С res ported by both Eth. and Latin im ver. 7779 00v— Tin» alato vnik кош
i ' Tod povoyevods cov = 77m. Hence ШИ ge vas the very same render Hebrew text seems to have had a ditto-
ing: AS;o} =I have shown. Ps.- graphical text just as LXX(A) of Judges Jon. has %3=manifestatum est. “І xi. 84: айту povoyevys айт dyaryrh, have shown " is suitable to the context. and LXX and Vulg. of Gen. xxii. 2, 12, God proves Abraham’s faithfulness to — 16 postulate similar dittographies of the Mastéma and to others (ver. 16). same Hebrew word in Hebrew text. On
12. Caught. All the MSS add "and the other hand 6c under influence of ver.
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124 THE BOOK OF JUBILEES
That in blessing I shall bless thee, And in multiplying I shall multiply thy seed
As the stars of heaven, And as the sand which 1s on the seashore.
And thy seed will inherit the cities of its enemies,
And in thy seed will all nations of the earth be blessed ;
Because thou hast obeyed My voice,
And I have shown to all that thou art faithful unto Me in all that I have said unto thee :
Go in peace."
17. And Abraham went to his young men, and they arose
and went together to Beersheba,and Abraham dwelt by the
Well of the Oath. 18. And he celebrated this festival every
year, seven days with joy, and he called it the festival of
the Lord according to the seven days during which he went
and returned in peace.
19. And accordingly has it been ordained and written on the heavenly tables regarding Israel and its seed that they should observe this festival seven days with the joy of festival.
Return of Abraham to Hebron. Death and burial of Sarah, 1-9. Marriage of Isaac and second marriage of Abraham. Birth of Esau and Jacob, 10-14. Abraham commends Jacob to Rebccea and blesses him, 15-91. (Cf Gen. xxiii. 1-4, 11-16, xxiv. 15, xxv. 1-2, 25-27, xiii, 16.)
XIX. And in the first year of the first week in the forty-second jubilee, Abraham returned and dwelt opposite Hebron, that is Kirjath Arba, two weeks of years. 2. And
11 read “thy first-born son," and with Latin (quem dilexisti), add **whom thou hast loved.” This addition may go back to nanwwwN (Gen. xxii. 2), or to yrr (corruption (?) of yv m Gen. xxii. 16 on which our text is based). Cities=méders (so also Sam. vers., LXX, Syr. (2), Onk. of Gen, xxii. 17
where Vulg. has portas = 7vAas — yy of Mass. and Sam.).
16. Go in peace. 1 Sam. i. 17.
19. With thejoy of festival. Latin has in laetitia gaudentes.
XIX. 1. Kirjath Arba. In MSS Qarjatárbüq. LXX év толе: ' ApBóx.
CHAPTERS XVIII. 16-XIX. 10 125
in the first year of the Tthird week of this jubilee the days of the life of Sarah were accomplished, and she died in Hebron 3. And Abraham went to mourn over her and bury her, and we tried him [to see] if his spirit were patient and he were not indignant in the words of his mouth; and he was found patient in this, and was not disturbed. 4. For in patience of spirit he conversed with the children of Heth, to the intent that they should give him a place in which to bury his dead. 5. And the Lord gave him grace before all who saw him, and he besought in gentleness the sons of Heth, and they gave him the land of the double cave over against Mamre, that is Hebron, for four hundred pieces of silver. 6. And they besought him, saying, “ We shall give it to thee for nothing”; but he would not take it from their hands for nothing, for he gave the price of the place, the money in full, and he bowed down before them twice; and after this he buried his dead in the double cave. 7. And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah. 8. This is the tenth trial wherewith Abraham was tried, and he was found faithful, patient in spirit. 9. And he said not a single word regarding the rumour in the land how that God had said that He would give it to him and to his seed after him, and he begged a place there to bury his dead ; for he was found faithful, and was recorded on the heavenly
tables as the friend of God. 10. And in the fourth year 2020 А.м.
2. tThirdt. Read “second.” Isaac Four hundred. So Latin. Eth.
married (xix. 10) at the age of 40 (Gen. xxv. 20) after Sarah’s death. Hence he married in the fourth year of the second week.
2, 4. Cf. Gen. xxiii, 3, 4.
5-6. Cf. Gen. xxiii. 11-16.
5. Double сате= TÓ ттш» тд бїт\оў» (ХХ) = nbsan nya, "the cave of Machpelah."
wrongly gives ‘‘ forty.”
7. Cf. Gen. xxiii. 1.
Of the years. œ and Latin omit.
8. Tenth trial. In addition to the references on xvii. 17 see also the Say- ings of the Futhers,® v. 3 (Yaylor’s edi- tion, p. 80), which speaks of the ten trials of Abraham.
9. Friend of God. Cf. xxx. 20, 21. This expression springs from the O.T. :
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126 THE BOOK OF JUBILEES
thereof he took a wife for his son Isaac and her name was Rebecca [the daughter of Bethuel, the son of Nahor, the brother of Abraham] the sister of Laban and daughter of Bethuel; and Bethuel was the son of Mélc&, who was the wife of Nahor, the brother of Abraham. 11. And Abraham took to himself a third wife, and her name was Keturah, from among the daughters of his household servants, for Hagar had died before Sarah. sons, Zimram, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah, in the two weeks of years. 13. And in the sixth week, in the second year thereof, hebecca bare to Isaac two sons, Jacob and Esau, and Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents. 14. And the youths grew, and Jacob learned to write; but Esau did not learn,
12. And she bare him six
cf. Is. xli. 8 “Abraham, My friend” ; 2 Chron. xx. 7 ; LXXof Dan. ііі, 35. It is found in Philo, De Sobrietate, 11: ph émixadtww Суйо dad “ABpady тоб $(Xov pov; (Gen. xviii. 17); also in James ii. 23; Clem. Rom. x. 1, xvii. 2; Targ. Jer. on Gen. xviii. 17. In Book of Wisdom vii. 27 the designation ФіЛо: Ocoü is applied to the faithful generally, and likewise in Philo, Fragment ii. p. 652: was coQós Oeo Ф№оѕ. "This application of the phrase may be due to Plato, Legg. iv. 8, where the wise man is said to be 0є0 oidos: cf. also Max. Tyr. xx. 6. For Rabbinical references Siuger, p. 151 note.
10. Cf. Gen. xxiv. 15.
Daughter of Bethuel; and Bethuel. Emended with help of Latin. See my
text, p. 66. [The daughter... brother of Abra- ham]. Bracketed as a dittography,
already in the Greek, as it appears in the Latin version.
11. (Ge, Gen. ххү. 1.
Keturah ... for Hagar had died before Sarah. Our author here explains why Abraham did not take Hagar back. Later tradition—Gen. rabba 61, Ps.-Jon. and Targ. Jer. on Gen. xxvii. —got over the difficulty by identifying Hagar and Keturah. This view is men-
tioned by Jerome, Quaest. Hebr. in Gen. xxv. 1: Cetura Hebraeo sermone copu- latainterpretatur aut juncta (al. vincta). Quam ob causam suspicantur Hebraei mutato nomine eandem esse Agar, quae Saraa mortua de concubina transierit in uxorem. According to the Book of Jashar (Dict. des Apoer. ii. 1147) Keturah was a Canaanitish woman, See Beer, Leben Abr. 83, 198 ; Singer, p. 118.
Daughters. |Emended with Latin. liest 50р
12. Cf. Gen. xxv. 2. In the Ethiopic the names appear as Zenbar, Jüksen, Mádái, Madan, 'Ijazbóq, Sthija.
13. Cf. Gen. xxv. 25-27.
Sixth. This date harmonises with that in xxv. 1, 4, according to which Jacob was 63 in 2109 a.m., but dis- agrees with that in xlv. 13.
Smooth and upright. So be. Two different renderings of on wx (Gen. xxv. 27) seem to be conjoined here. On the other hand, since the description of Esau is borrowed from Gen. xxv. 27 and xxvii. 11, it is probable that the description of Jacob is drawn from both also, and that we should here read : “Smooth and upright.”
14. Jacob learned to write. On the phrase сї. John vii. 15; Acts xxvi. 24; Plato, Apol. 26 D. According to Onkelos
CHAPTER XIX.
11-22 127
for he was а man of the field and а hunter, and he learnt war, and all his deeds were fierce. 15. And Abraham loved Jacob, but Isaac loved Esau. 16. And Abraham saw the deeds of Esau, and he knew that in Jacob should his name and seed be called; and he called Rebecca and gave com- mandment regarding Jacob, for he knew that she (too) loved Jacob much more than Esau. 17. And he said unto her: “ My daughter, watch over my son Jacob, For he shall be in my stead on the earth, And for a blessing in the midst of the children of men, And for the glory of the whole seed of Shem. 18. For I know that the Lord will choose him to be a people for possession unto Himself, above all peoples that are upon the face of the earth. 19. And behold, Isaac myson loves Esau more than Jacob, but I see that thou truly lovest Jacob. 20. Add still further to thy kindness to him, And let thine eyes be upon him in love; For he will be a blessing unto us on the earth from henceforth unto all generations of the earth. 21. Let thy hands be strong And let thy heart rejoice in thy son Jacob; For I have loved him far beyond all my sons. He will be blessed for ever, And his seed will fill the whole earth. . If a man can number the sand of the earth, His seed also will be numbered.
bo
on Gen. xxv.27 Jacob attended a Hebrew before Esau took to evil ways; see school of theology, wisbwcmz2. The Ps.- also Baba bathra 160 (Beer, Leb. Abr. Jon. and Jerus. Targums represent Heber 84). as the head of this school. Cf. Ber. 18. A people for possession = Аад» rabba 63. See Beer, Leben Abr. р. тпєройсіоу. See note on xvi. 18 ; also 200; Fabricius, Cod. Pseud. V.T. i. the note in my text p. 68 where I have 435-438 ; Singer, p. 103. shown that the Ethiopic translators of 16. Abraham recognises by his the Bible always mistranslated тєр- conduct the predestined founder of ovgios. This verse is drawn word for the nation (ii. 20). The promise given word from Deut. vii. 6. in xvi. 16, xvii. 6 is here further de- Peoples. Restored from Latin. fined. According to Ps.-Jon. on Gen. 22. Gen. xiii. 16. Contrast xiii. 20 xxv. 9; Ber. rabba 68, Abraham died of our text.
128 THE BOOK OF JUBILEES
23. And all the blessings wherewith the Lord hath blessed me and my seed shall belong to Jacob and his seed alway. 24. And in his seed shall my name be blessed, and the name of my fathers, Shem, and Noah, and Enoch, and Mahalalel, and Enos, and Seth, and Adam. 25. And these shall serve
To lay the foundations of the heaven,
And to strengthen the earth,
And to renew all the luminaries which are in the firma-
ment."
26. And he ealled Jacob before the eyes of Rebecca his mother, and kissed him, and blessed him, and said: 27. “Jacob, my beloved son, whom my soul loveth, may God bless thee from above the firmament, and may He give thee all the blessings wherewith He blessed Adam, and Enoch, and Noah, and Shem; and all the things of which He told me, and all the things which He promised to give me, may He cause to cleave to thee and to thy seed for ever, according to the days of heaven above the earth. 28. And the spirits of Mastémá shall not rule over thee or over thy seed to turn thee from the Lord, who is thy God from henceforth for ever. 29. And may the Lord God be a father to thee and thou the first-born son, and to the people alway. Go in peace, my son.” 30. And they both went forth together from Abraham. 81. And Rebecca loved Jacob, with all her heart and with all her soul, very much more than Esau; but Isaac loved Esau much more than Jacob.
24. This list of righteous patriarchs — (p'p3 «55 Sanh. 380). See rabbinic is peculiar for its omissions and its references in Singer, pp. 125-126.
iusertions. With regard to Mahalelel 25. Bee note on i. 29 Cf. Is. li. nothing special is known. On the 16.
other hand, the omission of Methuselah 27. All the blessings wherewith, ete. is strange. In later times opinions Cf. xxii. 18.
were divided as to the character of 28. See note on xv. 31-82. Evil
Adam. Some held him to be a saint spirits have dominion over the Gentiles (ven Егор. 182), others an atheist but not over Israel.
CHAPTERS XIX. 23-XX. 4 129 Abraham admonishes his sons and his sons sons to work righteousness, observe eircumeision, and refrain from impurity and idolatry, 1-10. Dismisses them with gifts, ll. Dwelling-places of the Ishmaelites and of the sons of Keturah, 12-13. (Cf Gen. xxv. 5-6.)
XX. And in the forty-second jubilee, in the first year | of the fseventht week, Abraham called Ishmael, and his twelve sons, and Isaac and his two sons, and the six sons of Keturah, and their sons. 2. And he commanded them that they should observe the way of the Lord; that they should work righteousness, and love each his neighbour, and act on this manner amongst all men; that they should each so walk with regard to them as to do judgment and righteous- ness on the earth. 3. That they should circumcise their sons, according to the covenant which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, [and renounce from amongst us all fornication and unclean- ness]. 4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart; and let them not take to themselves wives from the daughters of Canaan; for the seed of Canaan will be rooted out of the
XX. 1. d Seventh t. "Seventh" seems corrupt for “sixth.” Тһе present text
8. Circumcise their sons. Sanh. 59b contains a discussion as to whether cir-
makes the date 2052 or the year after Abraham’s death. If we read “sixth” it would give 2045. See note on xxi, 1. Thus some time would intervene between the dismissal of Ishmael and his sons to their distant homes (xx. 11) and the return of Ishmael and Jacob to celebrate the feast of weeks (xxii. 1).
His twelve sons. 2. Меп = sab'é emended from sab’é, war."
See Gen. xxv.
ee
cumcision was obligatory оп Ishmael's and Keturah’s sons in conformity with Gen. xvii. 9. Owing to Gen. xxi. 12 it was held not to extend to Esau's descendants.
[And renounce . . . wuncleanness]. Bracketed as a dittography.
4. This halacha does not agree exactly with those in Leviticus and Deutero- nomy, etc., but with that implied in Gen. xxxviii. 24. According to Deut. xxii. 98 sqq. ; Ezek. xvi. 40; Lev. xx. 10 the adulteress was to be put to
12045) A.M.
land.
THE BOOK OF JUBIEBES
9. And he told them of the judgment of the giants,
and the judgment of the Sodomites, how they had been judged on account of their wickedness, and had died on account of their fornication, and uncleanness, and mutual
corruption through fornication.
6. * And guard yourselves from all fornication and unclean-
ness,
And from all pollution of sin,
Lest ye make our name a curse, And your whole life a hissing,
And all your sons to be destroyed by the sword, And ye become accursed like Sodom, And all your remnant as the sons of Gomorrah.
7. I implore you, my sons, love the God of heaven, And cleave ye to all His commandments.
And walk not after their idols, and after their unclean-
nesses,
8. And make not for yourselves molten or graven gods ;
For they are vanity,
And there is no spirit in them ;
For they are work of (men’s) hands, And all who trust in them, trust in nothing.
Serve them not, nor worship them, 9. But serve ye the Most High God, and worship Him
continually :
death by stoning, whereas death by fire was reserved for the priest's daughter who had played the whore, Ley. xxi. 9. On the other hand Gen, xxxviii. 24, where Judah proposes to burn Tamar, comes under neither of these regulations. Tamar was still, according to custom, the wife of Er— for Shelah was simply to act as Er’s representative—and should thereupon have been stoned according to the Levitical law. See notes on xli. 25, 26.
5. Fornication, and uncleanness, and . corruption. See note on vii. 21.
6. Make our name a curse, and your whole life a hissing. Based on Is. Ixv. 15; Jer.xxix.18. Cf. Eth. En. v. 6. For “a hissing” (so Latin) a gives ‘‘a threat- ening” and bcd “а cause of boasting.”
8. Of. xii ооо 11),
Molten or graven gods. xxvii. 15.
Serve them not, nor worship them. Exod. xx. 5.
Cf. Deut.
CHAPTER XX.
5-13
And hope for His countenance always, And work uprightness and righteousness before Him,
That He may have pleasure in you and grant you His mercy,
And send rain upon you morning and evening,
And bless all your works which ye have wrought upon the earth,
And bless thy bread and thy water,
And bless the fruit of thy womb and the fruit of thy land, And the herds of thy cattle, and the flocks of thy sheep. And ye will be for a blessing on the earth,
And all nations of the earth will desire you,
And bless your sons in my name,
That they may be blessed as I am.” 11. And he gave to Ishmael and to his sons, and to the sons of Keturah, gifts, and sent them away from Isaac his 12. And Ishmael and his sons, and the sons of Keturah and their sons, went together and dwelt from Paran to the entering in of Babylon in all the land which is towards the East facing the desert. 13. And these mingled with each other, and their name was called Arabs, and Ishmaelites.
son, and he gave everything to Isaac his son.
Abrahams last words to Isaac regarding idolatry, the eating of blood, the offering of various sacrifices and the use of salt, 1-11. Also regarding the woods to be used in
9. Have pleasure in. Lat. has
dirigat, which with Praetorius should be changed into diligat.
what springs from the seed as here. Latin has fructum. Greek was prob. kapróv.
Send rain. Cf. xii. 4, 18. 10. Ye will be for a blessing. Cf. Gen. Bless all your works, etc. Cf. Deut. xii, 2; and xxi. 25 of our text.
xaviii. 8. 11. Cf. Gen. xxv. 6 Bless thy bread and thy water. Exod. 7 5 oo
Exi 95. 12. Paran. Eth. Phármón.
Fruit of thy womb and the fruit of thy land, And the herds, etc. Deut. vii. 18. The Ethiopie word rendered fruit generally = 'íseed," but it also means
13. Was called Arabs, and Ishmael- ites. So Eth. The Latin=‘“ Clave to the Arabs and (they are) Ishmaelites unto this day.”
2050) A.M.
THE BOOK OF JUBILEES
sacrifice and the duty of washing before sacrifice and. of
covering blood etc., 12-25.
XXI. And in the sixth year of the Т seventh + week of this jubilee Abraham called Isaac his son, and commanded him, saying: “I am become old, and know not the day
of my death, and am full of my days.
2. And behold, I am
one hundred and seventy-five years old, and throughout all the days of my life I have remembered the Lord, and sought with all my heart to do His will, and to walk up-
rightly in all His ways.
3. My soul has hated idols, (and I
have despised those that served them, and I have given my heart
ХХІ. 1. tSeventht. Since Abraham was boru in 1876 a.m. and lived 175 years, he must have died in 2051 A.M., whereas our text makes it 2057. Hence read * sixth." We should then have 2050.
Abraham called Isaac his son, and commanded him. Cf. Test. Levi 9: 'Ieaàk ékáNet рє . . . тод Urouvjoal pe ибро Kuplov. The rest of this chapter according to our author deals with Abraham's directions to Isaac regard- ing the various kinds of sacrifices, the woods to be used on the altar, the ablutions of the priest, the duty of avoiding fornication. Now it is quite clear that the author of Test. Levi 9 had either our text before him or else a source common to both. The converse hypothesis that our author had the Test. Levi before him is not workable. In any case the text of the Test. Levi is less original than that of our author. It represents Isaac as transmitting to Levi the same ritual commands that our text describes Abraham as giving to Isaac. ‘The only point that can be urged in favour of the originality of the Test. Levi is that the words in Jubilees xxi. 1 ‘І am become old and know not the day of my death" are used by Isaae in Gen. xxvii. 2 and not by Abraham. But the two views are compatible. Our text represents Abra- ham as giving directions as to sacrifices, etc., to Isaac; and the Test. Levi represents Isaac as handing them on
to Levi. The ws xdpe’ABpadp 601даёє support the view of our author. I will now give the portions of Test. Levi 9 which deal with the same matter as our text and insert after them the references to the parallels in our text. xal 'loaàk кале pe ouvexas той Urouvjoal ue ибро» Kuptov (Jub. xxi. 1) . . . kal édidacké ue vóuov
iepwotyys, OvciQv, ÓħokavTwpáTwv, amapxa@v, ékovcluv, cwrnplwy (Jub. xxi 7-0) . . . kal &Xeye: Mh mpdcexe,
TékvOV, ard той TveÜuaTOs THS TOpvelas (xxi. 21-23) . . . kal mpd той elaeA0etv eis Ta yta, Aovov: kal év Tw Oúew, virTov' kal árapri(wv máAw Thy 0volav, virrov (xxi. 16 almost word for word). Awédexa dévdpwv del éxóvrov ptAda dvaye Kuplw, ws cape ' ABpaàg. edldate (xxi. 12-13) . . . kal пӣсау бита» äħarı йМме% (xxi. 11).
I am become old, and know not the day of my death. These words are used by Isaac in Gen. xxvii. 2.
And am full. For “and” MSS read * for," but Latin rightly gives ‘‘ et.”
Full of my days. The pronoun is peculiar to this book and Eth. vers. and Syr. The Sam., LXX, Vulg. read “full of days" against Mass. and Onkelos of Gen. xxv. 8 which omit оѓ days." Cf. xxii. 7, xxiii. 8 of our text.
2. Cf. Gen. xxv. 7.
8. (And 1 have despised . . . and spirit). Supplied from Latin: probably lost in Ethiopicthrough homoioteleuton.
CHAPTER XXI.
r-8 133
and spirit) that I might observe to do the will of Him who created me. 4. For He is the living God, and He is holy and faithful, and He is righteous beyond all, and there is with Him no accepting of (men's) persons and no accepting of gifts; for God is righteous, and executeth judgment on all those who transgress His commandments and despise His covenant. 5. And do thou, my son, observe His command- ments and His ordinances and His judgments, and walk not after the abominations and after the graven images and after the molten images. 6. And eat no blood at all of animals or cattle, or of any bird which flies in the heaven. 7. And if thou dost slay a victim as an acceptable peace- offering, slay ye it, and pour out its blood upon the altar, and all the fat of the offering offer on the altar with fine flour (and the meat-offering) mingled with oil, with its drink- offering — offer them all together on the altar of burnt- offering; it is a sweet savour before the Lord. 8. And thou wilt offer the fat of the sacrifice of thank-offerings on the fire which is upon the altar, and the fat which is on the belly, and all the fat on the inwards and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove, together with the kidneys. as." Lev. iii. 9-10, which our author has
before him, supports the Latin: “ And he shall offer of the sacrifice of peace-
4. No accepting of (men’s) persons and... gifts. Cf. Dent. x. 17. 6. Cf. Lev. vii. 26. See vi. 10, 12
of our text ; also xxi. 17 sqq.
7. Cf. Lev. iii. 7-10.
Peace - offering = 0valat eipyvikcal = ооо nai 1 Sam. x. 8, xi. 15 ete., but the Hebrew phrase is more usually rendered (7) Ovela (той) awrnpiov, Lev. iii. 3, 6, 9, iv. 26 etc.
(And the mcat-offering). Latin omits the raeat-offering. The phrase is most probably genuine as Littmann urges, though I rejected it in my Ethiopic text.
Mingled with ой. Cf. Lev. ii. 4, pya шп.
8. And thou wilt offer the fat of the sacrifice of thank-offerings . . . and the fat. So Latin. For “апа... and” in the above the Ethiopic reads “аз...
offerings an offering made by fire . . . and the fat which covereth the inwards, and all the fat that is upon the inwards and the two kidneys, and the fat that is upon them, which is by the loins . . with the kidneys shall he take away.”’ On the phrase “thank- offerings” see note on ver. 7.
On the belly, . . . on the inwards= єті rs коМаѕ . . . Єті Tov évrocOluy (évrépuv). The Latin has super ventrum
. Super interanea. This variation is strange, since the Hebrew has asp and the LXX kodla in both cases in Lev. iii. 10.
And upon the loins.
** which is by the loins.”
Lev. iii. 10 has
134 THE BOOK OF JUBILEES
9. And offer all these for a sweet savour acceptable before the Lord, with its meat-offering and with its drink-offering, for a sweet savour, the bread of the offering unto the Lord, 10. And eat its meat on that day and on the second day, and let not the sun on the second day go down upon it till itis eaten, and let nothing be left over for the third day; for it is not acceptable [for it 1s not approved] and let it no longer be eaten, and all who eat thereof will bring sin upon themselves; for thus I have found it written in the books of my forefathers, and in the words of Enoch, and in the words of Noah. 11. And on all thy oblations thou shalt strew salt, and let not the salt of the covenant be lacking in all thy oblations before the Lord. 12. And as regards the wood of the sacrifices, beware lest thou bring (other) wood
Thou shalt remove = téblél., Emended with Latin separa from teblil=rolled up, covered up.
9. Bread of the offering unto the Lord. From Lev. iii. 11.
10. [For it is not approved]. I have bracketed this clause as a dittography.
Let it mo longer be eaten — jétbal&'é, emended from jétbahal (ab). cd= * thou shalt not eat."
Written in the books of my fore- fathers. According to x. 14 Noah gave all his secret books to Shem, who may have passed them on to Abraham, as, according to rabbinic tradition, Abraham attended the school of Shem. According to xii. 27, however, Abram is said to have been a “home ” student, and to have studied the books of his fathers. Singer (p. 126 note) states that according to Pirke К. El. viii, Jalk. Gen. $ 41, Abraham received from Shem the knowledge of the calendar which was imparted to Adam from heaven, and which had come down to Shem through Enoch and Noah. The present passage in our text as well as vii. 38 and Test. XII. Patriarch. Zeb. 3 trace back certain halachoth to com- mands or books of Enoch and Noah. None of the ancient books preserved under these names are of an halachic character. There was probably no
ground for the statement made by our author.
ll. On all thy oblations thow shalt strew sait. Cf. the parallel passage in Test. Levi 9: kai тёта» Qvcolav üXari &Xets.
Salt of the covenant. Cf. Lev. ii. 18. MSS read “‘covenaut of salt.”
12. Beware lest thow bring (other) wood for the altar in addition to these, By a slight change (see my text, p. 75 note 30) we might read: '*Be careful to offer on the altar the following woods (only) This passage was written possibly to determine the meaning of c'e) sy in Exod. xxv. 5, 10 ete. Our text or the subject of it is referred to in Test. Levi 9: dwéexa dévdpwr del éxXóvruv ФОММа йраує Kuplw, ws кацё 'Afgpaàu édi6ake. The number here is probably corrupt. déwWdexa= E corrupt for p=14. The Eth, Enoch iti, speaks of fourteen evergreen trees, and may be in that passage dependent on our text. With the list of four- teen trees jin our text, cf. that in the Geoponica хі. 1: dévépa dechar écrit . . . (0^ (1) фо, (2) кітрор, (8) oTpoBtros, (4) бафут, (5) ħala, (6) Kumaptooos, (7) кєратёа, (8) mirus, (9) тріроѕ, (10) múčos, (11) uvpolrn, (12) кёдроѕ, (13) iréa каї (14) ёркєр- Gos. Of these fourteen, ten, т.е. nos.
CHAPTER XXI.
9-19 135
for the altar in addition to these: cypress, défrán, sagád, pine, fir, cedar, savin, palm, olive, myrrh, laurel, and citron, juniper, and balsam. 13. And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood, (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before. 14. Besides these kinds of wood there is none other that thou shalt place (on the altar), for the fragrance is dispersed, and the smell of its fragrance goes not up to heaven. 15. Observe this commandment and do it, my son, that thou mayst be upright in all thy deeds. 16. And at all times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet before thou drawest near to the altar; and when thou art done sacrificing, wash again thy hands and thy feet. 17. And let no blood appear upon you nor upon your clothes; be on thy guard, my son, against blood, be on thy guard exceedingly; cover it with dust. 18. And do not eat any blood, for it is the soul; eat no blood what-
ever.
6, 3, 8, 12, 1 (?), 5, 11, 4, 2 (or 7), 14, appear in our text. See my text, p.
Défrán might be acorruption of mpîvos but that daprono + һ О з) is found in Syriac, and is a kind of fir.
Sagád. This has been identified with the «ps5, “the almond”; but wrongly, since the trees are all ever- green.
Citron. I have taken qêdâr as corrupt for kírpiov. It may be a cor- ruption of keparéa. On wood for the sacrifices see Middoth ii. 5; Таша 296; Sifra on Lev. i. 8 (Beer, Buch d. Jub. p. 35).
13. Nothing of this nature is found in the halacha. Таті ii. 3 allows all kinds of wood but that of the olive and vine.
19. And take no gifts for the blood of man, lest it be
Clean —nésüb, emended from séní'a (b) =“ firm,” scn'à (c). а omits.
[For its fragrance is gone]. I have bracketed this clause as originating in a dittography, or an interpolation from the next verse.
14. Goes not up. With Littmann I have inserted the negative.
16. On the duty of washing before approaching the altar, cf. Exod. xxx. 19-21, etc.
Wash again. "Техі = “ return and wash," the familiar Hebrew idiom as Littmann has recognised.
17. Nor upon your clothes.
2?
ab omit
Be on thy guard, my son, against blood, . . . cover it with dust. Cf. Lev. xvii. 18.
18. Cf. Lev. xvii. 14 ; Deut. xii. 28.
136 THE BOOK OF JUBILEES
shed with impunity, without judgment; for it is the blood that is shed that causes the earth to sin, and the earth cannot be cleansed from the blood of man save by the blood of him who shed it. 20. And take no present or gift for the blood of man: blood for blood, that thou mayest be accepted before the Lord, the Most High God; for He is the defence of the good : and that thou mayest be preserved from all evil, and that He may save thee from every kind of death. 21. I see, my son, That all the works of the children of men are sin and wickedness, And all their deeds are uncleanness and an abomination and a pollution, And there is no righteousness with them. 22. Beware, lest thou shouldest walk in their ways And tread in their paths, And sin a sin unto death before the Most High God. Else He will [hide His face from thee, And] give thee back into the hands of thy transgression, And root thee out of the land, and thy seed likewise from under heaven, And thy name and thy seed will perish from the whole earth. 23. Turn away from all their deeds and all their uncleanness, And observe the ordinance of the Most High God,
19. Causes the earth to sin. This 22. Sin unto death=apyapriav 0ava-
goes back to pim = “ pollutes.”
The earth cannot be cleansed, etc. Cf. vii. 88; Num. xxxv. 33.
20. Thot thow mayest be accepted. Emended (see my text, p. 76, note 1). b(d)—*''and it will be accepted”; с ** jt will not be accepted " ; c “and He will accept you."
21-24. This passage was written originally in Hebrew verse and the parallelism is still well preserved.
Typbpov = по кюп, Num. xviii. 22, Cf. 1 John v.16. See xxxiii. 18 of our text.
[Hide His face from thee, And]. I have bracketed this clause (cf. i. 13) as an interpolation, since it spoils the parallelism.
Give thee back into the hands of thy transgression. Has this vigorous ex- pression been suggested by Gen. iv. 7 “If thou dost not well, sin is a lurker at the door " ?
CHAPTERS XXI. 20-XXII. 2 137
And do His will and be upright in all things.
24. And He will bless thee in all thy deeds,
And will raise up from thee the plant of righteousness through all the earth, throughout all generations of the earth,
And my name and thy name will not be forgotten under heaven for ever.
25. Go, my son, in peace.
May the Most High God, my God and thy God, strengthen thee to do His will,
And may He bless all thy seed and the residue of thy seed for the generations for ever, with all righteous blessings,
That thou mayest be a blessing on all the earth."
26. And he went out from him rejoicing.
Isaac, Ishmael, and Jacob celebrate the feast of first-fruits at Beersheba with Abraham, 1-5. Prayer of Abraham, 6-9. Abrahams last words to and blessings of Jacob,
XXII. And it came to pass in the tfirst} week in the +forty-fourth+ jubilee, in the +second+ year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks —that is, the feast of the first-fruits of the harvest—to Abraham, their father, and Abraham rejoiced because his two sons had come. Beersheba, and Isaac was wont to go and see his possessions
2. For Isaac had many possessions in
24. Plant of righteousness. See Dillmann suggests that for ''forty-
xvi. 26. 25. І have with some hesitation arranged this verse as Hebrew poetry. Mayest be « blessing. Cf. xx. 10.
XXII. 1. All the dates in this verse appear to be wrong. The total— 2116.
fourth " we should read “ forty-third.” But this would make the year of Abraham's death 2060, whereas (see on xxi. l) he died in the year 2051. Hence I propose: “in the sixth week in the forty-second jubilee, in the seventh year = 2051.
138 THE BOOK OF JUBILEES
and to return to his father. 3. And in those days Ishmael came to see his father, and they both came together, and Isaac offered a sacrifice for a burnt-offering, and presented it on the altar of his father which he had made in Hebron. 4, And he offered a thank-offering and made a feast of joy before Ishmael, his brother: and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first-fruits of the land, that he might eat and bless the Creator of all things before he died. 5. And Isaac, too, sent by the hand of Jacob to Abraham a best thank-offering, that he might eat and drink. 6. And he eat and drank, and blessed the Most High God,
Who hath created heaven and earth,
Who hath made all the fat things of the earth,
And given them to the children of men
That they might eat and drink and bless their Creator. 7. " And now I give thanks unto Thee, my God, because thou hast caused me to see this day: behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 8. The sword of the adversary has not overcome me in all that Thou hast given me and my children all the days of my life until this day. 9. My God, may Thy merey and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the generations of the earth, unto all the ages.” 10. And he called Jacob and said: “My son Jacob, may
4. Creator of all things. A frequently 6-9. Abraham’s thanksgiving and recurring idea in our author: cf. xxii. prayer.
27. Cf. Sir. xxiv. 8: 0 ктісттѕ ámáv- 7. See xxi. 1.
Kaw; 2 Macc. i. 24: 0 дєдѕ ò mávrov
krlerys ; vii. 23: 0 той kócuov ктїттї J 8. T о of p adversary. Cf, (cf. 4 Mace. v. 25). Cf. “God of all,” Jer. vi s. ix. 7 (LXX).
sexus Wh 27, ххх. JL seen, 18, 89: 9. An inheritance( = nbn). Cf. verses
Assumpt. Mos. iv. 2. 10, 15, 29 and Deut. iv. 20.
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the God of all bless thee and strengthen thee to do righteous- ness, and His will before Him, and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me.” 11. And he drew near and kissed him, and he said :
“ Blessed be my son Jacob
And all the sons of God Most High, unto all the ages:
May God give unto thee a seed of righteousness ; ' And some of thy sons may He sanctify in the midst of the whole earth ;
May nations serve thee, And all the nations bow themselves before thy seed.
12. Be strong in the presence of men, And exercise authority over all the seed of Seth.
Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation.
13. May the Most High God give thee all the blessings Wherewith He has blessed me And wherewith He blessed Noah and Адаш; May they rest on the sacred head of thy seed from generation to generation for ever.
14. And may He cleanse thee from all unrighteousness and impurity,
10. God of all, ie. God of the universe. See verses 4, 27.
11. The sons of the God Most High (or "his sons unto the God Most High "). For phraseology cf. Gen. xiv. 19. On Israel as sons of God, see i. 24 note.
May nations serve Thee, And all the nations, etc. From Gen. xxvii. 29— Isaac's blessing of Jacob.
12. Exercise, Eth. has “exercising ” but Latin = “exercise,”
All the seed of Seth, i.e. all mankind. The phrase is found also in Num.
xxiv, 17, nv 21 5» where, however, піў is not to be taken as the name of the patriarch but as a contraction of пк = ‘‘ confusion.”
18. Blessings . . . wherewith He blessed Noah, ete. See xix. 27.
Rest on the sacred head. From Gen. xlix. 26, though with the Syr. it implies "з instead of ум. Cf. Num. vi. 9.
14. Unrighteousness and impurity. Emended with Latin inquinamento et injustitia. MSS = “impure defilement.”
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That thou mayest be forgiven all (thy) transgressions ; (and) thy sins of ignorance.
And may He strengthen thee,
And bless thee.
And mayest thou inherit the whole earth,
And may He renew His covenant with thee,
That thou mayest be to Him a nation for His inheritance
for all the ages,
And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of
the earth.
And do thou, my son Jacob, remember my words,
And observe the commandments of Abraham, thy father :
Separate thyself from the nations,
And eat not wiih them :
And do not according to their works, And become not their associate ;
For their works are unclean, And all their ways are a pollution and an abomination
and uncleanness.
17. They offer their sacrifices to the dead
Thou mayest be forgiven. Lat. =“ He may forgive." Тһе ‘‘thy” and “aud” are supplied from the Latin.
15. Renew His covenant. See ver. 30.
Nation for His inheritance. See on ver 9.
16. The exclusiveness of Judaism is here traced to Abraham. The very existence of Judaism in 200-150 в.с. made such exclusiveness indispensable.
Separate thyself from the nations. Cf. Is. lii. 11.
Eat not with them. A Jew could not eat with a Gentile ; for the animals might not have been slaughtered ac- cording to the prescriptions of the Law (Deut. xii. 23, 24) or might have been amongst those that were forbidden to the Jew (Lev. xi. 4-7, 10-12, 13-20) or the meat and wine might have been offered to idols (cf. 1 Cor. x. 20, 27-
29). Antiochus IV. tried to force the Jews to eat of unclean food, 1 Масс. i. 47-48, 62-63 ; 2 Macc. vi. 18-21, vii. 1. See Driver's Commentary on Daniel i. 8- 10 note. Cf. Matt. ix. 11 ; Mk. ii. 16 for the Pharisaie attitude.
Their ways are a pollution, Cf. ver. 19. Observe how frequently this con- ception returns in all accounts of the persecution of Antiochus Epiphanes and his successors: ша» in 1 Mace. i. 46, 63, iv. 45, vii. 34, xiv. 36 ; шасибѕ, 1 Macc. iv. 43; dáxá0apros, 1 Macc. i. 48, iv. 48; dxa@apola, 1 Macc. xiii. 48, xiv. 7; uócos, 2 Macc. vi. 19, 25 ; poúvw, 1 Macc. i. 37 ; 2 Macc. vi. 2, xiv. 3; uoAvouós, 2 Macc. v. 27; Be- Banów, 1 Macc. i. 48, 45, 48, 63, ii. 12, 84, 111. 51, etc.; Bewos, 1 Mace. i. 48.
17. Offer their sacrifices to the dead. Cf. Deut. xxvi. 14; Ps. evi. 28 ; Sir. vii.
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And they worship evil spirits,
And they eat over the graves,
And all their works are vanity and nothingness.
18. They have no heart to understand
And their eyes do not see what their works are,
And how they err in saying to a piece of wood: ‘Thou
art my God,’
And to a stone: ‘Thou art my Lord and thou art my
deliverer.’
[And they have no heart.]
19. And as for thee, my son Jacob, May the Most High God help thee And the God of heaven bless thee And remove thee from their uncleanness and from all
their error.
20. Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan ; For all his seed is to be rooted out of the earth.
21. For, owing to the transgression of Ham, Canaan erred,
And all his seed will be destroyed from off the earth and all the residue thereof,
33; Tob. iv. 17, which allude to such sacrifices as being offered by Israel. They are derided Sir. xxx. 18, 19; Ep. Jer. 31, 32; Wisdom xiv. 15, xix. 3; Or. Sibyl. viii. 382-384. The Pirke Aboth iii. 4 speaks of “sacrifices to the dead” (pne ^na).
Worship evil spirits. Some of the Jews at the bidding of Antiochus Epiphanes consented to worship idols and offer them sacrifices, 1 Mace. i. 43. For other references to such worship generally see Deut. xxxii. 17; Lev. xvii. 7 ; Ps. evi. 37 ; Eth. Enoch xix. 1; Baruch iv. 7 ; 1 Сог. x. 20: GAN ore å @vovcw тд, €Ovn, Gatpoviots . . . 0bov- ow. See note on i. 11-13 of our text.
Eat over the graves. Just as the worshipper of Yahweh partook of the sacrifices offered to Him, so those who
offered sacrifices to the dead partook of such sacrifices. These sacrifices were placed over the grave: see references given under “offer sacrifices to the dead ” in earlier part of the verse: also Schwally, Das Leben nach dem Tode,
le, (Efi sab Gh sex. БЕ diem uis 27.
Their works. Read gebrómá instead of gabrómü in my text. pr
[And they have no heart]. Bracketed as a dittography of the beginning of ver. 18. The parallelism is against it.
20. Cf. Gen. xxviii. 1. For similar commands see xxv. 5, xxvii. 10, xxx 7 of our text; Test. Levi 9.
For ali his seed, etc. This line recurs in ver. 21>; for the two Ethiopie verbs are not infrequently renderings of the same word in Greek.
142 THE BOOK OF JUBIZEES
And none springing from him will be saved on the day of judgment.
22. And as for all the worshippers of idols and the profane
(b) There will be no hope for them in the land of the living ;
(6) And there will be no remembrance of them on the earth ;
(c) For they will descend into Sheol,
(d) And into the place of condemnation will they go,
As the children of Sodom were taken away from the earth So will all those who worship idols be taken away.
. Fear not, my son Jacob, And be not dismayed, O son of Abraham :
May the Most High God preserve thee from destruction,
And from all the paths of error may He deliver thee. 24. This house have I built for myself that I might put my name upon it in the earth: [it is given to thee and to thy seed for ever], and it will be named the house of Abraham ; it is given to thee and to thy seed for ever; for thou wilt build my house and establish my name before God for ever: thy seed and thy name will stand throughout all generations of the earth.”
25. And he ceased commanding him. 26. And the two lay together on one bed, and Jacob slept in the bosom of Abraham, his father’s father and he kissed him seven times, and his affection and his
him and blessing
21. Day of judgment. Of. xxiii. 11, ‘tday of the great judgment” : xxiv. 28, “day of wrath and indignation" : also xxxvi. 10.
22. The profane. Setilin=BeBnrw- pévo. (cf. Lev. xxi. 7, 14), emended from selü'án (a 5 d) = “ the hated ones.” c reads, “the perverse." If we emend a b d into salá-éjàn we should have “the adversaries,”
(e) And there will be no remembrance, etc. It will be observed that I have
transposed this verse on account of the parallelism.
They will descend into Sheol . . . will they go. The same passage with a transposition of the two verbs has already occurred in vii. 29 (see note): cf, Eth. En. ciii. 7, 8.
24. [It is given, etc.] A dittography from the second clause following.
25. Commanding. Gen. xlix. 38. This word goes back to ms which is used technically of a man’s last will
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heart rejoiced over him. 27. And he blessed him with all his heart and said: “ The Most High God, the God of all, and Creator of all, who bronght me forth from Ur of the Chaldees, that He might give me this land to inherit it for ever, and that I might establish a holy seed—blessed be the Most High for ever.” 28. And he blessed Jacob and said: “My son, over whom with all my heart and my affection I rejoice, may Thy grace and Thy mercy be lift up upon him and upon his seed alway. 29. And do not forsake him, nor set him at nought from henceforth unto the days of eternity, and may Thine eyes be opened upon him and upon his seed, that Thou mayst preserve him, and bless him, and mayest sanctify him as a nation for Thine inheritance; 30. And bless him with all Thy blessings from henceforth unto all the days of eternity, and renew Thy covenant and Thy grace with him and with his seed according to all Thy good pleasure unto all the generations of the earth.”
Abrahams death and burial, 1-8 (cf. Gen. xxv. 7-10). Decreasing years and increasing corruption of mankind : Messianic woes: universal strife: the faithful vise up in arms to bring back the faithless : Israel invaded by sinners
and testament: cf. 2 Sam. xvii. 23; 2 Kings xx. 1; Is. xxxviii. 1; Test. XII. Patriarch., Reuben 1 ; Baba bathra
27. 'This verse looks like an inter- polation. lt professes to give Abraham's blessing of Jacob, and yet does not mention him at all. Jacob's blessing begins in ver. 28. This verse follows well upon ver. 26. On the other hand some mention of the sacred name is required in ver. 28 if 27 is omitted.
God of all. See on verses 4, 10.
Creator of all, i.e of the universe. See on ver. 4. See Neh. ix. 6.
Brought me forth from Ur of the Chaldees. Cf. Gen. xv. 7 ; Neh. ix. 7. Instead of “brought” 8rd sing. of ad, bc read “ brought " 2nd sing.
Blessed be the Most High for ever, or
*that the Most High may be blessed for ever." 'The latter is the more natural translation ; but if we adopt it, there is no principal verb.
28. Over whom with all my heart . . . I rejoice (cd). But ab read “те- joice" in 9rd sing. This reading pre- supposes “heart and affection” as the subject of “rejoice,” just as in ver. 26. In that case if instead of zaba (twice) we read baza (twice) we have as follows: * over whom all my heart and my affection rejoice.” In either case we must reject ba'ella as corrupt.
Be lift up upon him. Cf. Num. vi. PASS IES 6.
29. Thine eyes be opened. Cf. 1 Kings viii. 29, 52; Neh. i. 6; Dan. ix. 18. 30. Renew Thy covenant. Cf. ver.
144 THE BOOK OF JUBILEES
of the Gentiles, 11-25. Renewed study of the law and renewal of mankind: Messianie kingdom: blessed im- mortality of the righteous, 26-31.
XXIII. And he placed two fingers of Jacob on his eyes, and he blessed the God of gods, and he covered his face and stretched out his feet and slept the sleep of eternity, and was gathered to his fathers. 2. And notwithstanding all this Jacob was lying in his bosom, and knew not that Abraham, his father’s father, was dead. 3. And Jacob awoke from his sleep, and behold Abraham was cold as ice, and he said: “Father, father”; but there was none that spake, and he knew that he was dead. 4. And he arose from his bosom and ran and told Rebecca, his mother; and Rebecca went to Isaac in the night, and told him; and they went together, and Jacob with them, and a lamp was in his hand, and when they had gone in they found Abraham lying dead. 5. And Isaac fell on the face of his father, and wept and kissed him. 6. And the voices were heard in the house of Abraham, and Ishmael his son arose, and went to Abraham his father, and wept over Abraham his father, he and all the house of Abraham, and they wept with a great weeping. 7. And his sons Isaac and Ishmael buried him in the double cave, near Sarah his wife, and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places; and the days of weeping for Abraham were
in Judges ii. 10. Gen. xxv. 8 has “to his people.” From Gen. 1, 1.
7. Buried him in the double cave. Gen. xxv. 9. A
The days of weeping = ‘22 чу (cf. Deut. xxxiv. 8; Gen. l. 4). b=“the
XXII. 1. He placed two fingers of Jacob. Cf. Gen. xlvi. 4. The closing of the eyes was generally done by the B eldest son, and according to Shabbath 7 151b it was strictly forbidden till death had ensued (Singer, 107 note).
Stretched out his feet. So Syr. and Eth. vers. of Gen. xlix. 33, but Mass.,
LXX, Vulg. =“ gathered np his feet.” Slept the sleep of eternity. Cf. Jer. li. 39, 57.
To his fathers. This phrase is first
lamentation of the weeping” =:32 'm (cf. Jer. xxxi. 15) which I take to be a corruption of *33 +p. d reads “lamenta- tion and weeping” and ac “ weeping.”
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ended. 8. And he lived three jubilees and four weeks of years, one hundred and seventy-five years, and completed the days of his life, being old and fullof days. 9. For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of mani- fold tribulation and the wickedness of their ways, with the exception of Abraham. 10. For Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteous- ness all the days of his life; and behold, he did not com- plete four jubilees in his life, when he had grown old by. reason of the wickedness, and was full of his days. 11. And all the generations which will arise from this time until the day of the great judgment will grow old quickly, before they complete two jubilees, and their knowledge will forsake them by reason of their old age [and all their know- 12. And in those days, if à man live a jubilee and a-half of years, they will say regarding him: * He has lived long, and the greater part of his days are pain and sorrow and tribulation, and there is no peace:
ledge will vanish away].
8. Cf. Gen, xxv. 8. See xxi 1 of ness of others. Не was himself “ per-
our text.
9. Men's years grow less, pori passu, with the growing corruption.
Days of the forefathers, of their life. Probably we should read *days of the life of the forefathers."
To decrease in jubilees, and to grow old quickly, and to be full of their days. The Latin has senescere celerins et minui dies vitae ipsorum. The Latin seems right. For a possible explanation of ihe corruption in the Eth. see my text, pp. 81-82.
10. When he had grown old. Both Eth. and Latin give “иші” instead of “when.” Тһе error, I take it, arose from the corruption of os—'' when" into éws= '* until.”
By reason of the wickedness. Abraham grew old early because of the wicked-
fect,” according to our author.
ll. Generations which will arise . . . until the day of the great judgment. Here the judgment seems to precede the Messianic kingdom ; but see note on ver. 30. .
Their knowledge will forsake them by reason of their old age. Lat. =erunt transeuntes ab ipsis spiritus intellectus ipsorum, where spiritus and intellectus may be duplicate renderings of the same word. Otherwise it should correspond to the phrase ' by reason of their age." I here withdraw theemendation in my text.
[And all their knowledge will vanish away]. А dittography. Lat. omits.
12. The greater part of his days are pain and sorrow, Ps. xc. 10. Our text gives the same rendering of nan as the LXX, Syr., Chald., and Vulg.
IO
146 THE BOOK OF JUBILEES
13. For calamity follows on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds 14. And all these will come on an evil generation, which transgresses on the earth: their
of calamities and pains."
works are uncleanness and fornication, and pollution and abominations. 15, Then they will say: “The days of the forefathers were many (even) unto a thousand years, and were good; but, behold, the days of our life, if a man has lived many, are three score years and ten, and, if he is strong, four score years, and those evil, and there is no peace in the days of this evil generation" 16. And in that generation the sons will convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth and the great wickednesses which they perpetrate,
13-14. The calamities that befell Judah in the early decades of the second cent. B.C.
18. Such as these. So Latin secundum hoc ipsud = пок.
One with another. Latin.
Fever, and chills. So Latin. Ethiopic words are ma Xeyópeva.
14. Uncleanness, etc. See vii. note, xx. 5, xxii. 16 note.
15. The days of our life... are three score years and ten, etc. Ps. xe.
Wanting in the The
16. This verse points most probably to the rise of the Chasids. These proceed to challenge the creed and conduct of their fathers and the elders (the spiritual rulers of Judaism). From their ranks (see Eth. Enoch xc. 7) arise the Maccabees. The armed resistance of the latter to the Hellenising party is represented in ver. 20. Finally after years of strife the Messianic era begins to set in and the years of men to grow many, till at last they become a thousand.
We have herein an adumbration of the actual history and the expectations of the Chasids in the second cent. B.C. Bousset (Z. f. N Tliche Wissenseh. 1900, p. 199) has already recognised that this chapter deals with the Maccabean move- ment. 'l'he conclusiveness of this inter- pretation will grow stronger as we pro- ceed. It is no little confirmation of our view that we find the same events in Judaism depicted in allegorical language in Eth. Enoch xe. 6-7: “ But behold lambs were borne by those white sheep, and they began to open their eyes and to see and to cry to the sheep. But the sheep did not cry to them and did not hear what they said to them, but were exceedingly deaf, and their eyes were exceedingly and forcibly blinded.” Here “the white sheep" are the faithful adherents of the theo- cracy ; the “lambs” are the Chasids, a new and distinct party among the Jews. The Chasids appeal unavailingly to the nation at large. In the next verse (xc. 8) there is a symbolical de scription of Syria’s attack on Judah.
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and concerning their forsaking the covenant which the Lord made between them and Him, that they should observe and do all His commandments and His ordinances and all His laws, without departing either to the right hand or the left. 17. For all have done evil, and every mouth speaks iniquity and all their works are an uncleanness and an abomination, and all their ways are pollution, uncleanness and destruction. 268. Behold the earth will be destroyed on account of all their works, and there will be no seed of the vine, and no oil; for their works are altogether faithless, and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 19. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince, on account of the law and the covenant; for they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees, and all judgments. 20. And they will stand (with bows and) swords and war to
18. Will all perish together, beasts . and birds, and all the fish of the sea. Cf. Hos. iv. 8: also Ezek. xxxviii. 20; Zeph. i. 3; 4 Ezra v. 7. On account of the children. a malitia filiorum. 19. For other descriptions of the Messianic woes, see Or. Sibyl. iii. 796- 807; Apoc. Bar. xxvii. 1-13, xlviii.
Forsaking the covenant. jan. xi. 30 and 1 Macc. i. 15 where the same charge is brought against the Hellenising Jews.
Observe and do... without. . either to the . . . or the left. Cf. Deut. v. 31, 32, xxviii. 18, 14. А similar statement is found in 1 Macc. ii 21-22: ‘Heaven forbid that we
Mate
should forsake the law and the ordi- nances . . . to go aside from owr wor- ship to the right hand or the left" (map- eA8eiv тї Хатріау judy dekiav 7) àpi- orepav). The phrase is most probably historical.
17. All have done evil. Cf. 1 Macc. i. 52, 53, “Апа from the people were gathered unto them many, every one that had forsaken the law and they did evil things in the land.”
Every mouth speaks iniquity. Cf. I Mace. ii. 6, “Апа (Mattathias) saw the blasphemies . . . in Judah and in Jerusalem."
Pollution, ete. See note on xxii. 16.
18-24. The Messianic woes.
31-37, Ixx. 2-10; 4 Ezra v. 1-12, vi. 14-18, 21-24; Matt. xxiv. 6-29 with Synoptic parallels ; Sota ix. 15 sq. See Schürer, Gesch. d. jüd. Volkes, ii. 523 sq.
The poor with the rich, and (b omits) the lowly with the great. Apoc. Bar.
For they have forgotten command- ment, and covenant, etc. From a general description of the Messianic woes the writer passes on to a definite descrip- tion of the Maccabean times, and the Apostate Jews.
Judgments, v.e. determinations, de- cisions.
20. This verse describes the warlike
148 THE BOOK OF JUBILEES
turn them back into the way; but they will not return until much blood has been shed on the earth, one by another. 21. And those who have escaped will not return from their wickedness to the way of righteousness, but they will all exalt themselves to deceit and wealth, that they may each take all that is his neighbour's, and they will name the great name, but not in truth and not in righteousness, and they will defile the holy of holes with their uncleanness 22. And a great punishment will befall the deeds of this generation from the Lord, and He will give them over to the sword and to judg- ment and to captivity, and to be plundered and devoured. 23. And He will wake up against them the sinners of the
and the corruption of their pollution.
Gentiles, who have neither mercy nor compassion, and who will respect the person of none, neither old nor young, nor
efforts of Judas the Maccabee to foree the apostates to return to Judaism. In the year 162, owing to internal divisions, Syria felt it advisable to make terms with the Jews and allow them “фо walk after their own laws as aforetime " (1 Mace. vi. 55-62; 2 Macc. xiii. 23- 26; Joseph. Ant. xii. 9. 6-7). This understanding was observed by all the subsequent kings of Syria. Hence from 162 onward the struggle was not so much to preserve Judaism against the attempts of Syria to crush it out of existence, as to determine the question whether the Hellenising faction or the national party should eontrol the nation. Syria henceforth intervened in support now of the one now of the other of the two Jewish parties. (See Schurer, op. cit. 1. 214 ; [Eng. transl.], I. i. 224 sq.)
(With bows and) Supplied from the Latin.
The way. Cf. Is. xxx. 21, “This is the way, walk ye in it." Cf. the use of 7 606s in Acts ix. 2, xix. 9, 23, хх! Eh
21. Those who have escaped will not return... to the way of righteousness, By the treaty of 162 referred to in the preceding note, the religious liberties of Judaism were secured against Syria ;
but the Hellenising party under the high priest Alkimns still pursued its own aims. This party is said in our text. to “пате the great name” and to “defile the holy of holies with their uncleanness.” Though it embraced nearly the entire Sanhedrin, it was opposed by the Maccabees, the Chasids, and the great mass of the Jews.
Great name. Cf. Jos. vii. 9. the phrase “name the . . . name,” cf. LXX of Is. xxvi. 18; Acts xix. 18; 2 Tim. ii. 19.
22-23. These verses describe the sufferings of the nation during the civil wars and internal troubles that took place dowu to Simon's high priesthood (142-135 в.с.).
23. This verse refers in language borrowed from past prophecy to the frequent invasions of Palestine by the Syrians or possibly by some unknown nàtion from the north as in Zeph. i, 7 ; Jer. iii.-vi. ; like Gog and Magog i Ezek. xxxviii.-xxxix.
Have neither mercy nor compassion. So Jeremiah (vi. 23) describes the natio that was to invade Judah: ''they ar crnel and have no mercy.”
Neither old nor young. ix. 6,
Cf, Ezek.
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any one, for they are more wicked and strong to do evil than all the children of men. And they will use violence against Israel and transgres- sion against Jacob, And much blood will be shed upon the earth, And there will be none to gather and none to bury.
24. In those days they will cry aloud, And eall and pray that they may be saved from the hand of the sinners, the Gentiles ; Dut none will be saved.
25. And the heads of the children will be white with grey hair, And a child of three weeks will appear old like à man of one hundred years, And their stature will be destroyed by tribulation and oppression.
26. And in those days the children will begin to study the
laws,
And to seek the commandments, And to return to the path of righteousness.
27. And the days will begin to grow many and increase amongst those children of men,
None to gather and none to bury, i.e,
the fallen. The phrase is from Jer. viii. 2. 24. Of the sinners, the Gentiles—
apapTwrav égvGv. The Ethiopic trans- lator took these words to be in apposi- tion. He ought rather to have taken the second as dependent on the first. Hence “sinners of the Gentiles." See verse 23 and Gal. ii. 15 where the phrase is reproduced somewhat differ- ently: ёё éüvàv dyaprwrol. To the writer the terms “ Gentiles" and ‘‘sin- ners” were practically synonymous.
25. Heads of the children will be white, etc. Hesiod, Op. et Dies, 180- 181, tells how in the iron age children will be born with hoary temples :
Zeùs 8' üXécet kal тобто yévos цєрбтоу
&vÜOparmr av
Ейт’ ду -yewdmevor roMokpóra oi тећ- wow.
This was to be one of the signs (as in our text) which foreshadowed the coming of the kingdom according to Sibyll. Or. ii. 155:
"Ек yeverfjs Tai0es moMokpóraóo yeya res.
See also Latin apocalyptic fragment in the Cambridge Texts and Studies, ii. 3, p. 154.
26. It might seem possible that ver. 16 originally followed ver. 26.
26-30. The renewed study of the Law followed by a change for the better and the gradual approach to Messianic blessedness. With this spiritual trans- formation of Israel (cf. l. 5) there will take place a corresponding transforma-
THE BOOK OF JUBILEES
Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the
number of the days.
28. And there will be no old man Nor one who is not satisfied with his days, For all will be (as) children and youths.
29. And all their days they will complete and live in peace
and in joy,
And there will be no Satan nor any evil destroyer ; For all their days will be days of blessing and healing.
30. And at that time the Lord will heal His servants,
tion of the heaven and theearth. This idea appears also in Is. lxv. 17 sqq. (See i. 29 note; iv. 26.) This is their final renewal.
27. Nigh to one thousand years. In the Messianic kingdom men will attain to the age originally designed for them by God. Adam did not attain to 1000 years because of his sin ; see iv. 30.
28. The writer appears to have Is. lxv. 20 before him but avoids making any reference to the presence of the wicked in the consummated kingdom, as is done in Isaiah. Yet apparently they are pre- supposed in ver. 30, though aecording to ver. 29 there are none such. ‘They are gradually eliminated. Cf. Test. Levi 18.
Who is not satisfied. I haveadded the negative from a comparison of Is.1xv. 20.
29. Injoy. Cf. Is. Ixv. 14.
No Satan. Cf. Assumpt. Mos. x. 1. This statement need not mean very mus Ge sdk xlvi 9 1.5.
Blessing and healing. Cf. i. 29.
30. If this verse refers to the resur- rection, the righteous are raised to share in this (temporary?) Messianic king- dom. If ver. 11 is correctly handed down and to be taken literally, it follows that the final judgment precedes the Messianic kingdom. But the nature of this kingdom precludes such a view. It is to be introduced gradually pori passu with the spiritual transformation of man. Such agradual and progressive transformation does not admit of the insertion of the fina] judgment at any single point of its evolution. Nor is there a hint of such a judgment in
verses 23-27. Hence the final judgment can occur ouly at the close of this kingdom. The kingdom is therefore of temporary duration—a conclusion which presents some difficulty in the face of i. 17, 18, 29, but which agrees best with all other passages referring to the final judgment in this book. In that case the resurrection of the righteous and the final judgment are disjoined, if this verse asserts that the righteous rise to share in the kingdom. The eschatology of our author would thus differ alike from that of Eth. Enoch lxxxiii.-xc. (before 161 5.0.) Test. Jud. 25, Sim. 6, Zeb. 10, Benj. 10, where the final judgment precedes the kingdom and the righteous are raised to enjoy it for ever, and from that of Eth. Enoch xci.-civ. (104-95 в.о.) where the final judgment comes in at the close of the kingdom and the righteous are not raised to share in it, but in a blessed immortality.
But the teaching of our text agrees rather with that of Eth. Enoch xci.-civ. ; for the words “ will rise up ” have appar- ently no reference to the resurrection, and mean merely that when God heals His servants (cf. Rev. xxii. 2) they become strong. The clauses in ver. 29, “all their days will be days of blessing and healing " and in i. 29, “for healing . « . for all the elect of Israel" render this view the most probable. In this case there is no resurrection to this temporary Messianic kingdom, and thus the eschatology harmonises perfectly with that of Eth. Enoch xci.-civ.
CHAPTERS XXIII. 28- XXIV.
ISI
And they will rise up and see great peace, And drive out their adversaries.
And the righteous will see and be thankful, And rejoice with joy for ever and ever, And will see all their judgments and all their curses on
their enemies. Bl.
And their bones will rest in the earth,
And their spirits will have much joy, And they will know that it is the Lord who executes
judgment,
And shows mercy to hundreds and thousands and to all
that love Him.
32. And do thou, Moses, write down these words; for thus are they written, and they record (them) on the heavenly tables for a testimony for the generations for ever.
Isaac at the Well of Vision, 1 (cf. Gen. xxv. 11). saw sells
his birthright, 2-7 (cf. Gen. xxv. 29-34).
down to Gerar, 8. lech, 9-21.
{saae goes
Dealings between Isaac and Abime- Jsaae curses the Philistines, 28-32.
(CE.
Eu 1-6, 11, 13-25, 32, 33.)
XXIV. And it came to pass after the death of Abraham, that the Lord blessed Isaae his son, and he arose from Hebron and went and dwelt at the Well of the Vision in the first year of the third week of this jubilee, seven years. 2. And in the first year of the fourth week a famine began
See great peace, i.e. “enjoy great peace." Тһе word ‘‘peace” may go back to mu: in that case the sense would be “enjoy sound health."
Drive out their adversaries. Such a conception is in keeping with the gradual growth of the kingdom.
31. After death there is no resurrec- tion of the body, but a blessed immor- tality awaiting the spirit as in Eth. Enoch xci. 10, xcii. 3, ciii. 3, 4 (see my Eschatology, pp. 203 sqq.).
And toall (acd). Б reads ‘of all.”
XXIV. 1. Well of the Vision. Cf. Gen. xxv. 11. The full name is Beer Lahai-roi= “the well of the living One that seeth me.” Cf. also Gen. xvi. 14, some, OY,
First year of the third week of this jubilee. This is the forty-third jubilee.
2. Cf. Gen. xxvi. 1. Observe that our author transposes Gen. xxvi. 1 before xxv. 29 sqq. in order possibly to explain Esau's hunger.
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in the land, besides the first famine, which had been in the days of Abraham. 3. And Jacob sod lentil pottage, and Esau came from the field hungry. And he said to Jacob his brother: * Give me of this red pottage.” And Jacob said to him: “Sell to me thy [primogeniture, this] birthright and I will give thee bread, and also some of this lentil pottage.” 4, And Esau said in his heart: “I shall die; of what profit to me is this birthright?” And he said to Jacob: “I give it to thee." 5. And Jacob said: “Swear to me, this day,” and he sware unto him. 6. And Jacob gave his brother Esau bread and pottage, and he eat till he was satisfied, and Esau despised his birthright; for this reason was Esau’s name called Edom, on account of the red pottage which Jacob gave him for his birthright. 7. And Jacob became the elder, and Esau was brought down from his dignity. 8. And the famine was cver the land, and Isaac departed to go down into Egypt in the second year of this week, and went to the king of the Philistines to Gerar, unto Abimelech. 9, And the Lord appeared unto him and said unto him: “Go not down into Egypt; dwell in the land that I shall tell thee of, and sojourn in this land, and I shall be with thee and bless thee. 10. For to thee and to thy seed shall I give all this land, and I shall establish My oath which I sware unto Abraham thy father, and I shall multiply thy seed as the stars of heaven, and shall give unto thy seed all this land. 11. And in thy seed will all the nations of the earth be blessed, because thy father obeyed My voice, and kept My charge and My commandments, and My laws, and
3-6. Cf. Gen. xxv. 29-34. And I will give Not
3. Red pottage. Cf. Gen. xxv. 30, in Gen. xxv. 81. | Text =" wheaten pottage.” Неге za- 6б. Esew's name: literally “© Esau, Sernaj = mvpoð which is corrupt for his пате” (ab). cd read “Esau.” турроў, Red pottage. Same corruption as in
Sell = ámóbov (LXX) = Mass. myz ver. 8.
‚.. potiage.
M ARES 8. Famine. Thy [primogeniture, this] birthright. Here we have two renderings of тё mpwrorbkid cov.
Second year of this week. See note on date in ver. 1. 9-12. Cf. Gen. xxvi. 2-6.
CHAPTER XXIV.
3-20 155
My ordinances, and My covenant; and now obey My voice
and dwell in this land" 12. And he dwelt in Gerar three 2080-2101 weeks of years. 13. And Abimelech charged concerning ER him, and concerning all that was his, saying: “ Any man
that shall touch him or aught that is his shall surely die." 14.
And Isaac waxed strong among the Philistines, and he got many possessions, oxen and sheep and camels and asses and
a great household. 15. And he sowed in the land of the Philistines and brought in a hundred-fold, and Isaac became exceedingly great, and the Philistines envied him. 16.
Now all the wells which the servants of Abraham had dug during the life of Abraham, the Philistines had stopped them
after the death of Abraham, and filled them with earth.
17. And Abimelech said unto Isaac: “Go from us, for thou
art much mightier than we" ; and Isaac departed thence in
the first year of the seventh week, and sojourned in the 2101 a.m. valleys of Gerar. 18. And they digged again the wells of water whieh the servants of Abraham, his father, had digged,
and which the Philistines had closed after the death of Abraham his father, and he called their names as Abraham
his father had named them. 19. And the servants of Isaac
dug a well in the valley, and found living water, and the shepherds of Gerar strove with the shepherds of Isaac, saying: “The water is ours”; and Isaac called the name of
the well “ Perversity,” because they had been perverse with
us. 20. And they dug a second well, and they strove for
12. Isaac stayed at the Well of the Vision seven years and in Gerar twenty- one.
18. Cf. Gen. xxvi. 11. No reference is made in our text to Isaac's lie regard- ing Rebecca.
14-17. Cf. Gen. xxvi. 13-17.
14. Household. So Latin ministerium = may. Our text renders loosely **pos- session.”
18-20. Cf. Gen. xxvi. 18-22.
19. The water. Here Eth. has “this
water" and the Latin merely “адпа,” but the ze (=this) is merely a trans- lation of the Greek article as is fre- quently the case. Hence Eth. and Lat. attest the same text.
The well. Eth. has “that well” but the we’etfi is merely a translation of the Greek art. as is frequently the case. Latin has merely “ putei."
Perversity. Gen. xxvi. 20 has pry, LXX, áóula.
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that also, and he called its name “Enmity.” Ара he arose from thence and they digged another well, and for that they strove not, and he called the name of it * Room," and Isaac said: “Now the Lord hath made room for us, and we have increased in the land.” 21. And he went up from thence to the Well of the Oath, in the first year of the first week in the forty-fourth jubilee 22. And the Lord appeared to him that night, on the new moon of the first month, and said unto him: “I am the God of Abraham thy father; fear not, for I am with thee, and shall bless thee and shall surely multiply thy seed as the sand of the earth, for the sake of Abraham my servant.” 23. And he built an altar there, which Abraham his father had first built, and he called upon the name of the Lord, and he offered sacrifice to the God of Abraham his father. 24. And they digged a well and they found living water. 25. And the servants of Isaac digged another well and did not find water, and they went and told Isaac that they had not found water, and Isaac said: “I have sworn this day to the Philistines and this thing has been announced to us.” 26. And he called the name of that place the “ Well of the Oath”; for there he had sworn to Abimelech and Ahuzzath his friend and Phicol the prefect of his host. 27. And Isaac knew that day that under constraint he had sworn to them to make
peace with them. 28. And Isaac on that day cursed the
20. Enmity=s8l emended with the LXX thus imply uxsp «b in Gen, Latin (inimicitias) from sabab= xxvi. 82, but Mass., Sam., Syr. read 15 "narrow." The corruption is native instead of xb and connect it with the to the text. It most probably arose preceding verb.
26. Cf. Gen. xxvi. 33. Ahuzzath. Eth. 'Akózat. 28-32. The hatred expressed in these
from a scribe’s wishing to make an antithesis between the name of this well and that of the next ** Room."
21-26. Cf. Gen. xxvi. 23-25, 32-33.
24-25. There is mention of only one well in Gen. xxvi. 25.
25. The implication of our text is that owing to Isaac having made a covenant with Abimelech his servants failed to find water.
They had not found. Our text and
verses is hardly intelligible save in a contemporary of the wars waged by the Maccabeans against the Philistine cities. This passage is here introduced gratui- tously into the narrative(so also Bousset, Z. f. NT liche Wissensch. 1890, p. 200). Of the five chief cities of the Philistines (Jos. xiii. 3) four were still in existence.
CHAPTER XXIV.
21-30 155
Philistines and said: “Cursed be the Philistines unto the day of wrath and indignation from the midst of all nations; may God make them a derision and a curse and an object of wrath and indignation in the hands of the sinners the Gentiles and in the hands of the Kittim. 29. And who- ever escapes the sword of the enemy and the Kittim, may the righteous nation root out in judgment from under heaven; for they will be the enemies and foes of my
children throughout their generations upon the earth. 50. And no remnant will be left to them, Nor one that will be saved on the day of the wrath of
judgment ;
For for destruction and rooting out and expulsion from the earth is the whole seed of the Philistines (re-
served),
And there will no longer be left for these Caphtorim a name or a seed on the earth.
in Maceabean times, Askelon, Ashdod, Gaza and Ekron. Of these Ekron (Axkapwv) was given by Alex. Balas to Jonathan for his services (1 Macc. x. 89; Joseph. Ant. xii. 4. 4), and Askelon submitted to him (1 Масс. x. 60, xi. 60) Ashdod (“Afwros) suffered severely under Judas the Mac- сађее (1 Mace. v. 68) and was captured, put to the sword, and burnt by Jona- than (147 в.с.); the temple of Dagon likewise and all that had taken refuge in it were burnt (1 Maec. x. 84 ; Joseph. Ant. xiii. 4. 4). It was again reduced to ashes by John Hyrcanus (1 Mace. xvi. 10). As regards Gaza its suburbs were burnt by Jonathan and the city forced to capitulate (1 Macc. xi. 61-62). It was afterwards destroyed by. Alex. Jannaeus (Joseph. Ant. xiii. 18. 3). Our text reflects correctly the attitude of Judah towards the cities of the Philistines in the second cent. B.c.
28. Sinners, the Gentiles. The Latin has here “peceatoris populi." Cf. xxiii. 24. The Philistines suffered severely at the hands of the Assyrians and Egyp-
tians— particularly the latter: see Herodotus i. 105, ii. 157, 159.
Кїйїт (ons, Kercets, Kirio Хєтіє и, Xerráv). These were descended from Javan according to Gen. x. 4 and, therefore, belonged to the Graeco-Latin races. Their couutry is usually identi- fied with Cyprus. In Dan. xi. 30 the Kittim are undoubtedly the Romans, whereas in 1 Macc. i. 1, viii. 5 they are the Macedonians. It is to the Macedonians that our text refers. Gaza was captured by Alexander the Great (Joseph. Ant. xi. 8. 4).
29. The righteous mation. Judah under the Maceabees. See note on 28- 32 above.
Generations. Text = days."
These Caphtorim. “These” = Па emend. from Ки = “all” with Latin. Text= ‘‘all Caphtorim." According to Amos ix. 7; Deut. ii. 23; Jer. xlvii. 4, the Philistines came originally from Caphtor. On the various views as to its locality see Encyc. Bib. i. 698-
Emended with Latin.
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156 THE BOOK OF JUBILEES
31. For though he ascend unto heaven, Thence will he be brought down,
And though he make himself strong on earth, Thence will he be dragged forth,
And though he hide himself amongst the nations, Even from thence will he be rooted out;
And though he descend into Sheol, There also will his condemnation be great, And there also he will have no peace. 32. And if he go into captivity, Dy the hands of those that seek his life will they slay him on the way,
And neither name nor seed will be left to bim on all the earth; For into eternal malediction will he depart." 33. And thus is it written and engraved concerning him on the heavenly tables, to do unto him on the day of judgment, so that he may be rooted out of the earth.
Rebecca admonishes Jacob not to marry a Canaanitish woman, 1-3. Jacob promises to marry « daughter of Laban despite the urgent requests of Esau that he should marry a Canaanttish woman, 4-10. Rebecca blesses Jacob, 11- 23. (Cf. Gen. xxviii 1-4.)
XXV. And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto him, saying : “ My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan, and they have embittered my soul
31-32. Based on Amos ix. 2-4. Cf. 1. Second year of this week in this Ps. exxxix. 8 sqq. jubilee. See note on ver. 4.
31. Though he make himself strong. Do not take thee a wife, etc. Cf. Gen. Lat.=ubi fugiens erit. Thecorruption xxviii 1.
seems to have originated in the Hebrew. Esau... who took him two wives, XXV. 1-8. Observe that our author etc. Cf. Gen. xxvi. 34. transposes Gen. xxviii. 1-4 before Gen. Embittered my soul. Cf. Gen, xxvii.
xxvii, which contains Jacob’s inter- 46, xxvi. 35. ception of Esau’s blessing.
CHAPTERS XXIV. зт XXV. 8 157
with all their unclean deeds: for all their deeds are forni- cation and lust, and there is no righteousness with them, for (their deeds) are evil. 2. And I, my son, love thee exceed- ingly, and my heart and my affection bless thee every hour of the day and watch of the night. 3. And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father, and of my father’s kindred. Thou wilt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children will be a righteous generation and a holy seed." 4. And then spake Jacob to Rebecca, his mother, and said unto her: * Behold, mother, I am nine weeks of years old, and I neither know nor have I touched any woman, nor have I betrothed myself to any, nor even think of taking me a wife of the daughters of Canaan. 5. For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters of Canaan, but to take me a wife from the seed of my fathers house and from my kindred. 6. I have heard before that daughters have been born to Laban, thy brother, and I have set my heart on them to take a wife from amongst them. 7. And for this reason I have guarded myself in my spirit against sinning or being corrupted in all my ways throughout all the days of my life ; for with regard to lust and fornication, Abraham, my father, gave me many commands. 8. And, despite all that -he has commanded me, these two and twenty years my brother has
3. Cf. Gen. xxviii. 1, 2.
the blessing: fourteen years he spent 4. Nine weeks. f the date in ver.
hidden in the house of Eber and seven
1 is right, it follows that since Jacob was then sixty-three years old, he was born in 2046. This agrees with MSS reading in xix. 13; but the estimate based on that reading is at variance with that which follows from xlv. 18, which assigns Jacob’s birth to the year 2041. With the statement as to Jacob’s age cf. Ber. гарра 68: ‘‘ Our father Jacob was sixty-three years old when he received
years he served for Rachael: accordingly he was eighty-four when he married, but Esau was forty." See also Sedcr Olam ii.
I neither know... any woman. Syncellus (i. 197) wrongly attributes this statement to Josephus: 'Тостттбѕ фто: bre 6 'lakoB ётд» Umápxeov Ey ойк éyvw № yuvatka, ws avrds єтє TH иттрі '"PeBékkq.
7. With regard to... fornication
158 THE BOOK OF JUBILEES
striven with me, and spoken frequently to me and said : * My brother, take to wife a sister of my two wives’; but I refuse to do as he has done. 9. I swear before thee, mother, that all the days of my life I will not take me a wife from the daughters of the seed of Canaan, and I will not act wickedly as my brother has done. 10. Fear not mother; be assured that I shall do thy will and walk in uprightness, and not corrupt my ways for ever" 11. And thereupon she lifted up her face to heaven and extended the fingers of her hands, and opened her mouth and blessed the Most High God, who had created the heaven and the earth, and she gave Him thanks and praise. 12. And she said: “ Blessed be the Lord God, and may His holy name be blessed for ever and ever, who has given me Jacob as a pure son and a holy seed; for he is Thine, and Thine shall his seed be continually and throughout all the generations for evermore. 13. Bless him, O Lord, and place in my mouth the blessing of righteousness, that I may bless him.” 14. And at that hour, when the spirit of righteousness descended into her mouth, she placed both her hands on the head of Jacob, and said : 15. “ Blessed art thou, Lord of righteousness and God of the ages ;
And may He bless thee beyond all the generations of men.
May He give thee, my son, the path of righteousness,
And reveal righteousness to thy seed.
16, And may He make thy sons many during thy life, And may they arise according to the number of the months of the year.
Abraham . .. gave me many com- 14. Spirit of righteousness (ог mands. Cf. xx. 4, xxxix. 6. “truth”)=7d cveüua Tis adnbelas.
8. These two and twenty years. Cf. John xiv. 17, xv.26, xvi. 18. So This agrees with the statement of abd. Cf. xxxi 12. c reads '*Holy Esau's age in Gen. xxvi. 34, where he Spirit.” The latter is Jewish also: cf. is said to have been forty when he Is. Ixiii. 10, 11 “His holy Spirit" married. Esau was now sixty-three. Qz3p m3) With the idea conveyed by
CHAPTER XXV.
9-21
And may their sons become many and great beyond the
stars of heaven,
And their numbers be more than the sand of the sea.
L7
And may He give them this goodly land—as He said He
would give it to Abraham and to his seed after him
alway—
And may they hold it as a possession for ever.
during my life,
And may I see (born) unto thee, my son, blessed children
And a blessed and holy seed may all thy seed be.
i9. Тау] life,
And as thou hast refreshed thy mother's spirit during
The womb of her that bare thee blesses thee,
[My affection] and my breasts bless thee And my mouth and my tongue praise thee greatly.
. Inerease and spread over the earth,
And may thy seed be perfect in the joy of heaven and
earth for ever;
And may thy seed rejoice,
And on the great day of peace may it have peace.
And may thy name and thy seed endure to all the ages,
And may the Most High God be their God,
And may the God of righteousness dwell with them, And by them may His sanctuary be built unto all the ages.
both phrases cf. Deut. xxxiv. 9 “the spirit of wisdom" (npon тл); Num. xi 25, 26, 29; Neh. ix. 20; Is. xi. 2.
17. As He said He would give it to Abraham and to his seed . . . alway. Cf. Luke і. 55, кабоѕ €ddA\noev. . . TQ 'ABpaàu kal TQ cmépuar. adrovd els roy aléve. The words in Luke recall both Mic. vii. 20 and our text. Observe that this statement in Luke is added pareuthetically or explanatorily as in our text.
Possession for ever. Cf. the Thucy- didean phrase xrijua és del.
19. Hast refreshed (ab). given thee rest.”
TMyt. Read “thy,” as the sense requires it.
[My affection]. I have bracketed this phrase ; for it comes in awkwardly between * womb,” ‘‘breasts,” ** mouth," and “tongue.” We should expect an *and" to precede it. It may be a dittography and have originated as a false alternative rendering of on, “womb.”
21. His sanctuary . . ages. Cf. i. 29.
cda “has
. unto all the
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160 THE BOOK OF JUBILEES
22. Blessed be he that blesseth thee, And all flesh that curseth thee falsely may it be cursed.”
23. And she kissed him, and said to him: * May the Lord of the world love thee As the heart of thy mother and her affection rejoice in thee and bless thee." And she ceased from blessing.
Isaac sends Esau for venison, 1-4. Rebecca instructs Jacob to obtain the blessing, 5-9. Jacob wnder the person of Esau obtains it, 10-24. Esau brings in his venison and by his importunity obtains a blessing, 25-34. Threatens Jacob, 35. (Cf. Gen. xxvii.)
XXVI. And in the seventh year of this week Isaac ealled Esau, his elder son, and said unto him: *I am old, my son, and behold my eyes are dim in seeing, and I know not the day of my death. 2. And now take thy hunting weapons thy quiver and thy bow, and go out to the field, and hunt and catch me (venison), my son, and make шей savoury meat, such as my soul loveth, and bring it to ше that I may eat, and that my soul may bless thee before I die.” 3. But Rebecca heard Isaac speaking to Esau. 4. And Esau went forth early to the field to hunt and catch and bring home to his father. 5. And Rebecca called Jacob, her son, and said unto him: “Behold, I heard Isaac, thy father, speak unto Esau, thy brother, saying: ‘Hunt for me, and
make me savoury meat, and bring (it) to me that I may eat and bless thee before the Lord before I die, 6. And now, my son, obey my voice in that which I command thee: Go
22. Cf. Gen. xxvii. 29. rendering of Gen. xxvii. 1 which =“ dim 9g рст 510, so that ће could not see (nikap). ”
3 on 2. Hunt and саісһ = Өђрєисор ка XXVI. Cf. Gen. xxvii. 1-41. єт:№а Воо, a loose rendering of the 1, Are dim in seeing. Animperfect phrase in Gen. xxvii. 3.
CHAPTERS XXV. 22-X XVI. 16 161
to thy flock and fetch me two good kids of the goats, and I wil make them savoury meat for thy father, such as he loves, and thou shalt bring (it) to thy father that he may eat and bless thee before the Lord before he die, and that thou mayst be blessed." 7. And Jacob said to Rebecca his mother: “Mother, I shall not withhold anything which my father would eat, and which would please him: only I fear, my mother, that he will recognise my voice and wish to touch me. 8. And thou knowest that І am smooth, and Esau, my brother, is hairy, and I shall appear before his eyes as an evildoer, and shall do a deed which he had not com- manded me, and he will be wroth with me, and I shall bring upon myself a curse, and not a blessing.” 9. And Rebecca, his mother, said unto him: * Upon me be thy curse, my son only obey my voice.” 10. And Jacob obeyed the voice of Rebecca, his mother, and went and fetched two good and fat kids of the goats, and brought them to his mother, and his mother made them (savoury meat) such as he loved. 11. And Rebecca took the goodly raiment of Esau, her elder son, which was with her in the house, and she clothed Jacob, her younger son, (with them), and she put the skins of the kids upon his hands and on the exposed parts of his neck. 12. And she gave the meat and the bread which she had prepared into the hand of her son Jacob. 13. And Jacob went in to his father and said: “I am thy son: I have done according as thou badest me: arise and sit and eat of that which I have caught, father, that thy soul may bless me.” 14. And Isaac said to his son: “How hast thou found so quickly, my son?" 15. And Jacob said: * Because (the Lord) thy God caused me to find" 16. And
7. First half of verse added by our him" against Latin and Gen. xxvii. 17.
author in favour of Jacob. This addition is found also in the 10. (Savoury meat) Added from Eth. version of Gen. xxvii. 17. Latin. 15. (The Lord). Supplied from Latin.
12. Gave. Here Eth. adds “о Caused те to find (=’arkabani bc). Il
162 THE BOOK OF JUBILEES
Isaac said unto him: “Come near, that I may feel thee, my son, if thou art my son Esau or not.” 17. And Jacob went near to Isaac, his father, and he felt him and said: 18. “The voice is Jacob’s voice, but the hands axe the hands of Esau," and he discerned him not, because it was a dispensa- tion from heaven to remove his power of perception and Isaac discerned not, for his hands were hairy as (his brother) Esau's,so that he blessed him. 19. And he said: “Art thou my son Esau?" and he said: *I am thy son": and he said, *Bring near to me that I may eat of that which thou hast caught, my son, that my soul may bless thee" 20. And he brought near to him, and he did eat, and he brought him wine and he drank. 21. And Isaac, his father, said unto him: “Come near and kiss me, my son.” And he came near and kissed him. 22. And he smelled the smell of his raiment, and he blessed him and said: * Behold, the smell of my son is as the smell of a (full) field which the Lord hath blessed. 23. And may the Lord give thee of the dew of heaven
And of the dew of the earth, and plenty of corn and oil:
Let nations serve thee, And peoples bow down to thee.
a=" helped ше”; d=‘‘ caused me to see," Latin gives direxit. In my text I emended the phrase into ’arté‘ani =direxit, comparing xxi. 2 where the Eth. has this verb as the equivalent of dirigere in the Latin. But the read- ing of bc may be right as Praetorius thinks.
18. Because it was a dispensation from heaven. This clause is borrowed from 1 Kings xii. 15; cf. 2 Chron. x. 15.
His power of perception, literally, ** his spirit."
(His brother). Latin.
19. Zam thy son. For an analogous evasion, Beer compares Ber. rabba 65 : “I am Esau the first born" (Gen. xxvii. 24). R. Levi said: Jacob meant:
Added from the
I am he who will receive the ten com- mandments (which begin with the words “I am”), but Esau is thy first born.
21. Come near. Latin adds “to me." So also LXX and Vulg. of Gen. xxvii.
22. (Full) Added from the Latin. So Sam., LXX, and Vulg. of Gen. xxvii. 27. Mass. omits.
23. Give (hee. bed add “and multiply thee.” с transposes it before * may the Lord give thee."
Dew of the earth. The same render- ing of rs т:бтттоѕ THs "yfjs is found in the Eth. version of Gen. xxvii. 28.
And plenty. MSS add against parallelism and Gen. xxvii. 28 before “plenty” the clause “may He give plentifully to thee."
CHAPTER XXVI.
17-31 163
24. Be lord over thy brethren, And let thy mothers sons bow down to thee;
And may all the blessings wherewith the Lord hath blessed me and blessed Abraham, my father, Be imparted to thee and to thy seed for ever:
Cursed be he that curseth thee, And blessed be he that blesseth thee." 25. And it came to pass as soon as Isaac had made an end of blessing his son Jacob, and Jacob had gone forth from Isaac his father the hid himself and} Esau, his brother, came in from his hunting. 26. And he also made savoury meat, and brought (it) to his father, and said unto his father : * Let my father arise, and eat of my venison that thy soul may bless me.” 27, And Isaac, his father, said unto him: “Who art thou?” And he said unto him: “I am thy first born, thy son Esau: I have done as thou hast commanded me." 28. And Isaac was very greatly astonished, and said : * Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: (and) he shall be blessed, and all his seed for ever" 29, And it came to pass when Esau heard the words of his father Isaae that he cried with an exceeding great and bitter cry, and said unto his father: “ Bless me, (even) me also, father.” 30. And he said unto him: *'Thy brother eame with guile, and hath taken away thy blessing.” Апа he said: “Now I know why his name is named Jacob: behold, he hath supplanted me these two times: he took away my birth-right, and now he hath taken away my blessing" 31. And he said: “Hast thou not
24. The blessings wherewith the Lord 28. Hunted and caught. See note . .. blessed Abraham, etc. Cf. Gen. on ver. 2. xxviii. 4. 30. Г Enow why (or how") = oióa ws. 25. tHe hid himself and}. Thislooks This may be a corruption of dtxalws. like an addition to the text. Read In that case the text would agree with that.” Gen. xxvii. 36.
THE BOOK OF JUBILEES
reserved a blessing for me, father ?" and Isaac answered and
said unto Esau:
“Behold, I have made him thy lord, And all his brethren have I given to him for servants, And with plenty of corn and wine and oil have I
strengthened him :
And what now shall I do for thee, my son?” 32. And Esau said to Isaac, his father :
“ Hast thou but one blessing, О father?
Bless me, (even) me also, father " :
And Esau lifted up his voice and wept.
auswered and said unto him:
33. And Isaae
* Behold, far from the dew of the earth shall be thy
dwelling,
And far from the dew of heaven from above.
And by thy sword wilt thou live,
And thou wilt serve thy brother.
And it shall come to pass when thou becomest
great,
And dost shake his yoke from off thy neck,
Thou wilt sin a complete sin unto death,
And thy seed will be rooted out from under heaven." 35. And Esau kept threatening Jacob because of the bless- ing wherewith his father blessed him, and he said in his
33. Dew of the earth. See note on verse 23.
34. Becomest great=‘abaika (so b). ac=“refusest”” (abaika) which 15 (?) a corruption of the former. d is corrupt but supports 6. The text here agrees with theSam. *xn (Gen. xxvii. 40) which istheniphalorhiphalofaix. Mass. = "n as to the meaning of which the versions vary. LXX has кабе\5 = mn from ту.
34. Thou wilt sin a complete sin unto death, or “every sin uuto death.” This change is contrary to all tradition. In Onkelos we have: “ And it will come to pass when his (Jacob’s) sons transgress the words of the law, that thou wilt
remove his yoke from off thy neck.” Similarly in the Jerusalem and Ps.-Jon. Targums and in Ber. rabba 67. This passage in our text is attributed to Genesis by Syncellus, i. 202: ro Hoa? ёфт év rais evdoylacs 6 Isaak, orate дё mika adv xadédXyns kal éxddons TÓv бууд» abrotdmé ToÜTpax)Novcov: TANU- uerhons eis Odvarov. Glycas (p. 263) appears to assign it to Josephus: тӧтє оду émNgpo05 h тоў 'Icaák mpopnrela ука àv кабё№ѕ Tov £vyàv той adedPov cov ёк ToU траҳћоу cov, TÀnuéAeuxv mÀnuueMjoeus Üavárov. kai rà uév тоў
Sin unto death. Cf. xxi. 22.
CHAPTERS XXVI. 32-XXVII. 6 165
heart: “ May the days of mourning for my father now come, so that I may slay my brother Jacob."
Rebecca alarmed at Esau’s threats, prevails on Isaac to send Jacob to Mesopotamia, 1-12. Isaac comforts Rebecca on the departure of Jacob, 13-18. Jacobs dream and vow at Bethel, 19-27. (Cf. Gen. xxviii.)
XXVII. And the words of Esau, her elder son, were told to Rebecca in a dream, and Rebecca sent and called Jacob her younger son, and said unto him: 2. “Behold Esau thy brother will take vengeance on thee so as to kil thee. 3. Now, therefore, my son, obey my voice, and arise and flee thou to Laban, my brother, to Haran, and tarry with him a few days until thy brother's anger turns away, and he remove his anger from thee, and forget all that thou hast done; then I will send and fetch thee from thence.” 4. And Jacob said: “Iam not afraid; if he wishes to kill me, I will kill him.” 5. But she said unto him: “Let me not be bereft of both my sons on one day.” 6. And Jacob said to Rebecca his mother: “ Behold, thou knowest that my father has become old, and does not see because his eyes are dull, and if I leave him it will be evil in his eyes, because I leave him and go away from you, and my father will be angry, and will curse me. I will not go;
35. May the days, etc. Observe the Abraham and Jacob from the reproach
malicious turn given to Esau's words in Gen. xxvii. 41.
XXVII. 1-5. Cf. Gen. xxvii. 42-45.
1. Were told to Rebecca in a dream. In the Ps.-Jon. on Gen. xxvii. 42 it is said: “And the words of Esau her elder son were told to Rebecca by the Holy Spirit." In Ber. rabba on the same passage Rebecca is called a prophetess.
6. This verse like xii. 31 owes its existence, as Singer has pointed out, to the author's desire to protect his heroes
of leaving their fathers in their old age. Singer (p. 170) writes: In der Haggada wird nàmlich Jakob darob getadelt, dass er so lange Zeit von seinen Eltern fernblieb und dadurch die Uebung der Kindespflichten verab- siumte (Megilla 16, Sed. Od. rabba 2, Tanch. u. Lek. Tob. Wagescheb in Raschi, Gen. xxxvii. 34), wogegen Esau in dieser Hinsicht sehr gepriesen und als Muster eines guten Kindes darge- stellt wird (Ber. rabba 65, 82 ; Debarim rabba 1, Pesikta rab. xxiv.).
166 THE BOOK OF JUBILEES
7. And Rebecca said to Jacob: “I will go in and speak to him, and he will send thee away." 8. And Rebecca went in and said to Isaac: “I loathe my life because of the two daughters of Heth, whom Esau has taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live; for the daughters 9. And Isaac called Jacob and blessed 10. *Do not take thee a wife of any of the daughters of Canaan; arise and go to Mesopotamia, to the house of Bethuel, thy mother’s father, and take thee a wife from thence of the daughters of Laban, thy mother's brother. 11. And God Almighty bless thee and inerease and multiply thee that thou mayest become a company of nations, and give thee the blessings of my father Abraham, to thee and to thy seed after thee, that thou mayest inherit the land of thy sojourn- ings and all the land which God gave to Abraham: go, my son, in peace. 12. And Isaae sent Jacob away, and he went to Mesopotamia, to Laban the son of Bethuel the Syrian, the brother of Rebecca, Jacob's mother. 13. And it came to pass after Jacob had arisen to go to Mesopotamia
when he sends me, then only will I go."
of Canaan are evil." him, and admonished him and said unto him:
that the spirit of Rebecca was grieved after her son, and she wept. 14. And Isaac said to Rebecca: “My sister, weep not on account of Jacob, my son; for he goeth in peace,
and in peace will he return.
8. Cf. Gen. xxvii. 46.
9-12. Cf. Gen. xxviii. 1-5.
14. My sister. This term as applied by Isaac to his wife is used as an ex- pression of tenderness. It is possible that Singer (p. 168 note) is right in stating that it is designed by our author to justify the fact of Isaac’s having ealled her his sister at the Court of Abimelech. As instances of the former use we might quote Tobit's address to his wife (Tobit v. 21): ui) Aóyov exe, aeh: also vii, 15, viii. 4, 7 ; also
15. The Most High God will
Song of Solomon iv. 9, 10, 12, v. 1. This usage was common in the old Egyptian songs as Maspero and Spiegel- berg have shown (see Budde, Das Hohenlied, pp. xvi-xvii). “Brother” was used in these songs also with a similar meaning. dée\p% in 1 Cor. ix. 5 has quite a different meaning. It denotes one who is eonnected by the tie of the Christian religion. The above usage, is according to Singer (p. 208 note), unknown ,in Rabbinic litera- ture.
CHAPTER XXVII.
7-24 167
preserve him from all evil, and will be with him; for He will not forsake him all his days; 16. For I know that his ways will be prospered in all things wherever he goes, until he return in peace to us, and we see him in peace. 17. Fear not on his account, my sister, for he is on the upright path and he is a perfect man: and he is faithful and}will not perish. Weep not.” 18. And Isaac comforted Rebecca on account of her son Jacob, and blessed him. 19. And Jacob went from the Well of the Oath to go to Haran on the first year of the second week in the forty-fourth jubilee, and he came to Luzon the mountains, that is, Bethel, on the new moon of the first month of this week, 2115 А.м. and he came to the place at even and turned from the way to the west of the road that night: and he slept there; for the sun had set. 20. And he took one of the stones of that place and laid it (at his head) under the tree, and he was journeying alone, and he slept. 21. And he dreamt that night, and behold a ladder set up on the earth, and the top of it reached to heaven, and behold, the angels of the Lord ascended and descended on it: and behold, the Lord stood upon it. 22. And He spake to Jacob and said: “I am the Lord God of Abraham, thy father, and the God of Isaac; the land whereon thou art sleeping, to thee shall I give it, and to thy seed after thee. 23. And thy seed will be as the dust of the earth, and thou wilt increase to the west and to the east, to the north and the south, and in thee and in thy seed will all the families of the nations be blessed. 24. And behold, I shall be with thee,
16. Will be prospered =jéStrah (= 19. Luz. Cf. Gen. xxviii. 19. the Latin dirigentur) emended from 20. (Aé his head). Added from the jeséréh. Text= “һе will prosper.” Latin.
17. On the upright path. So band Under the tree. This phrase is not Latin, in via recta. acd diverge in found in Gen. xxviii. 11. It seems to different directions. be the wooden post or mast (mx) which
And he is faithful. ab and Latin stood at Canaanitish places of worship. omit ‘and. See Encyc. Бір. i. 330-332.
19-20. Cf. Gen. xxviii. 10, 11, 19. 21-97. Cf. Gen. xxviii, 12-22.
2192 A.M.
168 THE BOOK OF JUBILEES
and shall keep thee whithersoever thou goest, and I shall bring thee again into this land in peace; for I shall not leave thee until I do everything that I told thee of.” 25. And Jacob awoke from his sleep, and said, * Truly this place is the house of the Lord,and I knew it not." And he was afraid and said: “Dreadful is this place which is none other than the house of God, and this is the gate of heaven." 26. And Jacob arose early in the morning, and took the stone which he had put under his head and set it up as a pillar for a sign, and he poured oil upon the top of it. And he called the name of that place Bethel; but the name of the place was Luz at the first. 27. And Jacob vowed a vow unto the Lord, saying: “If the Lord will be with me, and will keep me in this way that I go, and give me bread to eat and raiment to put on, so that I come again to my iather's house in peace, then shall the Lord be my God, and this stone which I have set up as à pillar for a sign in this place, shall be the Lord's house, and of all that thou givest me, I shall give the tenth to thee, my God."
Jaeob marries Leah and Rachel, 1-10. His children by Leah and Rachel and by their handmaids, 11-24. Jacob seeks to leave Laban, 25: but stays on at a certain wage, 26-28. Jacob becomes rich, 29-30. (Cf Gen. xxix. 1, 17, 18, 21-35, xxx. 1-13, 17-22, 24, 251280 77 Dodo xxxi 1, 2.)
XXVIII. And he went on his journey, and came to the land of the east, to Laban, the brother of Rebecca, and he was with him, and served him for Rachel his daughter one week. 2. And in the first year of the third week he said
25. Awoke from... sleep = é£ómvace XXVIII. 1. Cf. Gen. xxix. 1.
62 Ümvov. MSS corrupt = ümrv«ce Ümvov 2-4 Of Cen оохх, ОЛО. = ‘slept a sleep."
CHAPTERS XXVII. 25- XXVIII. 8 169
unto him: * Give me my wife, for whom I have served thee seven years"; and Laban said unto Jacob: “I will give thee thy wife.” 3. And Laban made a feast, and took Leah his elder daughter, and gave (her) to Jacob as a wife, and gave her Zilpah his handmaid for an handmaid; and Jacob did not know, for he thought that she was Rachel. 4. And he went in unto her, and behold, she was Leah; and Jacob was angry with Laban, and said unto him: * Why hast thou dealt thus with me? Did not I serve thee for Rachel and not for Leah? Why hast thou wronged me? Take thy daughter, and I will go; for thou hast done evil to me.” 5. For Jacob loved Rachel more than Leah; for Leah’s eyes were weak, but her form was very handsome; but Rachel had beautiful eyes and a beautiful and very hand- some form. 6. And Laban said to Jacob: “It is not so done in our country, to give the younger before the elder." And it is not right to do this; for thus it is ordained and written in the heavenly tables, that no one should give his younger daughter before the elder— but the elder one gives first and after her the younger—and the man who does so, they set down guilt against him in heaven, and none is righteous that does this thing, for this deed is evil before the Lord. 7. And command thou the children of Israel that they do not this thing; let them neither take nor give the younger before they have given the elder, for it is very wicked. 8. And Laban said to Jacob: “ Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou These are the words of the angels
enunciating the law as Singer (p. 82) There is no hint
3. Züpah. Eth. Zalafá. See note
on ver. 9.
He thought. For “he” (a) bcd read Jacob.
5. Cf. Gen. xxix. 17-182.
Leah’s eyes were weak. Ps.-Jon. in loc. and Ber. rabba 70 attribute this weakness to Leah's weeping.
6. It is not... before the elder. Cf. Gen. xxix. 26.
And it is not right to do this, etc.
has recognised. aecording to Beer aud Singer of this ordinance in tradition.
But the elder (so b) аса omit through homoioteleuton, as Littmann has pointed out.
8-10. Cf. Gen. xxix. 27-29. Jacob’s marriage with two sisters was expressly forbidden by the later law: cf. Lev.
THE BOOK OF JUBIEEES
mayst serve me another seven years, that thou mayst pasture my sheep as thou didst in the former week." 9. And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years, and he gave to Rachel
Bilhah, the sister of Zilpah, as a handmaid.
10. And he
served yet other seven years for Raehel, for Leah had been
given to him for nothing.
xviii, 18. Justin Martyr Dial. c. Tryph. 134, declares it to be où #єштбуә.
8. Our author rightly understands Gen. xxix. 27-29, and represents Jacob as receiving Rachel when the seven days of Leah's feast were over. Josephus (Ant. i. 19. 7) wrongly makes Jacob wait for seven years after his marriage with Leah.
9. Dilhah. Eth. Balan.
The sister of Zilpah., Bilhah and Zilpah appear as sisters also in Test. ХП. Patriarch. Naph. i. Naphtali declares: 7 бё итўттр моу orl BáAAa, Ovyárgp 'Pe0fov, adehpod AeBéppas, Tis трофо? PeBéxxas. . . . 0 5 '00єоѕ ёк ToU ^yévovs Hv 'Afpadgu . . . Kal aix- раћотісдєіѕ туорасӨт ото Aáfav: kal éówkev abrQ Alvüv тїр maidlokqv айтоў els yvraika' т< érekev Üvyarépa, Kal éxddecev айту ZeNQáv . . . kal
11. And the Lord opened the
étfs érekev тўр Валар. Iu later Jewish tradition they are still repre- sented as sisters, but as daughters of Laban by a concubine: cf. Ps.-Jon. on Gen. xxix. 24, 20 ; Ber. rabba 74. Singer adds Pirke R. El. 36 on p. 118 note.
11-24. Cf. Gen. xxix. 31-xxx. 1-13,
11-24. The twelve sons of Jacob. The twelve appear in our text in the same order as in Gen. xxix. 32-34, xxx. 1-24, xxxv. 17-18. The follow- ing tables (taken from Rónsch, р. 330) will serve to make clear the different order of these names. І. In the narrative of Gen. xxix.-xxxv. and Jubilees. 1. In Jubilees according to the date of birth. 1m. In Test. ХН. Patriarchs according to date of birth. Iv. In Gen. xlix.
I. Gen. xxix.- II. Jubilees
| 111, Test. XII. | Patriarchs aceord-
eee See
XXX., XXXV. | aecording to the and Jubilees, | date of birth. 1 Reuben Reuben 2 Simeon Simeon D Levi Levi 4 Judah Dan 5 Dan Judah 6 Naphtali Naphtali 7 Gad Gad 8 Asher Issachar 9 Issachar Asher 10 Zebulon Joseph 11 Joseph Zebulon 12 Benjamin | Benjamin
ing to date of IV. Gen. xlix. birth.
Reuben Reuben Simeon Simeon Levi Levi Judah Judah Dan Zebulon Issachar Issachar Naphtali Dan Gad Gad Zebulon Asher Asher Naphtali Joseph Joseph Benjamin Benjamin
It will be observed that the order in IL diverges from all the others as to Dan, Issachar, and Joseph. The Mid- rash Tadshe, which is partly based
on our text, shows the same order (see below). Probably the dates are corrupt. Réusch proposes to read seventh instead of sixth (an easy emendation resting on
CHAPTER XXVIII.
9-11
HO
womb of Leah, and she conceived and bare Jacob a son, and
he called his name Reuben, on the fourteenth day of the 2122 a.m.
confusion of and 1) in Jub. xxviii. 24. In that case Joseph would be born in 2135 A.M. and his place in the Jubilees list would agree with those of the other authorities. But this date does not agree with what is required by xxxiv. 10 and xlvi. 1 of our text. For these passages when taken together imply that Joseph was born in the year 2182. See note on xxviii. 24.
Reuben born 14th of 9th month in 1st year of the 3rd week
Simeon ,, 21st of 10th ^ Levi » lst of Ist 35 Judah ‚‚ 151 of 8rd 5
Dan » 9th of 6th ги Naphtali ,, 5th of 7th 5 Gad 4 12th of 8th 3 Asher » 2nd of 11th з Issachar ,, 4th of 5th m Zebulon ,, 7th of 7th 2 Joseph ,, Ist of 4th 35 Benjamin, 11th of 8th a
This order, corrected as Rönsch pro- poses above, is found in Syncellus i. 198, though the dates differ from those in our text: kal 6ovAeócas ёту С éXafe Tiv Aelav каї éyévunce тй» ‘PouBhy TO т” ёте каї rov Zupedy TO Ta’, Tov дё Aevi тё TB', róv "lovday тё тү, róv Aàv тё me’, Tov Мефбоћеіи TQ TS', Tov Vad тё Tj, tov “Achp TO mw, riv 'Iocáxap TQ п0', Tov ZaBovAGv kai тү» Aclvav ёк Actas тд 3’, Tov "Iwan ёк т9ѕ Pax3A rg 5а’.
The following imperfect list (derived undoubtedly from our text) of the twelve patriarchs with their ages and the days of the month on which they were born is found in Eppstein's edition of the Midrash Tadshe viii. lines 2-4: “Тһе years of Rebecca were 133, of Rachel 36, of Lea 46. Reuben was born on the 14th of the 9th month and died 125 years old. Simeon was born on the 21st of the 10th month and died at the age of 120 years. Levi was born on the 1st of the 1st month and died at the age of 137. Dan was born on the 6th of the 9th month and
Rénsch further supposes that the copyist transposed the dates for Judah and Dan, and again a corruption of seventh into sixth; and finally sug- gests in the case of Asher and Issachar that we should transpose the years of their births, and read fourth year in Asher’s case and fifth in Issachar's. Thus we should have the following
list :—
ord y srd 2 em EM 6th D Sb uw es EN 7th 5 Shea, y = XU lst 35 AN ар 22129 2nd 5 АШ О x Eg HDI ord ^n 4th E 2132 4th 5 adn о а) 5th 5 4th ,, = 2184 6th Ne 4th , = 2184 7th А АШ „ =2155 lst $ &h qu = 23
died at the age of 125; Judah on 15th of 3rd aud died 119 (?) (text in- distinct); Naphtali on the 5th of the 3rd and died aged 133 ; Gad on the 10th of the 7th and died 125 ; Issachar on 4th of 5th month and died 122; Asher on 2nd of (corrupt text) and died 128; Joseph on the 1st of the 7th and died 110.” It will be observed that more than half the above dates of the month correspond exactly to those in Jubilees, and nearly all the ages to those in Test. XII. Patriarchs (see below). The Book of Jashar (op. cit. ii. 1244, 1246, 1248) agrees with the Testament XII. Patriarch. in giving the same ages for Reuben, Simeon, Levi, Issachar, Gad, Joseph, but disagrees in the cases of Judah, Dan, Asher, Zebulon and Naphtali, to whom it ascribes respec- tively the following ages: 129, 124, 123, 114, 132.
In the Test. XII. Patriarchs the dates vary also. The facts have been collected by Dodwell and are found in Fabricius, Cod. Pseud. V.T. i. 749-754. Вее also Rónsch, 327-329. The chief are :—
FLIST—OVER
2124 A.M.
2127 A.M.
2199 A.M.
ninth month, in the first year of the third week.
THE BOOK OF JUBILEES
12. But
the womb of Rachel was closed, for the Lord saw that Leah
was hated and Rachel loved.
13. And again Jacob went
in unto Leah, and she conceived, and bare Jacob a second
son, and he called his name Simeon, on the twenty-first of
the tenth month, and in the third year of this week.
And again Jacob went in unto Leah, and she conceived, and bare him a third son, and he called his name Levi, in the
new moon of the first month in the sixth year of this week. 15. And again Jacob went in unto her, and she conceived, and bare him a fourth son, and he called his name Judah, on the fifteenth of the third month, in the Tfirstt year of the +fourth+ week. 16. And on account of all this Rachel envied Leah, for she did not bear, and she said to Jacob: “ Give me children"; and Jacob said: “Have I withheld from thee
the fruits of thy womb? And when Rachel saw that
Have I forsaken thee?"
Leah had borne four sons to
Jacob, Reuben and Simeon and Levi and Judah, she said unto him: “Go in unto Bilhah my handmaid, and she will
Reuben was born in the 76th year of Jacob's life, and died aged 125 in the
Simeon 05 79th Levi 57 81st Judah bp 84th Dan 35 85th Issachar, Naphtali, Gad 86th Zebulon and Asher 87th Dinah 5g 88th Joseph 53 89th Benjamin "m 101st
We must be content with these dates till a critical edition of this work is issued. For a different set of dates see Eusebius, Praep. Hv. ix. 21.
11. He called. In Gen. xxix. 32 it is “ she called." Perhaps we should so read here and in verses 13, 14, 15, 18. In 19, 20, 21, 22, 23, 24 this form is actually found.
same year as Zebulon aged
and died aged 120 in the same year as Joseph aged
2 and died aged 137. 3 3 119.
Issachar died aged 122; Naphtali, 180; Gad, 125. Zebulon died aged 114; Asher, 126.
and died aged 110.
15. From the context (cf. verses 15 and 18) it is obvious that the dates in the text are corrupt. Judah was born before Rachel gave Bilhah to Jacob. Yet the text sets. the birth of Bilhah’s son two years before that of Judah. See note on
CHAPTER XXVIII.
12-24 173
conceive, and bear a son unto me.” 18. (And she gave (him) Bilhah her handmaid to wife) And he went in unto her, and she conceived, and bare him a son, and he called 2127 a.m. his name Dan, on the ninth of the sixth month, in the |х year of the та week. 19. And Jacob went in again unto Bilhah a second time, and she conceived, and bare Jacob another son, and Rachel called his name Naphtali, on the fifth of the seventh month, in the second year of the fourth 2130 a.m. week. 20. And when Leah saw that she had become sterile and did not bear, she envied (Rachel) and she also gave her handmaid Zilpah to Jacob to wife, and she con- eeived, and bare a son, and Leah called his name Gad, on the twelfth of the eighth month, in the third year of the 2131 А.м. fourth week. 21. And he went in again unto her, and she conceived, and bare him a second son, and Leah called his name Asher, on the second of the eleventh month, in the 2133 А.м. Tfifthy year of the fourth week. 22. And Jacob went in unto Leah, and she conceived, and bare a son, and she called his name Issachar, on the fourth of the fifth month, in the 2132 а.м. Tfourth] year of the fourth week, and she gave him to a nurse. 23. And Jacob went in again unto her, and she conceived, and bare two (children), a son and a daughter, and she called the name of the son Zebulon, and the name of the daughter Dinah, in the seventh of the seventh month, in the sixth year 2134 a.m. of the fourth week. 24. And the Lord was gracious to Rachel, and opened her womb, and she conceived, and bare a son, and she called his name Joseph, on the new moon of the fourth month, in the ех year in this fourth week. 2134 a.m.
18. On the date assigned to Dan see Latin reads et dedit. Gen. xxx. 9 has note оп 11-24. * took and gave."
21-22. On the dates see note on 11-24.
24. According to xxxiv. 10 Joseph was sold into Egypt in 2149 at the age of
20. Become sterile and did not bear. Of. Gen. xxx. 9=“‘had left bearing." I here withdraw the emendation in шу seventeen (xlvi. 3). Hence this would
text. require the date in our text to be 2132.
Envied (Rachel) and she also gave. This change is required also by xlvi. So MSS but the text is doubtful. My 1. This would require “fourth " in- emendation of the text I here withdraw. stead of “sixth,” but see note on 11-24.
174 THE BOOK OF JUBILEES
25. And in the days when Joseph was born, Jacob said to Laban? “Give me my wives and sons, and let me go to my father Isaac, and let me make me an house; for I have completed the years in which I have served thee for thy two daughters, and I will go to the house of my father." 26. And Laban said to Jacob: “ Татту with me for thy wages], and pasture my flock for me again, and take thy wages." 27. And they agreed with one another that he should give him as his wages those of the lambs and kids which were born black and spotted and white, (these) were to be his wages. 28. And all the sheep brought forth spotted and speckled and black, variously marked, and they brought forth again lambs like themselves, and all that were spotted were Jacob's and those which were not were Laban’s. 29. And Jacob's possessions multiplied exceed- ingly, and he possessed oxen and sheep and asses and camels, and menservants and maidservants. 30. And Laban and his sons envied Jacob, and Laban took back his sheep from him, and he observed him with evil intent.
Jacob departs secretly, 1-4. Табат pursues after him, 5-6. Covenant of Jacob and Laban, 7-8. Abodes of the
25-96. Cf. Gen. xxx. 25, 28.
26. tTarry with me for thy wages.t Latin has: Expecta me in mercede. Both seem wrong. Gen. xxx. 28 has “ Appoint (nip) me thy wages.” Possibly “expecta” goes back to mp and “tarry” to mp, but neither of these takes us back to the right text.
Take thy wages. Latin: dabo tibi mercedem is better.
27. Cf. Gen. xxx. 32.
Those of. So b. abd=“all the
sheep of."
Black aud. spotted = woe mn. my text for emendation.
White. This is а false rendering of didXevka = тр (same false rendering in Eth. ver. of Gen. xxx. 39), or else it presupposes Aevkór which is itself wrong. We should render “speckled.”
See
28. Cf. Gen. xxx. 39.
Speckled and black, variously marked. This agrees exactly with LXX of Gen. xxx. 89: пока kal стодоє:д?) рарт@ and Vulg. varia et diverso colore respersa. The Mass. has no equivalent of the стодоє:дў. See my text on this | clause.
All that were spotted were Jacobs, etc. Cf. Gen. xxx. 32. Jerome (Quaest. Hebr. in loc.) seems to have had this passage in miud: Si quid igitur ex albis et nigris, quae unius coloris sunt, varium natum erit, meum erit ; si quid vero unius coloris, tuum.
29. And sheep. So also LXX of Gen. xxx. 48. Mass., Sam., Syr Vulg. omit.
30. Cf. Gen. xxxi. 1, 2.
CHAPTERS XXVIII. 25-XXIX. 7 175
Amorites (anciently of the Rephaim) destroyed in the time of the writer, 9-11. Laban departs, 12. Jacob is reconciled to Esau, 13. Jacob sends supplies of food to his parents four times ‘а year to Hebron, 14-17, 19-20, Esau marries again, 18. (Cf. Gen. xxxi. 3, 4, 10, 13, MPE2T. 23, 24, 46, 47, xxxii. 22, xxxiii. 10, 16.)
XXIX. And it came to pass when Rachel had borne Joseph, that Laban went to shear his sheep; for they were distant from him a three days’ journey. 2. And Jacob saw that Laban was going to shear his sheep, and Jacob called Leah and Rachel, and spake kindly unto them that they should come with him to the land of Canaan. 3. For he told them how he had seen everything in a dream, even all that He had spoken unto him that he should return to his father’s house; and they said: “To every place whither thou goest we will go with thee.” 4. And Jacob blessed the God of Isaac his father, and the God of Abraham his father’s father, and he arose and mounted his wives and his children, and took all his possessions and crossed the river, and came to the land of Gilead, and Jacob hid his intention from 2135 a.m. Laban and told him not. 5. And in the seventh year of the fourth week Jacob turned (his face) toward Gilead in the first month, on the twenty-first thereof. And Laban pursued after him and overtook Jacob in the mountain of Gilead in the third month, on the thirteenth thereof. 6. And the Lord did not suffer him to injure Jacob; for He appeared to him in a dream by night. And Laban spake to Jacob. 7. And on the fifteenth of those days Jacob made
ХХІХ, 1. Laban went to shear his 4, Cf. Gen. xxxi. 20, 21.
sheep. Cf. Gen. xxxi. 19. Hid his intention (lit. *heart"). 2. Called Leah, etc. Cf. Gen. So LXX of Gen. xxxi. 20 éxpuwe and
xxxi. 4. Onkelos :p». Mass, Sam., Syr.— 3. Seen everything in а dream С. — ékMeye.
Gen. xxxi. 10. 5-6. Cf. Gen. xxxi. 23, 24.
Return to his father's house. Cf. 7. The fifteenth, ie. of the 8rd Gen. xxxi. 3, 13. month,
176 THE BOOK OF JUBILEES
a feast for Laban, and for all who came with him, and Jacob sware to Laban that day, and Laban also to Jacob, that neither should cross the mountain of Gilead to the other with evil purpose. 8. And he made there a heap for a witness; wherefore the name of that place is called: * The Heap of Witness," after this heap. 9. But before they used to call the land of Gilead the land of the Rephaim; for it was the land of the Rephaim, and the Rephaim were born (there), giants whose height was ten, nine, eight down to seven cubits. 10. And their habitation was from the land of the children of Ammon to Mount Hermon, and the seats of their kingdom were Karnaim and Ashtaroth, and Edrei,
and Mistir, and Deon. because of the evil of their
A Feast. Cf. Gen. xxxi. 40.
8. Cf. Gen. xxxi. 47.
9. Rephaim. Eth. Rafi’ém. Cf. Gen. xiv. 5.
10. It is difficult to understand why our author mentions these seats of the Rephaim unless it is that certain victories of the Maccabees over the Amorites who succeeded the Rephaim are connected with them. To these we shall draw attention as we proceed.
Karnaim and Ashtaroth. Eth. Qarana’im and Astarós. In Gen. xiv. 5 these two appear as one name ** Ashtaroth - Karnaim ” = “© Ashtaroth of the two horns" (?) in the Mass. and Sam. and some MSS of the LXX. On the other hand the Syr. and some MSS of the LXX support our text. Kuenen, Buhl and Siegfried accept this reading. Ashtaroth Karnaim appears simply as Ashtaroth in Deut. i. 4; Josh. ix. 10, xii. 4, xiii. 12, 31 along with Edrei as a chief city of Og, king of Bashan. This Og was of the remnant of the Rephaim, Deut. iii. 11. See Encyc. Вір. i. 335, 330.
Karnaim. Eth. Qaráná'im. Cf. Gen. xiv. Б; Amos уі. 13. Karnaim a strong city (1 Macc. v. 26) was captured by Judas and its temple of Atargatis burnt end 25000 people put to the sword (1 Maec. v. 43, 44; 2 Maec. xii. 21, 26). The Rephaim were
11. And the Lord destroyed them
deeds; for they were very
succeeded by the Amorites (ver. 11), and of these our text grimly declares that “іћеу have no longer length of life on the earth.” Judas must have nearly annihilated them.
Edrei. Eth. 'Adrá'a. This is the biblical Edrei (улл, Epal, "Eópalev), the “Адра of Ptolemy and the 'Aópáa of Eusebius. It was the chief city of Og, king of Bashan, who dwelt at Ashtaroth and at Edrei, Josh. xii. 4, xii. 12, 31. Althongh this town is not mentioned as attacked by Judas in his eastern campaign (1 Mace. v.) the fact that it is mentioned here as having been destroyed makes it probable that it did suffer at the hands of Judas.
Мїзйт = Mewóp-mwb. СЕ Deut. lii. 10, where there is a list of the cities of the plain (ууз) belonging to Og which were captured by Joshua. "This may be the same as the valley of Rephaim, Josh. xv. 8, xviii. 16.
Leon=jy2. Eth. Béwón. Cf. Num. xxxii. 3. ltisthe same as the Baal-meon (see Encyc. Bib. and Bible Dict. in loc.). It is most probably to be identified with the Maccabean Batav which is described in the Onomastica 32. 40; 101. 32 as а TÓMs тод ’Apoppatov. This suits our text exactly. Beon and its inhabitants were utterly destroyed by Judas (1 Maec. v. 4, 5; Joseph. Ané. xii. Gi, JDE
CHAPTER XXIX.
8-16 177
malignant, and the Amorites dwelt in their stead, wicked and sinful, and there is no people to-day which has wrought to the full all their sins, and they have no longer length of life on the earth. departed into Mesopotamia, the land of the East, and Jacob returned to the land of Gilead. 13. And he passed over the Jabbok in the ninth month, on the eleventh thereof. And on that day Esau, his brother, came to him, and he was
12. And Jacob sent away Laban, and he
reconciled to him, and departed from him unto the land of Seir, but Jaeob dwelt in tents. 14. And in the first year of the fifth week in this jubilee he crossed the Jordan, 2136 a.m. and dwelt beyond the Jordan, and he pastured his sheep from the sea tof the heapf unto Bethshan, and unto Dothan and unto the forest] of Akrabbim. 15. And he sent to his father Isaac of all his substance, clothing, and food, and meat, and drink, and milk, and butter, and cheese, and some dates of the valley, 16. And to his mother Rebecca also four times a year, between the times of the months,
11. The Amorites dwelt. habitare fecit.
18. Passed over the Jabbok. Cf. Gen. xxxii. 22.
Latin: citizens to the numberof 13,000 (Joseph. Bell. Jud. ii. 18. 3). Eth. has Bétasan. Dothan. Eth. Dótháim = Добаєци
(Judith iv. 6, vii. 3, etc) — rns, Gen.
He passed over the Jabbok . . . on the eleventh thereof. Latin has trans- ivit Jacob et undecim filii ipsius, prob- ably owing to Gen. xxxii. 22.
He was reconciled. Emended with Latin propitiatus (est) from takuánanü = “they were reconciled.”
14. TOf theheapt. Soad. bcgive fahahat a word of unknown meaning. Latin has salso. Hence Lat. = ‘‘ from the Salt Sea."
Bethshan = Bai0cáv (1 Macc. v. 52, xii. 40)—19-ma (ùe. the Bethshan in l Sam. xxxi.10; 1 Kingsiv. 12). This iown also is associated with Judas, but in a peaceful way: cf. 2 Macc. xii. 29- 31, where it appears under a new name ZkvÜdv modus (cf. LXX Judg. i. 27, where B adds after Ba:Ocav the gloss 7 сті ZkvÜOv rós). In the Roman war 65 A.D. the heathen inhabitants of this city slaughtered their Jewish fellow-
xxayii. 17.
Unto the jforestt. Latin has aggruum which may be corrupt for arborem, seeing that the Eth. has 'oma (0) = “ forest.” bcd read simply “unto Akrabbim.” We should expect “unto the ascent of Akrabbim” from Num. xxxiv. 4; Josh. xv. 3.
Akrabbim. Eth. 'Aqrábéth. This name is found only in the phrase “ Ascent of Akrabbim.” See preceding note. ‘AxpaBarrynvy, a district in Idumea, where Judas fought against the Edomites, 1 Macc. v. 3; Joseph. Ant. xii. 8. 1.
15-16. Jacob, in contrast to Esau who robs his father (ver. 18), sends presents to him and his mother four times a year. The four times may correspond, as Rénsch (p. 140) con- jectures, to the four festivals instituted by Noah (see vi. 28 sqq.): the Ist
2148 A.M.
178 THE BOOK OF JUBILEES
between ploughing and reaping, and between autumn and the rain (season) and between winter and spring, to the tower of Abraham. 17. For Isaac had returned from the Well of the Oath and gone'up to the tower of his father Abraham, and he dwelt there apart from his son Esau. 18. For in the days when Jacob went to Mesopotamia, Esau took to himself a wife Mahalath, the daughter of Ishmael, and he gathered together all the flocks of his father and his wives, and went up and dwelt on Mount Seir, and left Isaac his father at the Well of the Oath alone. 19. And Isaac went up from the Well of the Oath and dwelt in the tower of Abraham his father on the mountains of Hebron, 20. And thither Jacob sent all that he did send to his father and his mother from time to time, all they needed, and they blessed Jacob with all their heart and with all their soul.
Slaughter of the Shechemites, 4-6. Laws against intermarriage between Israel and the heathen, 7-17. Levi chosen for the priesthood on account of his slaughter of the Shechemites, 18-23. Dinah recovered, 24. Jacobs reproof, 25-26. (Cf. Gen. xxxiii. 18, xxxiv. 2, 4, 7, 13-14, 25-30, xxxv. 5.)
Dinah vavished, 1-3.
XXX. And in the first year of the sixth week he went up to Salem, to the east of Shechem, in peace, in the fourth
of the 4th month = “ between the times of the months" ; the 1st of the 7th =“ between ploughing and reaping” ; the 1st of the 10th month =“ between autumn and the rain (season)" ; the Ist of the lst month = ‘between winter and spring.”
16. Between autumn and the rain (season). Latin has: in medio autumni pluviarum, This is the former rain (nw), which falls from the
middle of October to the middle of December.
Between winter and spring. Latin has: in medio pluviarum veris. Eth. could be rendered “ between the rain and spring." This is the latter rain (ehpoz), which falls in March and April.
18. Cf. Gen. xxviii. 9, xxxvi. 6, 8.
Mahalath. Eth. Má'eléth.
XXX. 1. Went up to Salem . . . in
CHAPTERS XXIX. 17-XXX. 4 179
month. 2. And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, and she was a little girl, a child of twelve years. 9. And he besought his father and her brothers that she might be given to him to wife And Jacob and his sons were wroth because of the men of Shechem ; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them. 4. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and
peace. "This passage is based on Gen. xxxiii 18 воў apy Nan. The LXX, Syr., Eusebius, and Jerome here take obw as a proper name. The Sam. reads
mbv. Our text combines both inter- pretations.
To the east. Gen. xxxiii, 18 has
2-3. Cf. Gen. xxxiv. 2, 4, 7, 18.
2-6. The history of Jacob's connec- tion with the Shechemites caused much trouble to our author. He could hardly approve of their slaughter after they had consented to circumcision. Accord- ingly he omits all reference to the cir- cumcision of the Shechemites, as also does Josephus (Ant. i. 21. 1). On the other hand this is given as the reason for Jacob’s anger against Simeon and Levi in Test. Levi 6: каї Ўкоџсєу б татр, kal орүісӨт, kai ё№ттђ6т, ore kare0étavro Thy пєритоиђи kal uer Tatra àTéÜavov. Notwithstanding the severe disapprobation of Simeon and Levi in Gen. xlix. 5-7 for their conduct in this matter, it was highly extolled in the two centuries preceding the Christian era. This is done in our text and in Test. Levi 5 where the angel bids Levi: тосо» éxdlknow év Zvxép. vrép Alvas, kayo ётода! дєт& cov, ёт! kÜptos бтёстоћкё дє. kal auveréAeca TQ kapo ékelvg robs viods "Eupap, кабо "yéypaT Tat év таїѕ mail тфу o)pavQv : aud in the Test. Levi 6-7, where Levi says that he saw that ‘the sentence of God had gone forth for evil against Shechem," and stil more strongly:
ёфбасє бё т dpyh kvplov єт’ aùroùs els réXos. Again in Judith (a Hebrew work of the first cent. В.С.) ix. 2: кїрє 6 Geds той marpós uov Zvuedv, Q ёбшка$ év xepl pouoalav eis ékOülkgow &\- №оуєуду, ot EAvcav uýrpav mapÜévov eis placpa kal éyóurvocav punpòv eis al- oxtvyv,k.7.A. Again in Philo, De Migr. Abrahami, 39, Simeon and Levi are called oi Ppovjcews dxovoTal kal "yvópt- wot for their action in this matter, and in the next few lines it is implied that Shechem was not circumcised. See also the Book of Jashar for a reproduction of the ancient favourable view of Simeon and Levi (Dict. des Apocr. ii. 1166- 1168). In the late rabbinic tradition, however, Simeon aud Levi are judged more in accordance with the sentence pronounced upon them in Gen xlix. In Gen. rabba 80, it is true, there is some extenuation of their conduct; but in section 98 of the same work it is said that the fact that most of the poor were of the tribe of Simeon is to be traced to the curse in Gen. xlix. 7. Singer (p. 115 note) compares also Sifre on Deut. xxxiii. 8,
2. Child of twelve years. This agrees with the reckoning in Test. Levi 12. There Levi, who was six years older than Dinah, slew Shechem at the age of eighteen.
8. His father (ab). cd “her father."
And begwiled them. And Simeon . . .to Shechem. Latin has: Et posu- erunt in corde suo Symeon et Lenui exterminare eos.
4. СЕ Gen. xxxiv. 25-27.
180 THE BOOK OF JUBILEES
slew all the men whom they found in it, and left not a single one remaining in it: they slew all in torments 5. And thus let it not again be done from henceforth that a daughter of Israel be defiled ; for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 6. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment
beeause they had dishonoured their sister Dinah.
upon them, and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 7. And if there is any man who wishes in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; and they shall burn the woman with fire, because she has dishonoured the name of the house of her father, and she shall be rooted out of Israel. 8. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, and every man who has defiled (it) shall surely die: they shall stone him with stones. 9. For thus has it been ordained and written in the heavenly tables regarding all the seed of Israel: he
5. Wrought shame in Israel. Cf. our author, however, such a marriage
Gen. xxxiv. 7.
7. This statement does not agree quite with any in the O.T. The burn- ing of the woman with fire, it is true, finds a precedent in Gen. xxxvili. 24, where Judah demands that such a punishment should be executed on Tamar—a punishment at variance with the later law in Lev. xxi. 9. See in note on xli. 17 the distortion of ihe biblica! tradition had recourse to by the Rabbis in order to justify the demand of Judah. Itis true that her crime is that of fornication, whereas our text deals merely with the marriage of a Hebrew woman and a Gentile. To
was illegal and was no better than fornication. In Lev. xxi. 9 it is ordained that a priest's daughter who played the harlot was to be burnt with fire. Our text teaches that to give a daughter to a non-Israelite was to give her to Moloch (cf. ver. 10). Since our author holds the former to be equivalent to the latter, it follows that the man who was guilty of the former offence should justly be visited with the penalty exacted for the latter, and this was, ac- cording to Lev. xx. 2, death by stoning; hence our text ordains: *and they shall stone him with stones."
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5-14 181
who defileth (it) shall surely die, and he shall be stoned with stones. 10. And to this law there is no limit of days, and no remission, nor any atonement: but the man who has defiled his daughter shall be rooted out in the midst of all Israel, because he has given of his seed to Moloch, and wrought impiously so as to defile it. 11. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord. 12. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, and how the sons of Jacob spake, saying: “ We shall not give our daughter to a man who is uncircumcised ; for that were a reproach unto us" 13. And it is a reproach to Israel, to those who give, and to those who take the daughters of the Gentiles ; abominable to Israel. 14. And Israel will not be free from this uncleanness if it has a wife of the daughters of the Gentiles, or has given any of its
for this is unclean and
in Megilla 25a. That such an in-
10. Has given of his seed to Moloch. This interpretation of Lev. xviii. 21: “Thou shalt not give any of thy seed to make them pass through the fire to Molech,” as being equivalent to giving one’s child in marriage to a Gentile, is found in Ps.-Jon. on this verse: “Ара of thy seed thou shalt not give to lie with a daughter of the Gentiles so as to draw him over to a strange worship.” The Latin which gives alienigenae in- stead of Molechis aninterpretation of the text but not the text itself. The same idea underlies the statement in Sanh. 82а: R. Chija b. Abija said: ‘* Who- ever cohabits with a Gentile woman is to be regarded as though he had made himself the son-in-law of the idol; for it is said: And he cohabited with the daughter of a strange God." In Sanh. ix. 6 it enacts that “һе zealous may slay a man taken in fornication with a Gentile or Roman woman (n'o»x)." Nearly the same statement as is quoted above from Ps.-Jon. is found
terpretation was prevalent we see from Megil. iv. 9: vaya [лл xb ayn anna RoI. мчлухо јлл xd чучи) qob ime pne = “ Whoever translates ‘Thou shalt not give of thy seed to pass through the fire to Molech’ as ‘Thou shalt not give of thy seed to cohabit with a Gentile woman,’ bid him be silent." Singer (p. 200 note) says that this Mishna is directed against the Jewish Christians. However this may be, the interpretation was an ancient Jewish one to begin with. It may not be older than the Maccabean age. The circumstances of that time were such as to justify the extremest measures in order to save Judaism from annihilation.
11. For their sons. So Latin. bcd om., but a = a?roí. 12. We shall not give, etc. Cf. Gen.
xxxiv. 14. 14-15. The sin of one man, the man who gives any of his seed to the Gentiles
182 THE BOOK OF JUBILEES
daughters to a man who is of any of the Gentiles. 15. For there will be plague upon plague, and curse upon curse, and every judgment and plague and curse will come (upon him): if he do this thing, or hide his eyes from those who commit uncleanness, or those who defile the sanctuary of the Lord, or those who profane His holy name, (then) will the whole nation together be judged for all the uncleanness and profanation of this (man) 16. And there will be no respect of persons [and no consideration of persons], and no receiving at his hands of fruits and offerings and burnt- offerings and fat, nor the fragrance of sweet savour, so as to accept 16: and so fare every man or woman in Israel who defiles the sanctuary. 17. For this reason I have com- “Testify this testimony to Israel: see how the Shechemites fared and their sons: how they were delivered into the hands of two sons of Jacob, and they slew them under tortures, and it was (reckoned) unto them for righteousness, and it is written down to them for
manded thee, saying:
righteousness. 18. And the
or takes to wife a Gentile woman will affect the whole community. These verses are based on Lev. xx. 2-4, which deal with the man who gives his seed unto Moloch.
15. (Upon him). Latin.
Hide his eyes. This is the phrase in Lev. xx. 4, mry obym. The Latin, praeterierit et despexerit, seems to be a dittography.
Who commit uncleanness . . . defile the sanctuary of the Lord . . . profane His holy name. Cf. Lev. xx. 3, ‘ Hath given of his seed unto Molech, to defile iny sanctuary . . . to profane my holy name.”
(Then) will the whole nation together, etc. In Lev. xx. 5 only the man’s family is involved in his guilt. Our author’s enlargement of the area of the guilt is to justify the action of Simeon and Levi in slaying all the Shechemites. Our text (ver. 2) makes the whole people share in the rape of Dinah. In
Added from the
seed of Levi was chosen for
Test. Levi 6 a very evil account of them is given: otrws édlwkay 'Afgpaàg. Tov патёра huv Lévov бута, kal KaT- erárgcar rà тоша, ёукоџёра бита ёт” abrór' kal 'leBAde Tür oikoyevij avrov — сфӧдра alklcavro. kal ye ойтшѕ érmolovv тарта ToUs £évovs, ЄР дирастєіа àprmá- fovres Tas yuvaikas айтфр.
All the uncleanness (a6 and Latin).
c d ** all this uncleanness."
Profanation of this (man). MSS read **this profanation.” I have emended _ in accordance with the Latin.
16. [And noconsideration of persons]. Bracketed as a dittography. Latin omits.
The fragrance of sweet savour. Latin: odorabitur odore suavitatis.
18. The ground for Levi's appoiut- ment to the priesthood is quite different in xxxii. 8. Levi is there consecrated to the work of the priesthood as the tithe or tenth in Jacob's family. Our author has thus made use of two con- flicting traditions. Possibly a third is
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15-23 185
the priesthood, and to be Levites, that they might minister before the Lord, as we, continually, and that Levi and his sons may be blessed for ever; for he was zealous to execute righteousness and judgment and vengeance on all those who arose against Israel. 19. And so they inscribe as a testimony in his favour on the heavenly tables blessing and righteousness before the God of all: 20. And we remember the righteousness which the man fulfilled during his life, at all periods of the year; until a thousand generations they will record it, and it will come to him and to his descendants after him, and he has been recorded on the heavenly tables as a friend and a righteous man. 21. All this account I have written for thee, and have commanded thee to say to the children of Israel, that they should not commit sin nor transgress the ordinances nor break the covenant which has been ordained for them, (but) that they should fulfil it and be recorded as friends. 22. But if they transgress and work uncleanness in every way, they will be recorded on the heavenly tables as adversaries, and they will be destroyed out of the book of life, and they will be recorded in the book of those who will be destroyed and with those who will be rooted out of the earth. 23. And on the day when the sons of Jacob slew Shechem a writing was recorded in their favour in heaven that they had executed righteousness and uprightness and
to be found in Test. Levi 4, where Levi’s 19. God of all. See note on xxii.
appointment seems to be in answer to
his prayer: єѓсткоисєу оду о byYtoros THs тросєоҳӣ5 Tov тоў Otedety сє ard THs адікіаѕ kal yevéoOa ajbrQ . . . Aer тооруду то? тросотоу avrov. Another tradition appears in Shem. rabba 19 to the effect that Levi received the priest- hood because it held fast to the rite of circumcision in Egypt when all the other tribes neglected it (Weber, Jiid. Theol? p. 809). For other reasons cf. Baba bathra 123 æ and Bamidbar rabba
r
7. See Singer (p. 115 note).
4.
90. Friend, ie. of God. See note on xix. 9.
22. Transgress. mentum.
Book of life. See note on this ex- pression in my edition of Eth. Enoch xlvii, 3. It may mean here the register of those who enjoy temporal blessings, but, in xxxvi. 10, of those who enjoy eternal,
Book of those who will be destroyed and, Latin has libro perditionum.
Latin adds testa-
184 THE BOOK OF JUBILEES
vengeance on the sinners, and it was written for a blessing. 24. And they brought Dinah, their sister, out of the house of Shechem, and they took captive everything that was in Shechem, their sheep and their oxen and their asses, and all their wealth, and all their flocks, and brought them all to Jacob their father. 25. And he reproached them because they had put the city to the sword; for he feared those who dwelt in the land, the Canaanites and the Perizzites. 26. And the dread of the Lord was upon all the cities which are around about Shechem, and they did not rise to pursue after the sons of Jacob; for terror had fallen upon them.
Jacob goes to Bethel to offer sacrifice, 1-3 (ef. Gen. xxxv. 2-4, 7, 14). Јзаас blesses Levi, 4-17, and Judah, 18- 22. Jacob recounts to Isaac how God prospered him, 24. Jacob goes to Bethel with Rebecca and Deborah, 26-30. Jacob blesses the God of his fathers, 31-32.
XXXI. And on the new moon of the month Jacob spake to all the people of his house, saying: “ Purify your- selves and change your garments, and let us arise and go up to Bethel, where I vowed a vow to Him on the day when I fled from the face of Esau my brother, because He has been with me and brought me into this land in peace, and put ye away the strange gods that are among
24. Cf. Gen. xxxiii. 26, 28.
And all their wealth. cd trans- pose after “flocks” against ab and Latin.
25. Reproached them. Text=éddAnoe mpos avrovs (so Latin, locutus est ad illos) = om dy чал, Which, however, in this context the Greek translator should have rendered by éAdAnoe кат’ abrGv. The same wrong choice of the two possible renderings of this phrase is found also in the LXX of Jer. vi. 10,
xxv. 2, xxvi. 2, etc. I press the above correction of the translation because the context requires by 423» and not чойт by as in Gen. xxxiv. 30 in the corre- sponding passage. With our text “re- proached them because they had put the city to the sword," cf. Test. Levi 6: oi абє\фої émárafav тўр wodw év orbpart þoupalas. kal ўкоџсєр 0 татр, kai wpylodn, kai éXvm 8m.
26. Cf. Gen. xxxv. 5.
XXXI. 1-2. Cf. Gen. xxxv. 2-4.
CHAPTERS XXX. 24-XXXI. 8 185
you" 2. And they gave up the strange gods and that which was in their ears and which was fon their necks,+ and the idols which Rachel stole from Laban her brother she gave wholly to Jacob And he burnt and brake them to pieces and destroyed them, and hid them under an oak which is in the land of Shechem. 3. And he went up on the new moon of the seventh month to Bethel. And he built an altar at the place where he had slept, and he set up a pillar there, and he sent word to his father Isaac to come to him to his sacrifice, and to his mother Rebecca. 4. And Isaae said: * Let my son Jacob come, and let me see him before I die." 5. And Jacob went to his father Isaac and to his mother Rebecca, to the house of his father Abraham, and he took two of his sons with him, Levi and Judah, and he eame to his father Isaac and to his mother Rebecca. 6. And Rebecca came forth from the tower to the front of it to kiss Jacob and embrace him; for her spirit had revived when she heard: “ Behold Jacob thy son has come”; and she kissed him. 7. And she saw his two sons, and she recognised them, and said unto him: “ Are these thy sons, my son?” and she embraced them and kissed them, and blessed them, saying: “In you shall the seed of Abraham become illustrious, and ye will prove a blessing on the earth." 8. And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him, and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck
9. They gave up = matawtwomi. give ’abfiha=‘‘her father" instead of
Emended from (0) 5 masawówómü = “they melted." cd give a bad emenda- tion masatéwóm = “ they tore away.”
And which was ton their neckst. Here késiwdihémti seems corrupt for 'édawihómü- “their hands," and the whole emended clause ‘‘ which were in their hands" should be inserted after ** strange gods.”
Her brother. The MSS corruptly
'éhühá.
3-4. The same incident is referred to in Test. Levi 9, where it says of Isaac: ойк AOéAncE TopevOjvar pel’ judy els Beh.
5. This last meeting of Jacob with Isaac and Rebecca is unknown to later haggada (Beer).
6. Spirit had revived. Cf. Gen. xlv. 27 for the phrase.
186 THE BOOK OF JUBILEES
of Jacob his son, and wept upon his neck. 9. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: * Are these thy sons, my son? for they are like thee.” 10. And he said unto him that they were truly his sons: “And thou hast truly seen that they are truly my sons" 11. And they came near to him, and he turned and kissed them and embraced them both together. 12. And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left. 13. And he turned to Levi first, and began to bless him first, and said unto him: “May the God of all the very Lord of all the ages, bless thee and thy children throughout all the ages. 14. And may the Lord give to thee and to thy seed "greatness and great gloryt, and cause thee and thy seed, from among all flesh, to approach Him to serve in His sanctuary as the angels of the presence and as the holy
ones.
(Even) as they, will the seed of thy sons be for glory
and greatness and holiness, and may He make them great
9. Part of this verse with the subject matter of ver. 5 and 10 sqq. is attri- buted by Syncellus (i. 202) to Josephus: '"Тосўттоу. тф рү ére той 'Icaàk éravijA0ev Токов mpós aùròv amò Мєсо- moraulas. kal dvagAéyas 'Icaàk kal ldav rods 01005 'lakog т0№ӧутсє тфу Aevi ws dpxiepéa каї ròv 'loó0av ws Васіћа, kal &pxovra.
10. Seen that they are truly my sons. The Latin has: Vidisti, pater, quoniam filii mei sunt, and is probably right ; for 'amán-''truly" may be corrupt for 'abá— “O father."
12. Spirit of prophecy. See note on xxv. 14.
18. Turned to Levi first, and began to bless him. Similarly in Test. Levi 9 it says of Isaac: kal evdrAdynod pe 0 татр ToU татрб$ pov, KaTa TávTas то?ѕ Abyous TOv opacewy pov Gy eldor.
God of all. See note on xxii. 4.
14. To thy seed tgreatness and great gloryt. Soc. b “to thy seed the
great greatness of glory.” bnt points in the direction of b. Latin = magno intellegere gloriam ejus. This is decidedly better than the Ethiopic, By a slight change we can arrive at it from 6. Hence we should probably render: “to thy great seed to under- stand His glory,” or else by another change ‘‘to thy seed to have great understanding of His glory."
Serve in His sanctuary as the angels of the presence and as the holy ones. On these two classes, see notes ii. 2, 18, xv. 27. Неге “the holy ones" appear to form a distinct class, whereas in xv. 27 they are used as a comprehensive term for the two (or “three ” according to the Latin) highest orders. Levi is to serve in the sanctuary as the two highest orders of angels serve in the highest heaven. One or two such orders are mentioned in Test. Levi 3 (Armenian vers. A) as Aerrovyoüvres.
May He make them great. sanctificabit.
& is corrupt
Lat. has
CHAPTER XXXI.
9-16
unto all the ages.
15. And they will be princes and judges,
and chiefs of all the seed of the sons of Jacob; They will speak the word of the Lord in righteousness, And they wil judge all His judgments in righteous-
ness.
And they will declare My ways to Jacob
And My paths to Israel.
The blessing of the Lord will be given in their mouths To bless all the seed of the beloved.
Thy mother has called thy name Levi,
And justly has she called thy name;
Thou wilt be joined to the Lord And be the companion of all the sons of Jacob;
15. In this verse a double function is assigned to the descendants of Levi: they are to rule the nation (to be * princes and judges and chiefs") and to be the priests of the nation (“The blessing of the Lord will be given in their mouths"). This description, com- bined with other facts peculiar to the Maccabean period, requires us to recog- nise here the early Maccabean princes. The blessing given to Judah (verses 18, 19) confirms this interpretation.
Princes and judges, and chiefs. The Latin omits “апа chiefs.” We might compare Test. Levi 8: ápxtepets xal KptTat kal ypayparets, for the author of that work had either our text or a source common to both before him. In the same chapter of the Test. Levi there is, as Bousset (Z. f. NTliche Wissen- schaft, 1900, pp. 165-167) has already pointed out, an undoubted description of Johannes Hyrcanus: Aevi, eis rpets apxas StapeOHoerar TÒ owépua соу els onpetov 0629s kvplov ётєрҳоџёутѕ (so MS P. Arm.=rijs mapovoías той kvplov). These three offices to be adminis- tered by Levi's descendants are to be signs of the coming of the Messiah, What these are is described in the words that follow: 6 pros kAfpos état wéyas* Umép aùròv о? yevoerat ётєроѕ (MS R). 6 devrepos ёттол év
iepwotvy (Arm. as Bousset remarks prob.=% бё devrépa eorat leparela) : 6 трїто$ émixdhynOjoerae avrg буора, Kowdv, dre Bacireds ёр (so Arm.: Greek ёк) "Тойба dvacricera, kal morse. iepatelay véav. The first refers to Moses, the greatest of Levi’s descend- ants; the second denotes Aaron and the Aaronitic priesthood; the third the Maceabean ruling priests, and in particular to Johannes Hyrcanus, for the subsequent words ў бё mapovola афтод dyamrnrh, ws mpopýrys устои point to his prophetic gifts. The three- fold offices of prophet, priest and king were never claimed for any Jewish ruler save this Maccabean prince. See Josephus, Ant. xiii. 10. 7; Bell. Jud.
The blessing of the Lord will be given in their mouths. Cf. Sir. 1. 20: додрас evroylay коріо ёк xeéwv abroü, and Test. Reuben 6: mpós róv Aevi éyyt- care є” ramewdoet kapó(as, tva, дёётсбє evroylay ёк Tod стӧџатоѕ avrov.
16. Joined to the Lord . . . the companion, etc. In the first, if not in the second, there is a play on the name Levi, as in Gen. xxix. 34 “will my hus- band be joined to me (5x x mb)... therefore was his name called Levi" (n5): cf. also Num. xviii. 2, 4. Instead of “joined to the Lord” the Latin has
|: Let His table be thine,
THE BOOK OF JUBILEES
And do thou and thy sons eat thereof ;
And may thy table be full unto all generations, And thy food fail not unto all the ages.
17. And let all who hate thee fall down before thee, And let all thy adversaries be rooted out and perish ;
And blessed be he that blesses thee, And cursed be every nation that curses thee.
18. And to Judah he said:
May the Lord give thee strength and power To tread down all that hate thee ;
A prince shalt thou be, thou and one of thy sons, over
the sons of Jacob ;
May thy name and the name of thy sons go forth and
traverse every land and region.
Then will the Gentiles fear before thy face,
ad decorem Dei, which seems to refer to Levi as derived from mnb, “а crown" or “garland.”
Let His table be thine, etc. Levi 8:
kal ёбєсӨє тй» wpatoy påse: kal rijv rpáTe(av kuplov draveproerat TÒ стёрџа cov.
Also Test. Judah 21: xai yap айтду (Aevi) тёр buds (Arm. Gk. ce) éfe- Хато Kipros eyylfev atte kal éobtew Tpamegav айтой,
18-19. In the note on ver. 15 we saw that according to the Test. Levi 8 the three great offices held in turn by the descendants of Levi were to be signs of the coming Messiah who was to spring from Levi or from Judah or from Judah and Levi combined (?). Thus according to Levi 18, Renben 6, the Messiah (a Maccabean priest-king ?) was to spring from Levi and to be the eternal High Priest and civil ruler of the nation. Dur- ing his reign sin was gradually to come to an end just as our author supposes
Cf. Test.
(xxiii. 26-30), the gates of Paradise to be opened and the saints to eat of the tree of life, as in Eth. Enoch xxv. 5, in an eternal Messianic kingdom on earth, as in Eth. Enoch xc. 29-38. In Judah 24-25 and Dan 5 the Messiah is to spring not from Levi but from Judah, as in Eth. Enoch xc. See Art, “Testaments of the XII Patriarchs " (in Bible Dict, vol. iv.). It is very probable that this last view underlies our text. Тһе words “a prince . . . thou and one of thy sons” admit most naturally of this interpreta- tion. If this is right, then the Messiah is to spring from Judah. In a kingdom which attains to realisation only gradu- ally (see notes on i. 29, xxiii. 26-30) and not catastrophically no róle seems to be assigned to him, as is also the case in Eth. Euoch xc. On the other hand this seems to be the earliest instance of the presence of a Messiah in a tem- porary Messianic kingdom (see note on xxiii. 30).
18. May thy name... go forth, ete., ie. that of the Jewish nation.
CHAPTER XXXI.
17-26 189
And all the nations will quake [And all the peoples will quake].
19. In thee shall be the help of Jacob, And in thee be found the salvation of Israel.
20. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved, And blessed will he be that blesseth thee;
And all that hate thee and afflict thee and curse thee Shall be rooted out and destroyed from the earth and accursed."
21. And turning he kissed him again and embraced him, and rejoiced greatly; for he had seen the sons of Jacob his son in very truth. 22. And he went forth from between his feet and fell down and worshipped him. And he blessed them. Апа (Jacob) rested there with Isaac his father that night, and they eat and drank with joy. 23. And he made the two sons of Jacob sleep, the one on his right hand and the other on his left, and it was counted to him for righteousness. 24. And Jacob told his father everything during the night, how the Lord had shown him great mercy, and how He had prospered (him in) all his ways, and protected him from allevil. 25. And Isaac blessed the God of his father Abraham, who had not withdrawn His mercy and His righteousness from the sons of His servant Isaac. 26. And in the morning Jacob told his father Isaac the vow which he had vowed to
(And all the peoples will quake]. The beloved, i.e. Abraham, as in ver. Bracketed as a dittography. 15.
20. The throne of the honour of thy 22. And he blessed them. This righteousness, There will be great peace. clause seems out of place here. Sod. bcread “The throne of honour, 26. Jacob asks his father to go with Thy righteousness will be great peace." him to Bethel ; but Isaac is unable to go.
190 THE BOOK OF JUBILEES
the Lord, and the vision which he had seen, and that he had built an altar, and that everything was ready for the sacrifice to be made before the Lord as he had vowed, and that he had come to set him on an ass. 27. And Isaac said unto Jacob his son: *I am not able to go with thee; for I am old and not able to bear the way: go, my son, in peace; for I am one hundred and sixty-five years this day; I am no longer able to journey; set thy mother (on an ass) and let her go with thee. 28. And I know, my son, that thou hast come on my account, and may this day be blessed on which thou hast seen me alive, and I also have seen thee, my son. 29. Mayest thou prosper and fulfil the vow which thou hast vowed ; and put not off thy vow; for thon wilt be called to account as touching the vow; now therefore make haste to perform it, and may He be pleased who has made all things, to whom thou hast vowed the vow.” 30. And he said to Rebecca: “Go with Jacob thy son”; and Rebecca went with Jacob her son, and Deborah with her, and they came to Bethel. 31. And Jacob remembered the prayer with which his father had blessed him and his two sons, Levi and Judah, and he rejoiced and blessed the God of his fathers, Abraham and Isaac. 32. And he said: “Now I know that I have an eternal hope, and my sons also, before the God of all”; and thus is it ordained con- cerning the two; and they record it as an eternal testimony unto them on the heavenly tables how Isaac blessed them.
Levi's dream at Bethel, 1. Levi chosen to the priesthood, as the tenth son, 2-3. Jacob celebrates the feast of tabernacles and offers tithes through Levi: also the seeond tithe, 4-9. Law of tithes ordained, 10-15.
97. am... not able to bear the way, reference to the same event in the Test. ete. See note on verses 3-4 for the Levi 9.
CHAPTERS XXXI. 27-XXXII. 3 I91
Jacobs visions in which Jacob reads on the heavenly tables his own future and that of his descendants, 16-26. Celebrates the eighth day of feast of tabernacles, 27-29. Death of Deborah, 30. Birth of Benjamin and death of Rachel, 33-34. (Cf. Gen. xxxv. 8,10, 11, 13, 16-20.)
XXXIL And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God, him and his sons for ever; and he awoke from his sleep and blessed the Lord. 2. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea,
he gave tithes of all.
pregnant with her son Benjamin.
3. And in those days Rachel became
And Jacob counted his
sons from him upwards and Levi fell to the portion of the
XXXII. 1. According also to Test. Levi 8, Levi had this dream at Bethel, in which seven men appeared unto him and bade him: ’Avagtas évévaar Tiv eToNiv т95 teparelas, Kal Tov стёфаруоу Tis Ocxacoctvyns . . . “Amd той viv (vov eis iepéa xupiov, où kal тд стёрца cov ёш ai@vos. Cf. also Test. Levi 5. In ch. 9 of the same Testament Jacob is said to have had this dream also,
Priest of the Most High God. This was the specific title chosen by the Maccabean priest-kings. Thus they are called sacerdotes summi Dei in Assumpt. Mos. vi. 1 (where my emenda- tion is wrong): Hyrcanus IL. is desig- nated архгєрєйє 0co0 by iaTov by Joseph. (Ant. xvi. 6. 2), and the Rosh ha- Shanah 186 states that it used to be said: ‘‘In such a year of Johanan priest of the Most High God." This title, anciently borne by Melchizedek (Gen. xiv. 18), was revived by the new holders of the high priesthood. Our author has Gen. xiv. 18-20 before him ; for in the next verse he adopts a clause from Gen. xiv. 20: ‘Ара he gave him a tenth ofall.” We have seen in the note on xxxi 18-19 that the Messiah was to spring from this family according to Test. Levi 18. The same expectation
seems to be at the base of Ps. cx. 1-4, which constitutes a Messianic hymn addressed to Simeon or Simon the Maccabee. Аз Bickell has recognised, this Ps, forms an acrostic on the name Simeon. On the frequency of this divine title * Most High " in the second cent. B.C. see note on xxxvi. 16.
Him and his sons for ever. This phrase in the same connection is found in Test. Levi 8, already quoted above.
2. Jacob rose early in the morning, etc. So also Test. Levi 9: kai dvacrdas TÒ про dmeOekárwoe Mayra б ёцоў Tw курир, though here the offering is said to be through Levi.
8. Jacob counted his sons from him (i.e., Benjamin) upwards and Levi fell to the portion of the Lord, etc. Our text in some form was before Cedrenus, i. 60: Kal тарта, @тодєкатота$ à ёкёкттүто, TeXevratov йтго3а4ХАє: кАтрш то?ѕ тада, каї tov Aevi то Oey @фиерої, érüv brdpxovra in’ kal ápxcepéa ávaOetkvvat, Oékarov бута, dad écxárov катӣ Tov Tis бстроћоуѓіаѕ (Aóyov). And still more clearly before his predecessor Syucellus, i. 200: Така атодекатосаѕ тё éavroU Toy Aevi ау ётди бута dpxrepéa ауёбеёє>, t Üvra ámó той écxárov катй Tov THs ávacrpojís Aóyov. And again on p.
192 THE BOOK OF JUBILEES
Lord, and his father clothed him in the garments of the priesthood and filled his hands. 4. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God. 5. This was his offering, in con- sequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offer- ings. 6. And when the fire had consumed it, he burnt incense on the fire over the fire, and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; and thus he did daily for seven days. 7. And he and all his sons and his men were eating (this) with joy there during seven days and blessing and thanking the Lord, who had delivered him out of all his tribulation and had
207: tepwotvn TQ Aevi 60005, ÖT: бёкатоѕ Umdpxwy mò той éoxdrov THY vidv “IaxwB ай» mâs: rois Umápxovot ToU marpós TQ Oep dredexarwon, Kadws mpocnitaro 'lakoB Аёуш>, Kal mavra boa dv po 605 бтобєкатосш atrd, Апа on p. 211: Aevi y vulds Aelas, t атд '1шсўф drasrpépovri xal y awd 'PovBár, éyervhðn тф marpiápxn 'IakoB év Мєсототашіа TY mB’ ёте одтой, Gs mpóógAóv сті. тобто» 0р:0- phosas &тд той Berapuly ёт: Üvros év тй уастрі Paxh v бита £v &ppeow, &фиёрштє TH OcQ kal арҳієрёа ave decker, ws 'Ioormos, ката Tov THs арастрофӯѕ Aéyov, cuvarodexarwoas айтф mávra rà Отбрҳорта kal dvabéuevos Tw OcQ, Ka0a mpoonviaro mopevóuevos eis Meso- moraulav, drt Kal mavra боа йу pot 095 @лтобєкат@тш айта. Jacob’s dedica- tion of Levi as his tenth son to the priesthood is found also in P. R. Eliez. ch. 37 (Beer, Buch d. Jub. 36-37), though the method of reckoning is different. Jacob is said to have separated the first four sous born of his four wives and to have counted his remaining sons from Simeon to Benjamin and then to have
begun again with Simeon. Levi thus
came to be the tenth.
Filled his hands. The technical expression for appointment to the priest- hood. Cf. Exod. xxviii. 41, xxix. 9.
4. This celebration of the feast of tabernacles is peculiar as regards the number of victims. According to the Levitical law on each of the seven days a kid of the goats was offered as a sin- offering, and two rams and fourteen lambs as a burnt-offering. Through- out the seven days seventy bullocks were offered, beginning with thirteen on the first day, the number being diminished daily till on the seventh day seven were offered. See Num. xxix. 12-40; Lev. xxiii. 34-36, 39-44.
Seven lambs. MSS=60, but since Latin has “septem,” and the heptadie system prevails, we may assume with Rónsch (p. 147) that the corruption arose from a confusion of £' and (*.
One. MSS=9. Emended with Latin “unum.” Corruption possibly due to confusion of évyvéa and £va (Rónsch).
5. Cf. Gen. xxviii. 22.
CHAPTER XXXII.
4-15 193
given him his vow. 8. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men. 9. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 10. And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year, in the place where it is chosen that His name should dwell, and to this law there is no limit of days for ever. 11. This ordinance is written that it may be fulfilled from year to year in eating the second tithe before the Lord in the place where it has been chosen, and nothing shall remain over from it from this year to the year following. 12. Forin its year shall the seed be eaten till the days of the gather- ing of the seed of the year, and the wine till the days of the wine, and the oil till the days of its season. 13. And all that is left thereof and becomes old, let it be regarded as polluted: let it be burnt with fire, for it is unclean. 14. And thus let them eat it together in the sanctuary, and let them not suffer it to become old. 15. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall 8. The unclean animals he gave (not) 11. The second tithe (so а). bed to Levi. I have supplied the negative. “the tithe again." In Test. Levi 9 Levi says that Jacob 15. The tithes of the oxen and sheep. dmedexdtwoe mávra Ov éuoÜ TQ корр. These tithes are mentioned in the О.Т. Our text would limit this to the clean only in Lev. xxvii. 32 and 2 Chron. animals. xxxi. 6. They were unknown to Nehe-
Gave him all the souls of the men. miah (x. 37-39, xii. 44-47, xiii. 5, 12). Levi was to exercise his priestly func- Our author took this law of tithing
tions on behalf of these. literally, but rabbinic tradition (Rosh 9. Discharged the priestly office, or — ha-Shanah i. 1, quoted by Dillmann on “was constituted a priest.” Lev. xxvii. 32) sought to weaken the Tithed again the tithe to the Lord. statement, and made it out to be merely Cf. Num. xviii. 26. a tithe of the yearly increase, but the
10. To eat before the Lord, etc. Our context offers not the slightest justifica- text holds closely to the law in Deut. tion for this step (see Bertholet on Lev. xiv. 22 sq. Of. Tobit i. 7. in loc.) See our text xiii. 26.
194 THE BOOK OF JUBILEES
belong to His priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tables. 16. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the eourt with a wall and to sanctify it and make it holy for ever, for himself and his children after him. 17. And the Lord ap- peared to him by night and blessed him and said unto him: ‘Thy name shall not be called Jacob, but Israel shall they name thy name" 18. And He said unto him again: “J am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere where- ever the foot of the sons of men has trodden. 19. And I shall give to thy seed all the earth which is under heaven, and they will judge all the nations according to their desires, and after that they will get possession of the whole earth and inherit it for ever.” 20. And He finished speak- ing with him, and He went up from him