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THE
JEWISH MESSIAH
LOXDOX
SrOTTISWO IDE AND
HUNTED BT
CO.,
NBW-STRJIET PQUARB
kq/b
THE
JEWISH MESSIAH
A CRITICAL HISTORY OF THE MESSIANIC IDEA AMONG
/
V
BY
JAMES DEUMMOND,
PROFESSOR
OF
B.A.
COLLEGE,
THEOLOGY
IK
MANCHESTER
NEW
LONDON
'Q,
Oruc.iw 190
LONDON
CO.
righ
ts
reservi d
PBEFACE,
The
object
of
the
present
work
is
twofold.
It
the
Jews
in
the
centuries
during which
appeared;
more
fully
than
way
a trust-
belief,
we run
counter to
who
pro-
nounces
religion.
it
1
to
be destitute of value
in the history of
Jewish
It cannot, I think,
much
import-
ance to works of
this kind.
unknown
and,
when we except
the
Book
of
jiidische Religionsgeschichte.'
218,
Amu.
VI
PREFACE.
there
is
Daniel,
we do
the
not confine
documents,
but
have
recourse
to
sermon,
the
mark
the completed
by
fears,
human thought
to
Apocalyptic literature,
which attaches
and speaks
to us in the
Messianic
belief.
It
possesses
also
for
the
Christian
was
first
planted,
and may
assist
those
who have
the
ephemeral popular
And,
lastly, it will
has at
much
first
earlier
authoritative expression.
PREFACE.
lyptic
vii
sideration than
It was,
Of
these I cannot
pretend to have
made any
I
special study,
and though I
translations,
am
chiefly
indebted
to
secondary
If these,
which are
cited.
may
be relied on
has most
for Dr.
Schiller-Szinessy, of
Cambridge,
the
numerous
extracts in our
in
Second Book.
am
so
greatly
way made
himself respon-
for
any of the
criticisms
note as
'
quoted by
'
that writer.
is
Where
am
'
indebted
is
indicated
by the words
referred
by' so and
so.
Where
all
the
common
stock of
in
works on
this subject, or
has
my own
given.
In this
way
Vlll
PREFACE.
sufficient
hope
acknowledgment
I
is
made
to the authors of
whose labours
nected
departure from
manner
in
is
expressed
is
quite as
we
found
its
many
references,
comparatively
attention in England,
Such
hope that
it
may
PREFACE.
but prove interesting to those
by-paths
thetically
IX
who love to wander in the of literature, or who care to trace sympathe movements of human faith, and feel the
Hampstead
ANALYTICAL CONTENTS.
BOOK
General Remarks
I.
SOURCES.
tage 1-2
CHAPTER
I.
Introductory.
3.
3-6
Section
Question of its genuineness,
postor,' 8.
II.
6.
Section
III.
The Sibylline
Oracles.
Nature of their contents, 10. Views of Lardner, and of Bleek, as to their origin, 11 view of Friedlieb, 12. Lines to be deducted from Book III., 12. Fragments to be added, 13. Date, 14; Volkmar's view, 15. 10-17 Place of composition, 16
;
Section IV.
Uncertainty of
The Book
op Enoch.
Recent literary history, 18. Contents, 19. Different views as to unity of authorship, 28 Pkilippi's view, 29 DillThe niaim's, 29 Ewald's, 31 Tideman's, 34. Date of original book, 37 historical vision, 37 view of Laurence, Hoffmann, and Gfrorer, 39 view Schiirer's view of the seventy shepherds, 40: of Ewald and Dillmanu, 39 The ten weeks, 41 General conclusion, 43 Volkmar's view of its late
critical opinion, 17.
;
xii
date, 4:5
ANALYTICAL CONTENTS.
;
general arguments, 43
44
The
account of the MesEvidence of post-Christian date, 55 from the allusion 'to the Parthians, 55 from the description of the neighbourhood of Vesuvius, 57 evidence of Christian authorship from the Messianic docObjection to the view that the Similitudes proceeded from a trine, 59
Kostlin, 48
Indications of different authorship, 48
sianic doctrine,
40
Christian author, 00
terpolation,
(31
;
;
Suggestion that the Messianic passages are an infrom the title of first Similitude, 61
; ;
from the Messianic passages in the second, 63 from the consistency of the text without these passages, 65; from the third Similitude, G8; from the closing chapter of the whole section, 60; General conclusion, from the literary history of the work, 71. page 17-73 73
the second, 63
Section V.
Recent
literary history, 74.
The Assumption op
Its fixed limits,
after
Moses.
Contents, 75.
Date, 77
77
Ewald's view, 78
:
evi-
dence that
it
Hilgenfeld's
Argument that
it is
80: Volkmar's view, 81; criticism of it, 81: 82 Philippi's view, 84 74-84
.
Section VI.
Uncertainty about
terpolation, 87
its
Fourth Ezra.
Versions, 84
; : ; ;
Importance of the Versions for the criticism of the text, 00. Contents, Date, 03 Its fixed limits, 03 Argument from 'the thirtieth year,' 91. 04 from ' Esau the end of this age,' 05 The vision of the eagle, 05, and its interpretation, 07 various explanations of it, 08; Hilgenfeld's,
:
Ewald's,
99; Laurence's, 101 Gfrorer's, 101 Wieseler's, 102; Volkmar's, 104; 107; considerations in support of Ewald's, 108; Gutschmid's view, 110; objections to it, 112: Gutschmid's opinion as to the date of the rest of the book, 114: General conclusion, 117. Place of composi/*tion, 117 84-117
; ; .
Section VII.
Literary
history,
117.
Contents, 118.
After the destructions f Jerusalem, 120 not very long after, 130: Argument from 'two parts, weeks, of the seven weeks/ 130 ; Conclusion, 132 117-132
.
.
Date, 120
'
ANALYTICAL CONTENTS.
xiii
CHAPTER
LYRICAL LITERATURE.
Literary history, 133.
II.
Unity of authorship, 133. Original language, 133. Perhaps by a native of Palestine residing in Egypt, 134. Date different views, 135 Ascription of the Psalms to Solomon, 135 CircumGratz's statement, that the stances referred to, 136: Conclusion, 141. page 133-142 Psalms have a Christian character,' untenable, 141
;
:
'
CHAPTER
HAGGADISTIC literature,
III.
LITTLE GENESIS.
Recent literary history, 143. Nature of contents, 144. Origin of names, 144. Purpose of the writer, 144. Original language, 145. The author a Palestinian, 145; nearest to the Pharisees, 146. Date, 146 Before the destruction of Jerusalem, 146 How long before, uncertain, 146 143-147 views of Ronsch, Dillniann, and Hilgenfeld, 147
:
CHAPTER
Their origin, 148.
character,
IY.
THE TARGUMS.
The Tabgttm of Onkelos, 150: Its language and 150: Traditional account of Onkelos, 151: Nature of the evidence that he was author of the Targum, 151 Evidence that the work belongs to Babylonia, 152 Its date, 153 Gfrorer's argument in
: :
:
favour of
155.
its
earlier origin,
The Targum
character, 155:
154 Reason for ascribing it to Onkelos, of Jonathan ben Uzziel, 155 Its contents and Traditional account of Jonathan, 155: Nature of the
:
:
evidence that he was author of the Targum, 156: Its real author and
date, 157: Reason for ascribing it Targums, 158: Their contents and
to Jonathan,
titles,
157.
Palestinian
158: Their date, 159: Their character, 159. Later Targums, 159. 148-160 Value of the Targums as evidence of Jewish belief, 159
.
.
CHAPTER
Remote
V.
Xiv
divisions of
tlic
ANALYTICAL CONTENTS.
Mishnah, 169. The Mishnak perhaps continued to be transValue of the Mishnah for the study of Jewish The Jerusalem Origin and meaning of Gemara, 171. opinion, 170. Talmud, 172. The Babylonian Talmud, 172: Its compilation, 173: Rah Ashi's work perhaps not at first written, 173 Closing of the Talmud, 174. Language of the Gemaras, 174. Their extent in relation to
mitted orally, 170.
:
the
Mishnah,
174.
Their value,
175.
175.
Midrashim, lr7
17G.
Seder
'Olam
Kabbah,
BOOK
II.
HISTORY.
CHAPTEE
Different
I.
INTRODUCTORY.
methods of treatment, 179.
its
Source of
disaster
on
belief,
181
179-184
CHAPTER
PROPHETS.
Subsidiary character of this sketch, 185.
Isaiah, the elder Zechariah,
11)0.
II.
Joel,
Amos, and
Ilosea,
185.
Zephaniah, 190.
Ezekiel, 192.
,
Jeremiah
Obadiah, 191.
The
later
Isaiah, 193.
Malachi, 195
185-195
CHAPTEE
III.
Tobit, 197.
Baruch, 197.
Absence of
196-199
ANALYTICAL CONTENTS.
XV
CHAPTER
Gloomy
IV.
DIVISIONS OF TIME.
Division into two Enoch, Psalms of Solomon, and AssumpDivisions of in the Talmud, 202. in 4th Ezra, 201 tion of Moses, 201 the first age, 202 the four kingdoms in Daniel, 202 the seventy weeks in Daniel, 204; the seventy shepherds and seventy generations in the Enoch, 204 the 250 times in the Assumption of Moses, 205 eleven generations of Sib. Oracles IV., 206; the twelve parts in Rabbinical views, 4th Ezra and the Apocalypse of Baruch, 20G page 200-208 207
CHAPTER
Signs in Daniel, 209.
the
V.
Book
of Jubilees,
In
209-221
CHAPTER
Elijah,
VI.
225
222-225
CHAPTER
The Book of Daniel, 226.
1 ;
VII.
The
:
vision of
one like a son of man,' 228 The explanation suggested by the rest of the vision, 228 and by the interpretation of the vision, 229 Adverse argument from Daniel's connection with the Prophets, 231 reply, 232
;
232: Hengstenberg's arguments in favour of the Messianic explanation, 233 from the history from the mode in which the readers of Biblical interpretation, 233 would naturally understand the passage, 234 from the meaning of the clouds, 235 from the impropriety of comparing Israel to a son of man, 239 from the analogy of other passages, 240 Conclusion, 241. The
two
parallel
passages,
xvi
*
ANALYTICAL CONTENTS.
saint' in the vision of the
ram and the goat, 241. The vision by the The prophecy of the seventy weeks, 243 Ilengthe nonstenberg's translation, 243 The Messianic interpretation, 244 Messianic, 245: Method of inquiry, 240: Argument from particular
river Iliddekel, 241.
:
:
an anointed, a prince,' 'to anoint a holy of holies,' 247 an anointed,' 248 Messianic character of the opening verse adand mitted, 249 Considerations which connect the prophecy with Antiochus the description in xi. and xii., 249 correspondences Epiphanes, 249 with passages confessedly relating to A ntiochus, 250 Hengstenberg's arguments against the Maccabean interpretation, 251 the writer could
phrases, 247
' ' ; ; :
:
not regard the prophecies of Jeremiah as unfulfilled, 251 he would not make fun of Jeremiah/ 252 no divine command to rebuild Jerusalem was given at the time of Jeremiah's prophecy, 252 the antithesis of 12Ti without the article cannot refer to the verse 24 to verse 2, 253
;
announcement of Jeremiah, 253; the blessings are not mentioned by Jeremiah, 254 the chronology does not suit, 254 the restoration of difficulty of explaining 'an anointed the Temple is not alluded to, 257 the word of Christ,' one shall be cut off,' 258 Jewish tradition, 258 259 Argument against the Messianic interpretation from the position of the passage, 260 Apparent advantages of that interpretation, in chroArguments nology, and in regard to the destruction of the city, 201 against it from the statements of the passage itself, 264 Christ was not anointed at the end of the seventy weeks, 264 there is nothing to account Christ was not cut off, for the division of the sixty- nine weeks, 264 nor was Jerusalem destroyed, at the end of the sixty-two weeks, 265 the
;
'
sacrifices did
last
week by the holy city, 206 Conclusion, 267. The Book of Wisdom, 267. The Assumption First Book of Maccabees, 268: Second Book, 269. The Book of Jubilees, 270. Philo, 271 De Exsecraof Moses, 269.
;
:
not cease at Christ's death, 265 the second half of the cannot be accounted for, 260 the blessings were to be enjoyed
;
tionibus, 271
De
Prseniiis et
tage 226-273
CHAPTER
View
of the third
is
VIII.
274
the Messiah
not referred
274.
The Book
of Solomon.
ofBaruch.
Holtzmann's opinion that of Enoch, 275. Psalms Fourth Ezra, 276. Apoc. 274-278
CHAPTER
Birth-place
IX.
Jerusalem
Bethlehem,
279.
Concealment, 280.
ance, 281.
Descent, 282
Appear279-282
ANALYTICAL CONTENTS.
XVll
[CHAPTER
X.
xp'o"* nvpios in Psalms of Solomon, 283. Son of David, Son of Man, 284. Son of God, 284 in the Book of Enoch, 284 Personal names, 288. in Fourth Ezra, 285: Origen's statement, 288. page 283-289 Exalted titles applied to the Israelites, 288
: ;
CHAPTER
Statement of Justin Martyr, 290.
XI.
The Targums
Micah
v. 1
Isai. ix.
5,
290-295
CHAPTER
XII.
Baruch, 299
Armilus, 299. The destruction Enoch, 301 Psalms of Solomon, 302 Philo, 302 Book of Jubilees, 303 Post-Christian Sibyl, 303 Fourth Ezra, 304: Apocalypse of Baruch, 305: The Targums,
:
Sib. Oracles,
300
307
296-308
CHAPTER
Sibylline Oracles,
XIII.
and Psalms of Solomon, 309. Fourth Ezra, and ApocaTargums, 310: Gfrorer's argument from the 310. Targum of Zech. vi. 12, 13 that the Messiah was to have priestly func309-311 tions, with criticism on it, 310
CHAPTER
XIY.
xviii
limitation to four
tion,
ANALYTICAL CONTENTS.
up
to the close of the present age, in the
hundred years in Fourth Ezra, 314; indefinite duraApocalypse of Baruch, 315; universal extent in these books, 315. Extent in the Targums, 315. Various Rabbinical views as to the duration of the kingdom, page 312-318 315
CHAPTER XV.
HAD THE KINGDOM A DISTINCTIVE NAME
1
'
The kingdom of God not synonymous with the kingdom of the Messiah, 319 Use of the expression in the Psalms of Solomon, the Sibylline
:
and the Assumption of Moses, 319 in the Wisdom of Solomon, of heaven,' 320 probably derived from Dan. vii. Lightfoot's 13, 14, 320 not used to denote the Messianic reign, 321 Schoettgen's, Wetstein's, 321 account of its Rabbinical use, 321 319-322 322
Oracles,
;
320.
The kingdom
;
CHAPTER
View of Book
the Sibylline Oracles, 323
of Enoch, 324.
XVI.
observance of sacrificial
rites,
323.
Psalms of Solomon, 324. Assumption of Moses, 325. Book of Jubilees, 325; ceremonial law eternally binding, 325. Fourth Ezra, 325. Observance of the Law in the Messianic time according to the Targums, 326. Criticism of Gfrorer's opinion that according to 323-327 one view the ceremonial law would be abolished, 326
.
CHAPTER
XVII.
Book
of Enoch, 329.
Philo's idea of
328-332
CHAPTER
XVIII.
The
letter of
Baruch, 335.
The Targum
......
of Jonathan, 335.
The Tal333-336
: :
ANALYTICAL CONTENTS.
xix
CHAPTER XIX.
DESTRUCTION OF THE OLD JERUSALEM, AND AITEARANCE OF
THE NEW.
Daniel the source of the expectation that Jerusalem would he destroyed, The evidence in Josephus, 337 j criticism of Gfrorer's view that 337. Josephus referred to Daniel, 338. Passage in Revelation, 339. Legend Connection between the destruction of in the Jerusalem Gernara, 340. Jerusalem and the appearance of the Messiah, 340. The view of the
Apocalyptic Books, 340.
341
The new Jerusalem, 341: Book of Enoch, Apocalypse of Baruch, 342: Rabbinical fancies,
page
337-344
343
CHAPTER XX.
EARTHLY BLESSEDNESS.
Description in the Sib. Oracles, 345.
Book
of Enoch, 346.
Philo, 347.
Book
350
of
Jubilees,
349.
Apocalypse
of
Baruch,
349.
Talmud, 345-351
CHAPTER XXL
BEHEMOTH AND LEVIATHAN.
Source of the fancy about these monsters, 352. Accoimt in the Book of Enoch, 353. Fourth Ezra, 354. Apocalypse of Baruch, 355. Rabbinical views,
355
352-355
CHAPTER
XXII.
mud, 359
356-359
CHAPTER
Doctrine of the Book of Daniel, 360.
the final judgment, 362
:
XXIII.
Fate of the
fallen
XX
Mode
in wliich the
:
ANALYTICAL CONTENTS.
judgment was
:
righteous, 365
365 Reward of the The condition of things after The doctrine of resurrection, 368. The
to be conducted,
: :
Wisdom
Solomon teaches the doctrine of immortality, and of the preDoctrine of 2nd Maccabees, 369. The Psalms existence of souls, 369.
of
of Solomon, 369.
The
Doctrine
The Book
Enoch, 373. The post-Christian Sibyl, 374. Fourth Ezra, 374 The writer's views principally in the omitted portion of the Latin Version, 374 Condition of souls between death and the judgment, 374 The time of judgment, 377: Few shall be saved, 378: Intercession will not be allowed, 379: The blessings of the righteous, 379: Men perish through the abuse of their liberty, 380. The Apocalypse of Baruch, 380 Criticism of the passage which places the resurrection in the time of the Messiah, 380 Bodily identity, and change, after the resurrection, 381. General Rabbinical view, 382 Persons excluded from the world to come according to the Mishnah, 383 according to the Gemaras, 384 Different views as to the agent by whom the resurrection would be The manner of the resurrection, 385 Description of the effected, 385 judgment in 'Abodah Zarah, 386: Place of judgment, punishments, and rewards, 387 page 360-387
: :
: : :
CHAPTER XXIV.
GENERAL VIEW OF THE MESSIANIC
CHRIST
IDEA
APPENDIX
INDEX OF MODERN WORKS
393
Errata.
On On
and
mDH
t t
;
read
fcOi!t T
;
I.
Ch.
v.
and on
p. 219, line
14
GENERAL REMARKS.
As
the sources from which our information respecting
Jewish belief
lish reader,
drawn are not very familiar to the Engand as some of them are still the subjects of
is
it is
critical discussion,
we must
rely as
we
unfold
its
successive phases.
We
when
need not, indeed, pause upon those writings of which an adequate knowledge may readily be obtained from
English works, but content ourselves with referring,
occasion
requires,
to
some of the leading authorities This remark applies chiefly to the aporespecting them. cryphal books of the Old Testament, with the exception of
II.
Esdras.
upon our inquiry, that a discussion of their probable origin and date would be out of place. In the case of some other compositions, in regard to which the results of criticism are
light
GENERAL REMARKS.
sufficiently established for
be.
i.
more
With
ture
about which a wide difference of opinion prevails. these preliminary observations, we may proceed at
litera-
the apocalyptic.
CHAPTEE
I.
I.
Introductory.
The name
the possession of
earliest
common
Book
characteristics,
type in the
of Daniel,
circum;
and the term apocalyptic may be fitly used to distinguish compositions of this class from the prophetical writings,
to which, in
It
some of
was impossible
to treat all
forming one literary species, so long as canonical and extra-canonical books were separated by an impassable line and it was, therefore, reserved for the freer thought
;
of
modern
days,
and indeed
of the
present century, to
sures
draw
Fabricius
made
the earliest,
and necessarily a very imperfect, collection of the apocalyptic writings in his Codex Pseudepigraphus Vetms
Testamenti,' published at
Hamburg
in
1713.
Semler,
made valuable advances towards a more thorough study of the subject but the honour of giving the most marked impulse to the investiCorrodi, Eichhorn, and others,
;
4
scholar.
be.
i.
In 1819, Bicharcl Laurence (afterwards Archbishop of Cashel) published the Anabaticon or Ascension of Isaiah, in ^Ethiopic, along with an English and a Latin
translation.
by
translations into
form of an English translation of the Book In the earliest of Enoch from an iEthiopic manuscript. of these years, 1819, the investigations of Bleek (to be
1821
in the
more
light
threw an unexpected
upon the
Sibylline Oracles.
From
this
time several
materials,
German
theologians, enriched
by these new
have directed especial attention to the apocalyptic literaTheir most important works will be mentioned as ture.
we
proceed.
We
at
and
struction of Jewish independence the creative prophetic impulse gradually died away, and was superseded by study
'and interpretation.
Law
strengthened the people's attachment to their monotheistic faith, and deepened their aversion to heathenism, the
triumph of the great pagan empires over the afflicted Israelites must have appeared a strange reversal of the
old ideal of the prophets.
The
disposition of a
number
of the people to submit quietly to hellenizing influences, stirred the grief and zeal of those who valued the principles of the ancient religion
;
and
Antiochus Epiphanes,
heathen
altar, in
who
B.C.,
1G8
armed
The
and when, 165 B c, Judas purified the Temple, it might in the year well seem that the long-promised reign of the chosen
CH.
T.
INTRODUCTORY.
off.
Out of
this conflict
sprang
product of blended
and religious enthusiasm. It attached itself to ancient prophecy, on which its hopes depended, and from the interpretation of which it sought to anticipate the fulfilment of times and seasons.
is,
however, for the most part concealed, and it speaks not in the style of an expositor, but of a prophet, and accordingly couches its language, not in the past, but in the
future. as
its
This
may explain
it
generally chooses
mouthpiece some ancient worthy, who lived before Enoch, Moses, the period which it undertakes to survey. Ezra, Baruch, and even the heathen Sibyl are pressed The Apocalypse of John can hardly into the service.
be treated as an exception
fore speak in his
to this rule,
because
it
does not
own
person.
mundane
events,
first
and a sort of divine plan of human affairs vague anticipation of a philosophy of history) is The object of this retrospect was to presketched out.
(perhaps the
pare the
what to the real writer was still predictive. God's righteous judgments were to come speedily upon the world, and the most glorious hopes of Israel to be
way
for
fulfilled.
much
imaginative enthusiasm, from that mystic frame of mind which sees a permanent conflict of principles amid the
unsubstantial forms of a transient world
fore, quite in
;
and
it is,
there-
keeping with their whole purpose that the writers so often clothe their thoughts in the drapery of curious symbols, such as present themselves in dreams
and
visions.
The
is
what
bk.
i.
chiefly concerns us in
but a
known
will not
be devoid of
interest.
As some
of the
may be
which appear to be of purely Jewish origin will come under review. Although in regard to the date of a few of the more important of these a serious difference of
opinion exists,
it
will
be seen that
we may
it is
safely use
but perhaps
not always
how
them
We may
little
now proceed
works a
more
1 in detail.
Section
Delitzsch
2
II.
describes the
Book of Daniel
as
'
book
for nearly
dubious fact
to
Germany
which proceeds from rationalistic suppositions.' A wide and difficult discussion is suggested by this quotation but as good summaries of the arguments on each side are
;
readily accessible, 3
1
we may
On
i.
&c, 2 te
and Ililgenfeld's Die jilUsehe Apohdypiik in Hirer geschi htlichen Entwiehdung, Sec. (Jena, 1857), Einleitung-, S. 1 sq. 2 In his article on the subject in Herzog's Ewyldopadie. 3 It may be sufficient to refer here to the article in Smith's Dictionary of the Bible, by Dr. Westcott, where the literature of the subject is given,
1852,
'
S.
sq.,
ch.
i.
but
may
Yet
this
is
practically the
is
main
to
made
is
As
in
so
many
inquiries,
it
is
unconsciously as-
sumed
for use,
that a large
ready
and
difficulties
complete.
spell
Church is always right except when it can be proved to nor can they quietly remove every literary be wrong difficulty by the admission of the most stupendous miracles, Now, simply because a work is found within the canon. kind of criticism which we if we apply to Daniel the same should deem conclusive in the case of any extra-canonical
;
we
dates
Book of Daniel, by Mr. Rose and Mr. Fuller, in the Speakers Commentary, and to the article in Herzog's Encyk., which support the conservative side and to Dr. Davidson's Introduction to the Old Ti stament, 1863, and Grafs article iu Schenkel's Bibel-Le.rikon, which advocate the
;
Some of the more important points affecting the interpretation, and hearing indirectly on the date of the work, will be fully discussed in our second book. For a general view of the book, its merits and its influence, the reader may be referred, among more recent works, to Kuenen's Religion of Israel to the Fall of the Jewish State: translated from the Dutch by
later date.
iii.
pp. 106-114.
Those who wish to see a full and elaborate defence of the traditional view should read Daniel the Prophet : Nine Lectures, delivered in the
With copious notes. By the Divinity School of the University of Oxford. Rev. E. B. Puaey, D.D., &c. 1864. My references will be to the third edition, 1869. This work, written to defend what the author holds as an article of faith, destroys by its fundamental assumption our confidence in its
critical impartiality,
it is
and repels by
its
whom
meant
to convince,
bk.
i.
ment
was written in the time of Antiochus Epiphanes, about the year 165 or 164 B.C. Dr. Westcott asserts that by this view the whole book
who
believe that
it
is
'
rejected as the
work of an
impostor.'
This
is
hardly
own
;
production as
genuine composition of an ancient prophet, he no doubt but if, without any lies open to a charge of imposture
such intention, he simply adopted the history and visions of Daniel as a literary vehicle in which to convey his own
thoughts, he
is
If in the present
political purpose,
were
book entitled The visions of William the Conqueror,' in which the fortunes of the English people were symbolically portrayed, it would be ridiculous
to write a
to
brand him
as
an impostor.
open
Our modern
it
taste accords
welcome
to this
may
regard
as not altogether
no reason why it
been practised by high-minded and honourable men. How, then, stand the facts in regard to the Book of
Daniel?
The work
Daniel
is
itself,
Throughout the
first
spoken
who
conclusion
of this
section
and the
Daniel
'
So
this
'
has
all
ended here,
1
it
book
to
ascribed
393.
ch.
r.
9
iv.
Nebuchadnezzar than
story of that
Daniel, for in
related,
34-37 the
part of the
monarch
first
quotation, in the
person.
The second
and the
this
;
for in
it
vii.
he wrote
his
is
added,
'
said,
saw
in
my
is
vision."
But
there
We
mark
Jewish
affairs
for Daniel
is
desired to
shut up the
words, and seal the book, even to the time of the end.'
This might, however, appear like an endeavour to pass off
the portion of the book containing Daniel's visions as a
But as it is not asserted that document was anywhere discovered, or that it had
been in anyone's keeping, the statement hardly goes beyond what is allowable to give verisimilitude to the
narrative.
The work,
It
therefore, even
if it
belongs to the
some
later author
;
own
ideas
makes Daniel the spokesman of his and we are accordingly at liberty to ascertain
to the events
visions,
his date
by reference
Now
Daniel's four
interpretations, lead
1
4 and
9.
10
bk.
r.
by whom
down.'
Up
;
to
this
but beyond
The dream
result
;
of Nebuchadnezzar
same
and
difficulties,
bring us
when
all
its
was the
we
should have no
shown
for
and till very cogent reasons are departing from this rule, we must accept it as
composition
;
before us.
And
surely
it is
not
all
true place
has
rewarded the
critic's
key
to
its
made
to shed a
momentous
Section
III.
The
Sibylline Oracles, as
consist of twelve
few fragments.
The
There
viii.
ll.
sq.
ii.
ix.
24
The
ii.
further on,
Book
ch. vii.
ch.
i.
11
last
religious admonitions
The
book
1817 by Angelo Mai, and by the same editor in 1828 1 the last four collectively so that before this time only eight books came under In the time of Lardner and earlier, investigation.
was printed
-,
appealing amply
sufficient for
2
this
conclusion in regard
But the searching investigations of Bleek into the indications of time and of authorship presented by the first eight books completely established 3 and it is now an accepted their composite character
to certain portions.
from Christian authors, while here and there earlier materials of heathen origin have most probably been
worked
into
the
later monotheistic
texture.
more by
As
unnecessary
useful to
but
it
may be
subjoin a
1
summary
by Professor
In Lis Scriptorivm Veterum Nova Collectio, vol. iii. part 3, p. 202 sq. Rome, 1828. These four books were published from manuscripts in the
Vatican.
ii. 333 sq. Ueber die Entstehung und Zusammensetzung der uns in acht Biichern erhaltenen Sanimlung sibyllinischer Orakel,' in the Theologische Zeitschrift of Schleiermacher, De Wette, and Liicke, Heft 1, 1810, S. 120-246, Heft 2, 1820; S. 172-239. I have failed to obtain these articles, and am therefore oViged to refer to them at second hand. The above title is taken from
Anm.
5.
12
Friecllieb,
bk.
t.
who
in
careful
and
preceded by a
critical
and accompanied by a metrical German In his view the Books of Jewish origin are III., in the main by an Egyptian Jew, the following about 160 B.C. IV., 79 or 80 a.d. V. by an Egyptian
:
Jew,
Hadrian (ascribed
by Bleek to a Christian, on account of the appearance of Nero as Antichrist, and the favourable view of Hadrian but the opinion that Nero was Beliar might have been held by a Jew, and at the time when the book was composed Hadrian may not have began to display his hostiIX., by an Egyptian Jew, between lity towards the Jews) 115 and 118 a.d.; XII. probably by an Egyptian Jew The remaining books proceed, in of the third century.
; ; ,
Friedlieb's opinion,
and third
as the
centuries,
and
II. as late
middle of the
fifth
century. 2
From the above summary it is evident that the third Book is the one which, on account of its date and authorship,
and
it
fortunately contains
is
it
not mentioned
under that name, we may call the Messianic period. From this book, however, we must detach lines 1-45, which, though they may contain an altered extract from the original prooemium, have probably come from the author Lines 46-96, though of Jewish of the first two Books.
and pre-Christian origin, also belong to a later date than that which we have assigned to the rest of the Book, for
1
rerum indicem
adjecit Jbsephus
Henricus Friedlieb
Lipsise,
MDCCCLII.
en.
r.
13
there
tavius,
As
to
in their
God was
come
to
may
Fried-
fiao-rrji'ojv r)eL
is
content to refer
rulers generally,
Eoman
and thinks the author may have regarded Antonius himBut it is difficult to understand self as the future Beliar.
how
such a
title
Eoman
and surely those critics must be right who see here a later interpolation, and an allusion to the derivation of Antichrist from the line of the Eoman
2 emperors in the person of Nero.
It is
lines
an
with line
817.
On
the
other hand,
there
is
sufficient
by Theophilus of Antioch, 3
collection,
It thus
formed parts of
appears that
we
by
(amounting
according to Lactantius
to
Hebrew
1
or EiythraBan Sibyl.
sq.
v.
51
and 75
sq.
The connection may be restored by omitting from 'Arap in line 61 to # in 63, both words inclusive, and then supplying Kara yr\v to complete the The lines will then read thus metre.
2
:
Siafirjo-fTai odprj
yrjv,
BeXUip ptr'TTiadeu.
{PMo
wnd
die ale.randn'nische
i.
i.
Theosophie, 1831,
S. 134)
ii.
in die Offenb.
lib.
S. 79-80).
c. 6.
Ad
Autol.
lib.
c.
36.
Divin. Instit.
Friedlieb says
we
have 005.
My
The
14
bk.
r.
Book
is
Egypt
for
was
expected to come
2 Grecian lineage.
in.
distinct references
who
is
twice said to be of
In the
'
first
of the passages
where these
'
God
is
promised
at this time
is
In
The most important passage, however, is the last. Egypt by Antiochus Epiphanes, a
c
Physkcn,
fore, the
is
If,
there-
we must
and Friedlieb in assigning to the work a date not long after 170 B.C., the year in which the invasion occurred. Hilgenfeld, however, thinks, with good reason, that this
long and troubled reign allows us a greater latitude of
choice
;
and he
B.C.
The
Greece
'
by
a 'barbarous empire,'
fragments of Theophilus comprise 84 verses but Friedlieb adds to the first fragment three verses found in Lactantiii8 (Div. Inst. ii. 11), bringing the number up to 87. The case accordingly stands thus 828 - (96 + 11) + 87 =
;
:
808.
1
v.
702.
192-3, 318, 608 sq. In 318 the Greek descent is not specified. These notices, occurring in different parts of the poem, and all pointing to the same date, help to prove the identity of authorship of the successive
2
v.
sections.
3 4
Jikl.
Apok.
S. 75.
ch.
i.
to the
Eomans
in
146
B.C.
The
in
described.
which the fortunes of the Seleucids are enigmatically By carefully comparing with historical events
who
;
142
B.C.
Tryphon was overthrown by Antiochus Sidetes, who and thus are determined the succeeded him in 137 B.C. limits within which the work must have been written. 2
Other indications are found in the prophecy of the desolation of
it is
most natural
the
Carthage by
Eomans
in
146
B.C.,
and
which, though
168
B.C.,
seems to
it
overthrow of Achasa in
'
146
shall
B.C.,
as
is
a servile yoke
be upon
all Greece.'
to
be satisfactory evidence
Book
in the
as
63
B.C.
He
He
where the
come and threaten the The first allusion he refers to the disputes between Hyrcanus and Aristobulus for the sovereignty of
Temple,
Juda3a,
an
v. v.
388-400.
Jikl Apok.
'E\\d8i
S.
08-71.
537.
3 6
v. V.
520
sq.
770077, v.
323 GOO
sq.
sq.
16
bk.
i.
But we
;
may
a king
that the
Pompeius,
land
fate
'
succession, as kings of
in
upon himself by
in triumph.
his invasion
of Palestine, with-
drew
if
we supposed
the
book
to
;
me
to
the
Gentile
we meet with
that
tendency to clothe Hebrew ideas in an Hellenic dress, which is so marked a feature in the Jewish Alexandrine
philosophy
;
and
this
The name
to
of Sibyl
was given
generally
among
According
as
merates as
many
ten
of these.
Attached
spirit of
to
no
may
represent, under a
mythoorally,
logical form, a
kind of impersonal
prophecy.
Sibylline vaticinations
may
3
at first
have circulated
to writing
and
None
BuchEsra. Zum erstenmale vollstandig her amy eg eh en, Tubingen, 1863, S. 396, Anm. als altester Commentar zum Neuen Testament. Also the same work, Dritter Band. Mose, Prophetic und Himmelfahrt, 2. eine Quelle fur das Neue Testament, zum erst en Male deutseh herausgegeben, im Zusammenhang der Apokrypha und der Christologie uberhaupt. Leipzig,
Abtheilung.
Das
vierte
1867.
2
3
S. 58.
Div. Inst.
i.
6.
in die Offenb.
i.
S. 84.
ch.
i.
17
adopted by the Jewish and Christian authors of those which we now possess. At a time when rationalistic explanations were given of the old mythology, and
theistic belief
it
monoclasses,
was not unnatural that a Jew who believed that God was accessible to all, and indeed dwelt 'in all mortals,' 1
should seek to address the Grecian world in the
its
name
of
own
medium
common
conscience of mankind.
Section IV.
On the Book
of
its
of Enoch
we must bestow
more lengthened
origin
and
date.
If
it
could be proved to be in
its
entirety a Jewish
its
work proMessianic
period.
would be of the highest value as indicating the Jews in the pre-Christian But when we find that not only does such an
it
as
wholly Christian,
to be
critic as Hilgenfeld,
followed by Colani
from
as late as
132
a.d.,
and supposes
admit that
that
ing,
it
we cannot
but
1
accept
it
on the mere
See Fragment
I.
36
n. 16.
18
bk.
i.
come Enoch has survived, and it was long supposed that the work had been irrecoverably lost. A few Greek frag;
only in recent times that these questions have under discussion for no Greek copy of the Book
is
of
ments, indeed, had been discovered in the Chronographia of Georgius Syncellus, a Byzantine monk about the
1 But in 1773, Bruce, the end of the eighth century. celebrated traveller, brought three iEthiopic copies from
Abyssinia.
One
he consigned to the library at Paris. A second, which he took home, was in a collection of the books of Scripture, standing,' he says, immediately before the book of
'
'
Job, which
is its
The
Several
other manuscripts have since that time been found in For many years this literary treasure was Abyssinia.
At length, allowed to rest undisturbed in the libraries. in 1800, Silvestre de Sacy published in the Magasin
Encyclopedique
s
notice
of the book,
first
together with
of the
three
chapters,
from the Paris manuscript. The first complete edition appeared in the form of an English translation by Laurence in 1821. 4 Dr. Hoffmann, of Jena, was the first to
brins the labours of Laurence before the attention of
1
translation.
Quoted by Laurence, 3rd edition, Preliminary Dissertation, p. xiv. An. vi. torn. i. p. 382 sq., referred to by Laurence. 4 Second edition, 1833, third 1838. The Book of Enoch the Prophet an apocryphal production, supposed for ages to have been lost but discovered now first translated from an at the clos) of the last century in Abyssinia By Richard Laure.ice, LL.D. Ethiopic MS. in the Bodleian Library.
2 3
<
;
Oxford.'
My
ch.
i.
19
German
the
He
first fifty-five
The first part, embracing these fifty-five chapters, was published in the second, in which the editor made use of 1833
;
a newly-acquired
original JEthiopic,
3
manuscript, and
translated
from the
appeared in 1838.
Gforer translated
the English into Latin for his Prophetae Yeteres Pseudepigraphi, 1840.
in
1851, 4 and a
German
in
and
its
commentary,
1853.
This
last
edition
still
holds
As
the value
which we attach
to this
work depends
whether
it is
it is
contents.
It will
be best to do
into chapters
scripts
;
without inserting
The
division
but
we
According to his hundred and eight chapters, occupying eighty octavo pages and as the chapters are of very unequal length, from a few lines to several pages, I will refer not only to
preferred.
;
The
first five
The
first
mit fortlaufendem von Andreas Gottlieb Hoffmann. Erste Abth. Kap. 1-55, Jena 1833. Zweite Abth. 1838. This was intended as a first volume of a work on Die Apokcdyptiker dei- alter n, Zeit unter Juden und Christen but a second volume never
in
vollstandiyer
U ebersctzung
Commentar
appeared.
2
s
xiii.
S. iv-v.
1853.
20
title
bk.
r.
'
The words
of
blessing
of
Enoch, wherewith he blessed the elect and who shall exist in the day of trouble, when all wicked and godless men shall be removed.' In the next verse
righteous,
mark
of transition from
his own words to those of Enoch, and the narrative then We should observe, howproceeds in the first person.
different places
so
that
there
is
no consistent
editor.
hand of an
saw a
;
vision in the
him by
the angels
He
God
come down
and then the
upon Mount
Sinai,
godless destroyed.
He
observed everything in heaven and on earth, and perceived that every work of God went on regularly, without
transgressing
its
laws.
He
heaven,
(of
summer and
which fourteen are evergreen), and again the days of the summer with the heat of the sun, seas and rivers. But you,' he says, have not persevered, and have not
' '
There-
receive
and
find
no favour.
their
life
be punished
number
peace
;
in
be many
life long.'
in
first
;
main division
book embraces chapters vi.-xxxvi. for the thirty'The second vision of wisdom
ck.
t.
21
The
tory of the
its
immediate con-
sequences.
Two hundred
and as a consequence
giants,
whose
These giants having consumed height was all the substance of mankind, proceeded to devour men Several of the bad angels taught men the themselves.
3,000 yards. 1
arts
of war,
it
was a time of
and
great corruption.
The cry
An
angel
was accordingly despatched to the son of Lamech to warn him of the flood. Another was sent to bind Azazel in a dark opening in the desert till the day of judgment, Gabriel was to set the giants to destroy one Michael was to bury the fallen angels under another. the hills of the earth for seventy generations, till the day
of judgment,
at the
end of
all
all
should appear.
Then
the
and should
'
complete
all
sabbath in peace.'
And
and
all
the children of
men
should become
righteous,
all
The account
1
in this section,
300.
we
omitted, so
looo.
may he an
interpo'ation.
See Dillmann in
22
bk.
t.
not put
mouth
'
of Enoch.
is
again
happened Enoch was conintroduced. cealed, and none of the children of men knew where he was concealed and where he dwelt, and what had become of him. And all his doing was with the holy ones,
this
his
life.'
him
to those that
to tell
fallen,
how
to
Terrified,
announce
He
did so
but as he read
He inhe fell asleep, and had a vision of judgment. formed the sinning angels that their petition was refused-
He
then relates
how he had
seen a vision of
God
Himself,
Him
The next section (xvii.-xxxvi., 10-18) describes the journeys of Enoch under the guidance of angels, and his
initiation into various
wonders of nature.
not forgotten.
;
These stand
stars are re-
in relation to the
The
garded
seven
and in a desolate place he saw bound on account of their sin. Uriel informed him that they had transgressed the command of God. and should be bound there for 10,000 worlds, the number of the days of their guilt (xxi.). In the course went to the middle of the earth, of his wanderings, he and fruitful place, where there were and saw a blessed
as living beings
stars
'
geographical description
Another reading, however,
loco.
Israelites.
See Dillmann in
on.
i.
23
by which Jerusalem is unmistakeably identified and he is told by Uriel, in answer to his inquiry about
follows,
'
this
accursed valley
'
is
destined
for the
who
shall
be
and that
Towards the end of this section, he relates how he saw in the east the ends of the earth, whereon the heaven rests, and the and he then proceeds in these words gates of heaven
the Lord, the eternal king (xxvi -xxvii.).
;
'
:
stars of heaven come forth, and counted the which they come, and wrote down all their gates out of exits, of eacli one separately, according to their number,
names, their connection, their position, their time and their months, as the angel Uriel who was with me showed me. He showed me everything, and wrote it
their
down
and
for
me
also he
their laws,
and
(xxxiii.).
In the
in
tells
how he saw
the north the three gates of the north wind, in the west
three gates answering to those in the east, in the south
and returning
above
to the
The second
teristic
The charac-
may
be described generally, as
writer himself divides
The
into three
'
The
In
first
extends from
this
righteous,
winds, clouds and dew, hail and mist, sun and moon.
With
his
24
reflections
;
bk.
i.
image of the righteous who dwell on earth, and believe on the name of the Lord of
the spirits to
all eternity.
The second
lates
22-28)
re-
to the future
judgment, with
its
consequences to
person and
office
of the
'
Son of man.'
The
details of this
may
It
lv.
should be
and
refer to the
spirits/
in those days.'
The
is
observed.
We
ch. lxv.
Noah
also,
is
and
this
lx.
In ch.
Noah
is
Book
'
of Similitudes.
Enoch
is
the son of
man who
Head
on
whom
is
righteousness
and
whom
forsake
'
and he
lxxii. (p.
it is
'
assured that in
the righteous shall dwell with him for ever and ever.
With
runs thus
:
begins, for
marked by
own
separate
title,
which
lights
of heaven,
classes,
ch.
r.
25
who was with me, showed me and their whole description, how they are circumstanced, he showed me, and how all the years of the world are circumstanced for ever, until the new creation which endures for ever is The range of this title seems to me to extend created.' to the close of xci., for the latter part of it may fairly
Uriel
;
is
nothing
we
reach
xcii.
We
may, however,
which
lxxii.-lxxxii.
(42-53)
which again
The
first
We
details of this
portion, which are to a great extent founded on observation. Some of the inferences, however, are not very
sound.
The author
over which
its
which
at
night returns
We
repre-
'
for the
of the dew,'
which
and
brings
islands.
in
The
lation
names and
'
their reall
one another.
the
in the
days
proper times
and
26
bk.
r.
having done
states that
he desired him
to
'
mark every
c
Enoch
its
he did
so,
and
con-
born of the
flesh
who
'
shall
When
'
him on the earth before the door of him that he should be left for a year, during which time he was to teach Methuselah and all his
and
told
children.
down
coming generations
This
last
circumstance
this
plausible
preceded
but
its
is
mark
place.
that there
The
two
which he
selah.
fourth
division
(lxxxii i.-xci.
53-67) describes
'
visions
took a
wife,'
and
Methu-
may
The
the
two chapters (lxxxiii., lxxxiv. 53-55) contain which he saw the earth swallowed up in a great deep, and Enoch's prayer that some of his Chapters Ixxxv-xc. (55-65) posterity might be spared. contain the second vision, in which the world's history is symbolically described down to its great consummation.
first
first vision, in
As
we need
it
at
present.
third section
formed by
xci.
1-11, and
Enoch
to his children,
en.
i.
27
The
we except
the last
two
verses,
ing weeks of the world's history, and seems evidently to have been misplaced, unless, indeed, this remark should
be applied rather to
in xciii.
its
is
found
The
4
fifth
division
(xcii.-cv.
writer,'
written by
Enoch the
is
trine of
wisdom, and
sin
mainly hortatory in
character.
He
pearance of
states that
'Enoch began to give an account out of the books,' and to relate what had appeared to him in the heavenly vision, and what he had learned out of the tablets of heaven. Then follows the description of the
world's weeks, to which the fragment in xci.
belongs.
obviously
Next come the admonitions, in which at first he alternately exhorts the righteous and denounces woe upon the wicked (xciv.-xcvii. 68-71). He then addresses
himself to the sinful
(xcviii.-cii.
4-
75-77).
the most solemn manner, that he knows the secret of which he speaks, and has seen the book of the holy ones, and thereon it was written that all good and joy and
who have
For a moment near the end he turns to warn the sinners that light and darkness, day and night,
see all their sins.
His
'
to the righteous
and wise
ness
will the books be given for joy and righteousand much wisdom to them will the books be given,
;
and they
will believe
28
all
bk.
r.
who have
learned therefrom
all
the
ways
lines
few
In
for I
and
ourselves
The book might seem now to have reached its close but unexpectedly Enoch proceeds to relate the circum;
and
to describe the
own
pre-
Lastly comes
another writing which Enoch wrote for his son Methuafter him, and observe Here he seems to be again on journey with the angels, and he sees a place of burn-
selah,
and
for those
ing
'
fire
who do
and
God
future things.'
;
He
is
also
From
it is
T
apparent
that, while
w ork depends
fifth),
mainly on our interpretation of the fourth division (including the fragment about the world's weeks in the the
most important Messianic passages are contained in the second and therefore our first question is whether the second and fourth parts proceed from the same author,
;
and
if
not,
is
whether there
earlier
is
second
Now,
in regard to the
may
the
be entertained.
in
It
may be supposed
to
that the
book
is
integrity
down
our
own
time
ch.
r.
29
it is
more or
it
or thirdly, that
from
work by
is
a compiler.
The
first
view
maintained by Philippi. 1
This writer
much
way
and as his volume has left no permanent impression upon the literature of the question, we
of his theory
;
it.
as
the
He
authorship from the unity of plan, and from the fact that
there
is
inartificial
transition
to another
and he endeavours
to establish this
view by a careful analysis of the contents, and by tracing the relation of each part to the general aim of the writer. 3 He seeks, however, to distinguish from the original work some considerable interpolations.
he
classes together as
'
First,
historical additions,'
later
which
the
author,
work
xciii.
zum Judasbrufe.
1868.
3
Christian author.
schichte, 1874, S.
in the ascription of the book to a See Schiirer's Lehrbuch der neutestamentlichcn ZiitgcHofmann's views are expressed in an aiticle in the 525. Gcscllsch.
Zeitschr.
Bd.
vi.
1852,
S.
87-01
(Schiirer, S. 521).
3
Einleitung-, S. i.-xxxiv.
arguments, see S.
v. vi. xxxiii.
xxxiv.
30
bk.
i.
and
a
liv.
still
1 He believes that about the birth of Noah. later interpolator inserted the Noachic additions,'
'
To
the same author he attributes lxx., and either to the same author, or at least to the same circle of thought,
xx.,
upon the names of the angels lxxxii. 9-20, reand lating to the regulation of the stars and the seasons
; ;
Finally,
he ascribes
It
is
follow
details of his
argument.
We
may
admit
before us a sufficient unity of plan to suggest a prevailing But, on the other hand, the conidentity of authorship.
catenation of thought
is
it is
impossible
Dillmann him-
tampering
omission.
the
way both
of interpolation
and
of
remark also that compositions of this kinc^ which are really anonymous, though flung upon the world in the name of some ancient worthy, and which are designed, not to win a literary reputation, but
to accomplish
We may
and published with the author's name, to be dealt with freely, and The fact, altered to suit the wants of successive times. moreover, that Georgius Syncellus quotes from the first
more
'
is
was not
mission.
its
trans-
We
merits
own
1
and
conflicting opinions,
S. vii.,
viii.
we find traces of different dates or we shall hardly feel that the general
if
2
and xxxiv.-xxxyiii.
S.
viii. ix.
and xxxviii-xl.
ch.
t.
31
thread of connection
Ewald
view.
2
is
him the Similitudes (xxxvii.-lxxi.) of the complex work. They, however, comprise only part of the original treatise, and have been interpolated by the compiler with sections from later writings. The interpolated passages are the followAccording
are the earliest portion
ing
: xxxix.
3
l-2a,
liv.
7-lv. 2, lx.
lxix. 14.
have been more fully preserved than the other two, which have suffered from abbreviations. Some passages are
shown by
their present
4
want of connection
to
have been
con-
transposed.
He
inspiration,
power
manifested
in
its
He
and corruption.
ample suitable
1
Dillmann himself retracted this view at a later time, and admitted that withdrawal of the Noachic portions, the remainder of the book must have been made up out of at least two, if not three writings. In doing so he accepted Ewald's opinion that the Similitudes are the earliest work, and proceeded from the first decade of the Asinonseans. The whole work in its present form lie believes to be pre-Ohris ian, as there is no reference to the power of the Romans. See his article, Pseudepigraphen des A. TV in Herzog's Encyldopadie, vol. xii., 18(30, S. 309 and his article Henoch," in
after the
' ;
'
iii.
dritte
3
Ausgabe, 1864.
S. 14,
Ahh.
Anm.
Abh.
S. 18.
32
giants.
bk.
i.
as far as
its
an introduction,
vi. 1, 2, vii.
-v.
an account of the
1-6, 8-11,
fall
of the angels,
2,
1-6,
viii. 4, ix.
x.
4-10, 12-xi.
xh.-xvi.
lastly,
what Ewald
calls the
second
half,
Ewald
believes
that this
previous one
of his
but he gives hardly any evidence in support and adduces much more striking instances of view,
but
we
c
possess
Book
of
of
Enoch
1-4
to
;
These
excep-
and by no means transpositions, and wanting the whole second half of the book on the 'lights of heaven'); lxxxiii.-xc. (in which lxxxiv. is borrowed from the second author); and cvi., This third work received from a later hand cviii. cvii. The partial dependence of this book on the two previous ones is affirmed rather than proved. 2 The circle of Enoch -books is now fully described but in imitation of these a later author composed a Noah-book, for the purpose of drawing a comparison between the primitive judgment by the deluge and the final judgment of the Fragments of this work are found scattered world. through our present Book of Enoch. They are vi. 3-8, ix. 1, 7, x. 1-3, 11. 22b, (in ix. 1 only the names
without mutilations
;
of the angels),
25, lxiv.
liv.
7-lv.
1,
2,
xvii.-xix.,
lxix.
Ix.
1-10,
24,
lxv.-lxix.
and
2-1 6a,
(which
was
Abh., S. 40.
en.
r.
33
which
Lastly,
he diligently endeavours
who was
and
to
add some
little
of his own.
Ewald ingeniously
and the grounds
traces the
mode
of his compilation,
various parts. 2
The above
me
evi-
The
to de-
by
One cannot
see
why
the
most original
and thought should be necessarily the most original in time and it is not alleged that there are such plain references from one to another as to place
;
this
Book
of
its
Enoch
but
compass, has
If
been subjected
this
to
be
so,
we
can
confidence
in
the
quite
and I think
it is
work
of the pre-Christian
which the Messiah is styled the Word.' As the book was principally used by the Christians of the earlier centuries, and as we owe
3
its
it
surely
its
may have
Anm.
1.
transmission,
Abh., S. 58.
Abh., S. 65,
sq.
Abh., S. 55,
34
even
if
be.
i.
we do
been exposed
suggests.
Iii this
to the
criticism
of the
work
which
its first
is
many
years after
turns chiefly
by an Essenic writer. His argument on the fact that Enoch is said to have had
was taken up into heaven, and thus the natural order is Enoch disturbed by a new and unexpected narrative. had just seen all the deeds of men described upon the heavenly tablets,' and we expect his predictions of the future destinies of mankind to be based on what he had
'
'
'
there read.
Now
this
expectation
is
fulfilled
in
xciii.,
where he begins to forecast the events of the successive weeks of the world's history in accordance with what he had learned from the tablets of heaven.' If, therefore,
'
we simply omit
restored.
the
dream-visions,
the
to
connection
is
be in some
In
book Enoch first obtains his superknowledge when he is taken up to heaven whereas here he speaks of dreams that he had before he
;
See his
I learn,
article,
'
Thcologisch Tijdschrift,
2
however, from Schiirer (Lehrh. der neut. Zeitg. S. 528) that whose treatise I have not seen, regarded lxxxii.-xc. as an interpolation, composed in 108 B.C. Sieffert's treatise is entitled, Nonnulla ad apocryphi libri Henochi originem et compositionem necnon ad opiniones de regno Messiano eo prolatas p.rtine?itia, Regimonti Pr. 1867. It will be remembered also that Ewald regards the dream-vision as later than the revelaSieffert,
en.
i.
35
Accordon
the lovely
chapter
the
judgment was
to be held
is
'
Mount
Sinai
land,' Palestine. 2
And
is
hardly consistent
it is
said that in
week
'
and
ever.'
This
last
difficulty,
however,
is
not
period
is
spoken
of,
and
its
erection
In
it
In the eighth week a sword shall be given to the righteous to execute judgment upon the wicked. In the
tioned.
ninth
'
the righteous
judgment
shall
'
shall
be manifested to the
And
ever,
4
which
Now
and
as this
was intended
of the Israelites,
in Palestine. 5
it is
The other
are
more
serious,
and may
at least
we
if
accept
The
it
for
the his-
found,
1
i.
it
is
and therexci.
4.
xc. 20.
xc. 28.
12-15.
where God would descend to the earth, but not would beheld. See his articles, 'Ueber die Entstehung des Buchs Henoch/ in the Theologisehe Jahrbiicher, Tubingen, 185G S. 257. It must be confessed, however, that it requires some forcing to harmonize the picture of a single judgment with that of three widely separated from one another. See Kostlin, S. 257 sq. d 2
south
place
36
fore
its
be:,
r.
work.
We
need not
criticise
view, but simply present a summary of his conclusions. The oldest book contains i.-xvi. xx.-xxxvi. lxxii.;
;
lxxxii.
12-19 xcii. xciv.-cv., and is from The the hand of a Pharisee, between 153 and 135 B.C. second book comprises lxxxiii.-xci., and is the work of an Essene between 134 and 106 B.C. 1 Thirdly comes an xliii. 1, 2 Apocalypse of Noah, xvii.-xix. xli. 3-9
;
xciii.
xci.
xliv.
cvii.
liv.
7-lv. 2
2
;
lix.
lx.
lxv.-lxix. 25
Ixx.
cvi.
The
Simili-
parts
90-100
a.d.
cviii.,
after
125
A.D.
is all
im-
its
parts
among
several authors.
I
is
think,
how-
founded on the contempt which he displays for the fecond temple (p. 279-280). But this contempt may have "been felt by others "besides Essenes, and certainly the language of Enoch is not stronger than that of the prophet Malachi, i. 7 sq. Tideman might also have referred to the fact that Enoch is said to have had the dreams before his marriage (lxxxiii. 2), as though there were some conIf in these indicanection between celibacy and the power of prediction.
tions we may detect an Essenic tendency, yet far stronger evidence would be required to justify us in regarding these chapters as an emanation from one of the separatist communities, and as a trustworthy expression of the
The
numbers.
3
To which he
See
p.
and Behemoth
in lx.
288.
ch.
i.
37
ever, that
Tideman's arrangement
purposes
all
which, at
period
earliest
;
nearly to
and
historical vision,
on the subject.
will
The
origin
The
is
vision
it
Israelites,
Adam down
consummation of human
Down
but from
the descrip-
much more
obscure.
Lord of the sheep called seventy them the sheep, with instructions to destroy as many as they were ordered. It was, however, foreseen that they would exceed their instructions and the Lord, accordingly, called another,' and desired him to keep a book, and to enter how many sheep every shepherd killed by order, and how many for his own pleasure. This account was to be kept secret
tion of Jerusalem the
'
to
be laid before
to
the Lord.
Then
wards
1
follows
plain
allusion
the
destruction
;
of
and
after-
the
His
results,
who
cv.,
c.
S.
249-264.
Hi'genfeld, in his
Jiicl.
lxxxv.-xc.
38
bx.
i.
and sealed At that time the shepherds had it, and laid it down.' tended for twelve hours and immediately follows a re-
and read
it,
'
was a mere nominal high and all the bread on the table before it was detower,' filed. The eyes of the sheep were blinded, and many were given up to be destroyed by the shepherds, and they all scattered themselves on the field, and mixed themcalled.
But
this
selves
Then
who
'
took
and
2
laid
it
down.
In
this
way
;
shepherds
and afterwards
others received
The animals
as
that tormented
now
represented
by the
fulfilled their
fifty-eight times.'
'
From
of recovery.
sheep,
Little
open
their eyes.'
At
first
they cried in vain to the sheep, and the ravens flew upon
which the ravens threw down, until a great horn grew, and at last the eyes of the sheep were opened. Then began a terrible conflict but the ravens could effect nothing against that horn. In answer to a cry for help that man who wrote down the names of the shepherds came to the assistance of the young ram and finally the Lord of the sheep himself came in anger, while the birds
; '
'
lxxxix. 71.
The number
which in the yEthiopic is either 36 or 37, is probably 23 is said to raise the total to 58 xc. 5. The of the seventy apparently is meant to be 12 + 23 + 23 + 12.
here,
;
xc. 6.
en.
i.
39
the sheep of the
all
We
portion of the
dream
and
the author.
In the explanation of
this
dream, we
may
regard
it
as
the
The former view was, indeed, maintained by Laurence, who was followed by Hoffmann 2 and Gfrorer 3 but the time at which the shep1
is
and one cannot, readily believe that the most theocratic of Jewish writers would consign all the kings after Solomon
indiscriminately to the fiery abyss.
of this interpretation,
4
With
the rejection
we abandon
Herod
the Great.
Far more
Dill-
probable
6
is
Ewald 5 and
mann, that the author belongs to the time of John Hyr7 The seventy shepherds are divided canus, 135-106 B.C. by the writer himself into three groups, by his references The first to the books in which their names were kept. group lasts for twelve hours and as each shepherd has his fixed time, twelve shepherds must be included in the
;
group.
These
may
be found in
five
Assyrian, three
thirty-six, or, as it
The
1
2 3
Das Buck Henoch, Einleit. S. 24-5. Das Jahrhundert des Heils, 1838 Erste Abth.
;
S.
96
sq.
4 6
7
Abhandlung,
I
S.
41
sq., esp.
S. 54.
See also
S. 7S.
Comment,
in loco.
40
bk.
r.
remaining
different
thirty-five,
who
are so
expressly
The marked as
Macedonian dominion.
twenty- three
the
Ptolemies,
and
the
Macedonian kings, down to the time of Antiochus Epiphanes and twelve, the Syrian line from the last-named
king, to the second reign of Demetrius II. then, are the Chasidim, or pious men,
this tyrannical
The lambs,
rose against
who
power.
cabaean leaders.
The horned lambs are the MacThe lamb that was taken away by the
is Jonathan, who in 143 B.C. was treacherously by Tryphon, and afterwards put to death. The horns that were thrown down refer not only to the event
ravens
seized
murder of Simon, which was perpetrated in the The great horn is John Hyrcanus and in Dillrnann's opinion, various indications, on which we need not pause, prove that the writer had lived through
the
Syrian interest.
in
its
broad
outlines,
think,
is
mann)
right
regarding
the
shepherds
not
as
punishment of the
Israelites
by
their enemies.
Through-
human
under the forms of lower animals, and only angels are dignified with the appearance of men. 2 Accordingly
here the heathen powers are presented under the figure
of beasts and birds.
cessive
their suc-
kings,
for
raneously before
1
God
to receive
sq.
2
Lehrb.
d. n. Zeitg. S.
531
See lxxxvii.
lxxxix. 59.
en.
i.
41
angel, moreover,
who was
to
called simply
'
another,'
though he belonged
latter,
to the
same
The
angels,
condemned
needless,
therefore, to find
seventy can be
periods)
;
but
we may
w ith
T
the
more general
The
may
also
six weeks are marked Enoch was born as the seventh in the first week.' In the second week should take place the first end (the flood), and a man (Noah) should be rescued. There is nothing here to mark the
period.
The
limits
of the
first
'
'
'
'
'
close
of the week.
At the end of
after
the third
man
He
however, that John Hyrcanus is referred to in xc. 13, as already belonging to the past, and therefore places the composition of this portion of the book in the early part of the reign of Jannseus Alexander, 105-79 B.C. (Jiid. Apok. S. 145, Anm. 2). I fail to see how his inference is supported
believes,
by the verse to which he appeals. The view that the historical vision was composed in the time of John Hyrcanus is accepted by Auger, Vorlesungen iiber die Geschichte der messianischen Idee, 1873, S.
83
Holtzmann, Judenthnm und Chrutenthum im Zeitalter der apokryphischen und neutestamentlichen liter atur, 1867, S. 202 Keim, Geschichte Jesu von Nazara, i. 1867, S. 241 Kostlin, I c. S. 264; Liicke (in his latest view) Bird, in die Offenb. S. 1072; Oehler, 'Messias,' in Herzog's Encijk. ix., 1858, S. 427; Schenkel (' towards the end of the second century before Christ '), Bibel-Lexikon, iv., 1872, S. 205 Schiirer, Lehrb. der neut. Zeitg., S. 533 Kuenen, Religion of Israel, iii. p. 265
Theil, 2 te Auflage, 1873, S. 166;
;
Tideman,
I.
c.
p.
277
Oolani, Jesus-Christ et
les
Crogances Messianiques de
son Temps, deuxieme Edition, 1864, p. 26. Wittichen, Die Idee des Retches Gottes, 1872, thinks that Judas Maccabaeus is signified by the great horn (S. 126), and places this, which he
considers the oldest part of the book, between 166 and 161 b
c.
(S. 120, in
the note).
42
'
bk.
i.
of Isaac).
At
'
a law
'
(the Mosaic)
the end of the fifth the house of Solomon) should be built for ever. At the end of the sixth the house should be burned, and be scattered (the the whole race of the chosen root
should be given.
glory
'
At
(the temple of
'
'
Babylonian captivity).
elect should
At
be rewarded.
;
to
Now
the
we
must not reckon them by any fixed number of years. Our alternative course, suggested by the mention of Enoch as the seventh,' is to calculate by generations, counting seven to a week in the earlier times, and in the later, when the generations succeeded one another more rapidly, fourteen. The generations of the successive weeks may First week, Adam to Enoch. be exhibited thus
'
:
to
Second, Methuselah
Eber.
Third,
Peleg to Isaac.
Judah in the time of Moses). Fifth, Salmon to Eelio(Thus far seven generations to each week). boam. Sixth, (by omitting, as is done in the genealogy in Matthew, Ahaziah, Joash, and Amaziah) fourteen generaSeventh, Joshua to tions from Abijam to Salathiel.
of
Alcimus (1G0 B.C.). It will be observed that the terminations of the weeks correspond sufficiently with the genealogical
this
method of
inter-
Dillmann, how-
series.
He
for
the
Greeks, the
en.
r.
43
same reign as The omission of three members of the line, however, throws some doubt upon the precise termination of the series, and Tideman 2 believes that the chronological limits must be found under Jonathan or Simon, 153-135 B.C. These slight differences of opinion and it is sufficient are of very subordinate importance
Hyrcanus.
are thus conducted to the
We
by the dream-vision. 1
we
itself,
so
eminent a
critic as
the inner
'
and indeed
'
anxiety to
ground of Volkmar's view was prejudice against everything canonical, and his make the writings of the New Testament as
late as possible.
He
Book
of
Enoch
a.d.,
in the first
132
adhesion
the movement.
He
briefly
late
suggests the
following general
indications
of this
period
the
sq.,
;
punishment of the
stars
2 See Dillmann, S. 298 sq. L. c. p. 266. See his article entitled, Beitrage zur Erklarung des Buclies Henoch
'
nach dem athiopischen Text/ in the Zeitschrift dear deutschenmorgenliindischen Gesellschoft, Bd. xiv. 1860, S. 87-134. The quotation in the text is from See also his Eine ncutestamentliche Entdeckung und derm BestreiS. 99. tung, oder die Geschichts- Vision des Baches Henoch im Zusammenhang, 1862.
'
Bcitr. S. 100.
44
bk.
i.
pure, which
intelligible
the
temple by the
in the
heathen
the
connection
of
the
Cabbala
tion to
book Jezirah, which points in its foundaAkiba's Halachah the doctrine of angels and
;
demons, which cannot be proved to be earlier than the second century and many approximations to Christian
;
we may
to the
quite as
suitable
Maccabaean period
is
book
cannot be shown to be earlier than the second century, but whether they can be shown not to be earlier and in
;
its
destruction
first,
by the and
rests
He
on the
time, 2
and concludes that they must therefore represent The mode in which
he determines the length of these periods must be preIt follows from 10 into 70, sented in his own words
:
'
as
in reign-periods
in
whole
He
The seventy
1
periods must have been seventy Epiphanes4 Epiphanes reigned ten years and a little over. periods, and
S. 99, 100.
2
xc. 1, 5.
Perhaps the argument will "be more convincing- in German: S. 102. 1 Fiihrt aber das Orakel des Jeremia naber gefasst auf " 70 Hirten " Zeiten, so ergiebt sich aus der 10 in 70 selbst, wie aus der Natur der Sache bei
3
Regierungs-Zeiten in einer langern Aufeinanderfolge, dass diese (iiber die Danielsche 7 Zahl hin) im Ganzen zu 10 Jahren zu denken sind.'
4
S. 110.
Ch.
r.
45
the
first
'twelve hours' represent 130 years, and we thus reach To this period answers the time of Ezra's return, 458 B.C. which the Jews were under the last, from 6 to 132 a.d., in
the immediate government of Borne.
ing
'
thirty-seven
'
in xc. 1.,
little
he obtains 370 years, and so reaches the time when Antiochus the Great first conquered Palestine, 218 B.C.
over,'
The second
all
making
in
we must
take seventy as
fifty
a round number.
years from
falls into
218
B.C.
This division
by
who
;
defeated Antiochus
was
really
dependent
and to
Epiphanes
practically
in-
the
eagle-shepherds
who made
and these clogs were the Maccabees, Rome, and the Herods. Lastly comes the direct eagle government, which began in 6 a.d. Unfortunately this is placed in the dream at the end of fifty-eight shepherd-periods, which bring us only to the But Volkmar is at no loss. We have already year 8 B.C.
x
;
a treaty with
1.
conduct us
succeeding
218
12
B.C.
Add
periods of verse 5,
at a.d.
and we
is
This year
methods
of calculation,
but combine the two too late and we drop upon the required
time, 6 a.d.
The
last
twelve shepherds,
xc. 4,
'
who
destroyed
1 The language of the original, by the dogs and eagles and kites.'
46
be.
i.
more
denote not only periods but twelve Eoman Emperors from Augustus to Hadrian Galba, Otho, and Vitellius being
counted as
By
to
the
be
Michael, the guardian-angel of the Jews, he understands This great Rabbi, in whom all earlier learning E. Akiba.
was united in an ideal form, came as one of the angels of God, and recognised Bar-Cochba as the Messianic King. We need not dwell upon Volkmar's exposition of minor circumstances, which may be equally suitable to either
the earlier or the later revolt. All this seems to
me
far
later date.
and then
to
make
em-
The mode perors with reigns of most unequal duration. in which he squeezes fourteen emperors into twelve,
simply converts hypothesis into the arbiter of
facts.
The
marvellous process of combination by which he extracts His the year 6 of our sera, yields in reality the year 2.
periods also are stretched or shortened to suit his convenience.
The period
down
in its
very
first
and a little over, in order, when multiplied by twelve, to produce 130 and in the last group of twelve periods the little over has to be somewhat diminished, for we
; '
'
have only 126 years to account for. If we took the first measure as our standard, and reckoned 130 years to each
group of twelve shepherds, Volkmar's dates would be quite astray, and for the whole time of seventy-two shepherds, instead of having 720 years we should have 780,
ch.
i.
47
Again,
depicted
;
and
192
is
government
in the
is
in xc. 6 sq.
text
for
is
who
are foremost in
much
upon the lambs, 1 again as throwing down their horns, and once more as fighting with the great horn while the eagles and other birds only come to help the The notion that the Maccabees and the Herods ravens. 3
are classed together as devouring dogs
is
represented
as sheep.
It
Eoman
;
eagles,
whereas, in
according to the
Book
substantially pre-
And
lastly, it is in
Roman
more
1
distinctly
and
expressly
xc. 9.
is
Or.
ft
it-
611, where
it
is
ured to
cilero?
v
:
Eh8r)
S.
rowed from Deut. xxviii. 49, The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth.' See also Compare Dan. vii. 4. Ilosea viii. 1, and Ilabak. i. 8.
48
be.
i.
recorded, 1 the
recent and
and the
after
may
have no hesitation, therefore, in rejecting Volkmar's opinion and I think we are within the bounds of reason;
able probability in using the original Book of Enoch as a preChristian testimony to Jewish belief and expectations,
at least
if
we make
we cannot
place
much dependence upon single and casual expressions. We must now turn to the portion which contains
fullest
the
If this could
be
proved to be
we
should then, in
at,
have arrived
literary
be bound to accept
as a
Jewish work
2
Christ.
among
regard
4
it
as
in
the time of
B.C.
later origin
be conceded,
the whole question of its date is open, and the solution must be sought solely in the indications presented by the
section
itself.
Now diversity
1
God
i.
S.
141
sq.
L.
c.
S. 269, sq.
His argument is founded on the reference to the and Medes in lyi. 5 sq., as the representatives of heathen power in the final conflict with evil. He thinks the Partliians could not he referred to in this way except at a time when they were the only formidable power in the heathen world, a time therefore when the Syrian rule was in its decline and the might of Rome had not yet appeared upon the scene.
L. c, S. 275.
Partliians
ch.
i.
49
is
is
6
distinguished
He
usually called
the
no
of
less
a designation
times,
is
book.
name
God
and he be1
spirits.
But there
would
be equally appropriate
quarter of his
and
it is difficult
to believe that
it
to satiety in about a
else.
So
far as this
argument
the
title
is
valid,
;
of this section
for
The name
'
the
Head of days,' borrowed from the Book of Daniel, also occurs several times but this might be sufficiently explained by the Messianic connection. The doctrine about
;
angels
is
is
who
apparently conceived as a
world of
The Messianic
doctrine
is
unfolded in a
all
way which
it
must not
As we
which are here given, I will at once present them in the words of the book itself, taking the passages in the order in which they are there They begin almost at the opening of the second found.
Similitude,
which
relates to
'
those
who deny
the
name of
S. xxxiii.
and 140.
liv.
See especially
xl. 7,
I.
by Kostlin,
c.
S.
The
50
spirits.'
'
bk.
i.
On
that day,'
it
is
said,
'
one
sit
on the throne of glory, and will hold a selection among and their spirit their deeds and places without number
;
become strong within them when they see my elect one and those who have implored my holy and glorious name. And on that day will I cause mine elect one to dwell among them, and will transform the heaven, and make it an eternal blessing and light. And I will change the earth and make it a blessing, and cause mine but those who commit sin and elect ones to dwell on it For I have seen and shall not set foot on it. misdoing satisfied with peace my righteous ones, and set them bewill
;
fore
me
is
reserved with
me
judgment, that I
earth.
may
And
who had
;
a head of days,
head was white as wool and beside him was whose countenance was as the appearance of a another, man, and his countenance was full of grace like one of
and
his
And
who
went with me, and showed me all the hidden things, concerning that Son of man, who he was, and whence he And he was, why he went with the Head of days. answered me and spake to me This is the Son of man,
:
who
whom
righteousness dwells,
is
con-
spirits
spirits
has surpassed
man whom
stir
mighty from
their thrones,
their resting-places,
And
and
And
from their thrones and out of their empires, because they exalt him not and praise him not, nor thankfully ac-
en.
r.
51
knowledge whence the empire is lent to them.' 1 And righteousness which was in that place I saw a fountain of and round about, many fountains of wisinexhaustible dom encircled it, and all who were thirsty drank out of them, and became full of wisdom, and had their dwellAnd at ings with the righteous and holy and elect ones.
;
man named
in presence of the
Lord of the
and his name before the Head of days. And before the sun and the constellations were created, before the stars of heaven were made, was his name named before the Lord of the spirits. He will be a staff to the righteous and holy, that they may support themselves thereon and not fall, and he will be the light of the peoples, and the hope of those who are troubled in their All who dwell upon earth shall fall down and pray heart. before him, and shall celebrate and extol and sing praise And therefore to the name of the Lord of the spirits. was he elected and concealed before him ere the world was created, and unto eternity will he be before him. And the wisdom of the Lord of the spirits has revealed him to the holy and righteous, for he preserves the lot ot the righteous, because they have hated and despised this world of unrighteousness, and have hated all its works and ways in the name of the Lord of the spirits for in his name are they saved, and he becomes the avenger of 2 For wisdom is poured out as water, and their life.' glory ceases not before him from eternity to eternity. For he is mighty in all the secrets of righteousness, and unrighteousness shall pass away as a shadow, and have no continuance, because the elect one is risen up before the Lord of the spirits, and his glory is from eternity
spirits,
;
'
to eternity,
and
his
to generation.
spirit
him
x\y. 3-xlvi. 5.
xlviii. 1-7.
e 2
52
bk.
i.
who
and the
will
spirit of doctrine
and of power,
who have
And he
Lord of the
spirits
according to his
good
back
its
pleasure.'
its trust,
'
And
and the empire of the dead will give back it has received, and hell will give again what it owes. And he will choose the righteous and holy ones among them, for the day is come that they shall be And the elect one will in those days sit upon his saved. throne, and all the secrets of wisdom will stream from the
trust
which
for the
Lord of the
spirits
has
granted
it
to him,
and
glorified him.
And
;
in those clays
hills skip as
shall the
with milk
and they
shall
all
become angels
in
heaven.
because in those days the elect one has risen up, and
the earth shall rejoice, and the righteous shall dwell on
it,
and the
is,
elect
go and walk on
it.'
'
And
after this
[that
the righteous and elect one cause the house of the as-
sembly of
his
community
to appear,
which henceforth
shall
no more be hindered, in the name of the Lord of the spirits. And these mountains shall be before his face as the earth, and the hills shall be as a spring of water, and the righteous ones shall have rest from the oppression of 3 sinners.' God, the Lord of the spirits, says, Ye mighty
'
kings
one,
who shall dwell upon earth, ye shall see mine elect how he sits on the throne of my glory, and judges
all his hosts, in
the
name
1
of the
xlix.
Lord
2
li.
of the
spirits.'
3
'These measures
lv. 4.
liii.
G, 7.
ch.
i.
53
[which had just been given to angels, and into the meaning of which Enoch had inquired] will reveal every thing
is concealed in the depth of the earth, and those who have perished through the wilderness, and who have been devoured by the fishes of the sea and by beasts, in
that
may
the day of the elect one, for no one shall perish before the
Lord of the
perish.'
1
spirits,
and
it
will not
'And
judge
all
the
And
is,
of
men]
and
and pain
the
shall seize
sitting
on the throne of his glory. And the kings, the mighty men, and all who possess the earth, shall celebrate and praise and extol him who rules over For formerly was the Son of all, who was concealed.
woman
man
him before
;
and
that
and
all
him on
day.
And
all
who
on
hope on that Son of man, and 4 And supplicate him, and entreat compassion from him.'
'
them
[the righteous]
and with that Son of man shall they dwell together, and eat, and lay themselves down and rise up from eternity 5 At the end of a chapter in which the evil to eternity.'
1
Ixi. 5.
its use
good angels.
s
lxii.
5-0.
lxii. 14.
54
bk.
i.
obviously out of
became to them a great joy, and they praised and celebrated and extolled because to them was And he set himrevealed the name of that Son of man. self on the throne of his glory, and the sum of the judgment was given over to him, the Son of man and he causes the sinners and those who have led the world astray to pass With off and be destroyed from the face of the earth. assembling-place of chains are they bound, and at their destruction are they shut up, and all their works vanish
passage
:
its
'
And
it
And
;
no more be anything transitory for he, the Son of the man, 2 has appeared, and sits on the throne of his glory, and all evil shall vanish and pass away before his face but the word of that Son of the man 2 shall prevail before the
;
Lord of the
spirits.'
A
c
may be more
briefly noticed.
5,
The
one
'
is
spoken of also
in xl.
where, in
Lord of the
in
lii.
spirits,
Enoch
where
voice of the second 'praising the elect one and the elect
ones
'
6 and 9,
it
is
mountains
1,
shall
and
in lxii.
where the kings and mighty are desired to recognise The Son of man is mentioned in lxiii. 11, where it is said that the face of the mighty kings shall be filled with darkness and shame before him in Ixx. 1, where the meaning of the text is doubtful, but which probably to that Son of man, refers to the translation of Enoch
him.
'
'
'
This is admitted by Dillmann, who would transfer the passage to the end of lxi. 2 Der Sohn des Mannes, instead of the usual Menschensohn.
1
lxix.
26-29.
ch.
i.
55
to
the
of the Son of
lastly, in lxxi.
is
man
17
and where it
;
will be long life man. The designation, the righteous with that Son of one,' is found at the beginning of the first Similitude,
'
xxxviii. 2,
When
'
God might
xlviii.
'
be referred to.
10,
The name
'
his anointed
'
occurs in
where
it is
4,
where the
secret
and violent men have and his anointed and things of heaven and the
;
'
said
to
serve
the
dominion of
It
he
may be
is
powerful and
mighty on the
earth.
much
in the
above
the
dependence
In
the
5
we may
it
refer to
sq.
is
said that
'
these
ones,
a.
shall
their elect
threshing-floor
and the land of his elect ones shall be before them and a path that they shall wage war
'
shall
know
his brother,
and that
finally the
empire of the
dead
shall
2
Liicke, 1 following
this description
Laurence
must
and
that these can be found only in the Parthian invasion of Palestine about the year 40
1
B.C.
He would
2
therefore place
sq.
i.
S. 125, sq.
P. xxxvii.
56
be.
r.
the composition of this portion of the book between 38 and 34 B.C., as after the latter year the expectation of the im-
mediate end of the world would no longer have been enter2 tained. But I think Dillmann * and Hilgenfeld are right
in supposing that the
whole passage
refers
to the ideal
future and to the last great conflict with the heathen powers.
But why should these powers be represented by the Parthians and Medes ? Dillmann can only suggest that they already formed the mightiest empire in the East and were w ell known in Palestine. But a Jewish writer was not likely to select the Parthians as the symbol of
T
heathen wickedness and despotism at a time when they had not yet come into hostile contact with Palestine, and
when
looked upon the successors of Alexander the Great as the most formidable Hilgenfeld finds foes of their liberty and their religion.
his
fellow-countrymen
still
the explanation in the later belief that Nero, supposed to be dead, would return with the kings of the east against
Kome, and then turn his arms against Jerusalem. The Koman Empire is indicated by the expression their elect ones,' that is, the elect of the angels of punishment men'
This certainly
But whatever
to
doubts
may
attach to
it,
we have assigned
ginated in the middle of the third century before Christ, it is, as we have already remarked, most unlikely that the
Jews would refer to it as the representative of oppressive heathen power before they had ever suffered from its attacks and the mere occurrence of the w ord Parthians
r
' ;
'
is itself
first
Book
3
of
bears the
2
name
of Persia.
Cora, in
xiv. 2.
loco.
Jiid.
'ApaaKTjs 6 (3ao-ikevs
rrjs
llepaibos kql
ch.
i.
57
A remarkable
than 79 a.d.
;
lation at least
argument be correct, the compiof the Similitudes must fall within the
if his
Christian era.
just told
Noah
'
And
me
and
And
and clropping-metal [probably lead], and tin. saw that valley, wherein was a great movement and
And when
all this
happened, a
[the waters]
and
it
united
itself
who had
its
that earth.
And
through
valleys
come
forth streams
of
fire,
who
have seduced those that dwell upon the solid earth. But for the kings, and the mighty, and the high, and those
who
those days for the healing of the soul and the body, but
for the
punishment of the
spirit, since
their spirit
is full
may be
punished in
their punishment,
and nevertheless
passage expressly
Now this
where the mountains of metals in the west are mentioned. In that chapter there is no reason to suppose that real mountains are intended, though Dillmann thinks that the notion may have been derived from
back
lii.,
1
lxvii.
sq.
58
bk.
i,
In the
present passage, however, an actual locality seems to be 1 described and Dillmann, followed by Kostlin, believes
;
Hinnom
to
the
Dead Sea
its
is
to.
not without
medicinal springs
for
made
which
use of the
fell
warm
baths at
into the
Dead Sea on
is
eastern side.
To
objections.
The region
in the west
;
'
in question was, as
expressly
repeated,
'
w est
T
volcano seems to be
baths of Palestine, and daily witnessing there any fearful phenomena and the example which is appealed to is too
;
by
either of the
above-named
critics.
district
by Josephus
3
to
drinking purposes.
On
Mount Vesuvius
is
eruption in 79 a.d.
The scene
in the west
the kings,
the mighty, and the high, planted their villas there, and abandoned themselves to voluptuous enjoyment Baia3
;
was famed for its hot sulphur baths; and the adjoining mountain gave daily premonitions of a fiery judgment. 4
work
to the
L.
c.
S. 383.
He
C.
merely
3
3
4
5.
Bell. Jud.
33, 5.
vno y\vKVTr]Tos 5' etrri kcu TrCrtfia. This interpretation is accepted by Tideman, /. c. 200.
en.
i.
59
This re-
he regards
which he
cvi.-cviii.
and
him
to
Now
Christian
if
we
much
is
due
to a
hand certainly becomes very great. But setting this aside, what evidence is presented by the Messianic picture itself? The special titles which are applied to the
Messiah might find a
passages of the
sufficient
explanation in different
;
Old Testament
and
his
supernatural
borrowed from Daniel vii. 13, 14, even if a just interpretation cannot admit here a Messianic But nevertheless the whole conception of a reference.
character might be
who even
in his conceal-
ment stands in intimate relation with the world's history, and who is some time to appear as judge not only of the world, but of the fallen angels, and with whom the righteous shall dwell for ever, is far more agreeable to 2 In Christian than to what we know of Jewish thought. addition to this more general consideration there are a few special statements which afford, in Hilgenfeld's
opinion, strong evidence of Christian origin.
it is
In
xlviii.
wisdom of the Lord of the spirits has revealed him [the Son of man] to the holy and righteous because they have hated and despised this world of
said that
'
the
Jiid.
Apok.
S. 181.
The
force of this
Book
of
Enoch be Jewish,
which our
it
60
bk.
i.
unrighteousness.'
simply to
ascribed to
prophetic
'
revelation,
remarking
It
that
it
is
the
wisdom of the
Lord.'
may, perhaps,
distinguished the
first
Christians.
The
latter
c
view
may
seem
be supported by verse 10, in which the kings of denied the Lord of the the earth are said to have for how could the kings be thus spirits and his anointed
to
'
'
'
reproached
if
the
?
'
anointed
'
to
demand
Yet I cannot help thinking that this Hilgenfeld statement might be taken from Psalm ii. 2. further appeals to lxii., in which the kings are ordered to open their eyes and recognise the elect one, as though
their allegiance
had been a time when, having the opportunity of recognising him, they had failed to do so 2 but this seems Much more convincing to me too obscure to be relied on. 3 the expression son of the woman,' which to is his appeal
there
;
'
Jew
to
was possible to believe either that the Messiah would come in celestial glory on the clouds of heaven, or that he would be a chosen man born but it was not possible to hold both in the usual way views at the same time till Christianity reconciled these them by its doctrine of a first coming in humiliation, and These consideraa second coming with angelic pomp.
;
tions
taken
together are
certainly
sufficient
to
excite
serious doubts
may
not have
There
view.
is,
How
1
came a
2
If a
sq.
S.
157
en.
i.
TIIE
BOOK OF ENOCH.
Gl
the vehicle of
make Enoch
is it
how
as clearly as
is
done
1
Testaments of the
Twelve Patriarchs,
risen Jesus
if
?
2
to the
and
difficulty,
we
the Similitudes
is
the
work
if
of a Christian author
but
it
very
much diminished
we
would be
widely from
the
made
his insertions.
Now
there
is
no part of the
Book
of
Enoch which
exhibits
clearer
indications
Similitudes.
Both Ewald and Dillmann admit that the Noachic portions, which occur in three different places, have been interBut if so, may there not be further interpolation, polated.
even
if it
limits ?
be no longer possible to determine its precise somewhat careful examination of the Messianic
my own mind
form no part of the original book of In order to justify these suspicions it will be
to
most convenient
in their order.
whole
section,
the
to
discourse of wisdom,'
too
indefinite to enable us
We
must
The
first
'
in
See,
e.g.,
Levi,
4.
A reference to
'
Christ's death
might he found
;
'
days
the prayer of the righteous ones and the blood of the righteous one ascend but as the next verse speaks from the earth "before the Lord of the spirits of the blood of the righteous ones,' Dillmann is probably right in assigning
to the singular here a collective sense.
62
bk.
i.
elect one.'
12
Such expres-
sions
might
easily
lator, or a copyist.
startles
us as
if it were only by a transThey contain indeed nothing that but they are open to coming from a Jew
be inserted,
is
'
who
is
meant by them.
to
The righteous
one,' if inter-
preted by
sumed
refer
to
God
himself;
cannot be so understood, and does not become intelligible Another important till we enter on the next Similitude.
point
is
this,
4 dwellings of the righteous, though they are said to be with the angels and the holy ones, and under the wings
of the
Lord
is
In the to the mysterious being of the second Similitude. first verse of the same chapter, also, it is said that in those
days
'
the high heavens, and their seed unite itself with the It is strange that the writer should children of men.'
speak of the descent of the angels, the usual retinue of a supernatural Messiah, but take no notice of their great
leader,
if
As
its
5
general
original
tells
indications that
we do
form we may
which
among
and, finding no dwelling-place, returned to heaven and took its seat among the angels, has all the appearance of a detached fragment, for it merely disturbs the context in
its
1
present
xxxviii. 2.
position
xliv.
forms no
xl. 5.
See especially xxv. 3, where Enoch sees the ' throne where the holy and great one, the Lord of glory, the eternal king, will sit when he comes down to visit the earth with good.' 4 xxxix. 4 sq.j extending through nearly a page.
3 5
xlii.
en.
i.
63
excites the conlost.
The second Similitude is that which contains for the most important Messianic passages and fortunately the
;
it
concerning those
who deny
the
name
of the dwellspirits.'
Is
which could have been chosen by the author of the exalted descriptions of the Messiah which follow ? Dillmann is constrained to observe that this is no exact
a
title
and complete description of the contents, and he seeks to its deficiencies by extending the title through the whole introductory address. But he himself admits that the words have the appearance of being a statement of the contents, and that the truth of this appearance is rendered more plausible by the opening of the third Similitude, which is simply declared to be 'concerning the righteous and the elect ones.' 2 It is instructive to compare
supplement
the author's account of his subject with that given, in
perfect correspondence with the present state of the text,
The principal object of the exposition is the Messianic judgment in its course and in its consequences for righteous and unrighteous, and the person 3 The very title, then, of the Messianic judge himself'
by Dillmann.
says,
'
He
appears to
me
doubt against
by which
to
Turning now
in the
we
notice
very
first
not absolutely
who
sits
Here it is the Messiah upon the throne of glory and is the judge of the
In another place he appears as the judge of
1
world.
xlv. 1.
lviii. 1.
S. 154.
64
Azazel and
jm.
and
is
it is
done by
self;
his
deputy
may be
said to be clone
Now
but nevertheless
different
and
3
his funcit
God
alone.
In
xlvii.
is
the
Head
of days that
sits
on the throne of
is
it
his glory,
and
and
in
1.
4,
he that exercises
in xlvi. 5, if
we retain
certainly
it is
With
this
'
may be compared
Not only
is it
statement in
xlviii.
10, that
spirits
and
his anointed.'
sin,
The thought
of
readily
that
the
one
style
representation
1-7,
xlix.,
and
li.,
lv. 4.
the sum of the judgment was given Compare verse 27, the Father over to him, the Son of man,' with John v. 22 and 27, hath committed all judgment unto the Son .... because he is the Son of
3
lxi. 8.
'
'
man.'
See especially i. 4 sq., and c. sq. See xxxviii. 2 xli. 2 xlv. 1, 2 xlvi. 6, 7 lxvii. 8, 9, (Noachic) ; and compare xliii. 4, where believing on the name of the Lord of the spirits is the
5
; ; ;
;
en.
r.
'
65
wisdom and
there will be
when
a continuous piece.
itself to
This
we close
the latter
Lord of the
spirits
has
This clause
is
tion of the
Son of man.
Is
it
apocalypse has been worked into the tissue of an earlier Jewish production, and that the reviser who inserted the
Messianic and Noachic passages, and perhaps some others,
added the connecting clause about the kings, and a few other minor interpolations, out of his own resources?
The
rest
of
the
second Similitude
contains
nothing
two
instances)
the
elect
one
might be understood in a
collective sense.
One
Have we a more
passages,
consistent
we omit
the Messianic
or
would such omission render the remainder unintelligible ? The following summary of the contents, apart from these
passages, will enable us to judge
:
name
of the
Lord of the
his
and judge mankind. 2 [Messianic passage.] He will thrust from their thrones the kings who have not acknowledged him as the source of their power, but have raised their hands against the Highest and trodden down the earth, who have worglory,
lii. 4, 0, 9 liii. 6 lv. 4. This includes part of xlv. 3, simply changing- the expression, < the elect one.' The very h)^pothesis of interpolation presupposes such minor chano- e s,
; ;
on the throne of
G6
bk.
i.
shipped idols and denied the name of the Lord of the The holy ones who dwell in heaven will praise spirits.
the
on account of the was shed, and on account of the prayer of the righteous, entreating him that the prayer may not be in vain, but that judgment may be
name
of the Lord of
he
spirits,
may
the
Head
his glory,
his presence,
And
full of joy that the prayer of the righteous was heard, and the blood of the righteous atoned for before the
Lord of the
spirits.
[Messianic passage.]
And
in those
days the kings of the earth will be of fallen countenance, for in the day of their need they shall not rescue their
soids.
And
and burn before the face of the righteous, and And in the day of sink before the face of the holy ones. and they shall will be rest on the earth their need there
elect ones,
;
fall
before him, and not rise again, for they have denied
'
and
his anointed
2
'].
The name
of the
Lord
in
[Messi-
anic passage.]
And
will dwell upon them, and glory and honour will turn And in the day of need themselves to the holy ones.
harm, but the righteous shall conquer in the name of the Lord of the spirits and he will cause the others to see it, that they may repent and They shall have no leave the works of their hands.
the sinners
shall
suffer
;
spirits
will
2
xlvi. 5-xlvii. 4.
8-10.
THE BOOK OF ENOCH.
is
en.
i.
67
shall
Eigliteous
perish,
he in
'
his
and
I
1
will
of the
spirits.'
[Messianic passage.]
Enoch was
saw
the hidden things of heaven, all that should happen on He earth, mountains of iron, copper, and other metals.
[Messianic verse.
The angel
him that
shall
these shall melt before the elect/ and none shall be able
to save himself with gold or silver
;
vanish
when
the elect
shall
Lord of the
face of the
The sinners shall perish before the spirits. Lord of the spirits, and be hunted from the For Enoch saw the angels of surface of his earth. punishment, how they went and prepared all instruments The angel told him that these instruments for Satan. were for the kings and mighty, that they might be destroyed
with
them. 5
[Messianic
verse.]
And
the
And
he turned to another part of the earth, and saw a deep valley with burning fire and they laid the kings and mighty men in it. And he saw them preparing iron
;
spirits
has com-
manded.
shall
i
cording to my order
done acand my penal judgment remain upon them, says God, the Lord of the
[Noachic passage.
. .
'
And
then
it is
my wrath
2
lii.
l.
This verse
1-3.
'
And
lie
may
the earth/
has
And
all
goes on,
4
been employed in a collective There would, however be no difficulty in accepting this doctrine as Jewish.
The
may have
slightly altered.
lii.
5-liii. 5.
liii.
7-liv. 6.
liv.
7-1 v. 2.
G3
spirits.'
1
And
he saw there th e
would go each
to his
whom
with a description of the final conflict and mutual destruction of the kings in the land of the elect ones, and of the
coining of a host of chariots, conveying
men on
the wings
west.
'
And
from heaven; and the pillars of the earth were moved from their place, and it was heard from the ends of the earth to the ends of the heaven, on one day.
observed
it
And
they shall
all fall
is
spirits.
And
3
this
down, and pray to the Lord of the the end of the second figurative
a sufficiently continuous text,
is
address.'
Now we
which
have
here
placed at
its
head
and
we
connection
them.
And
very remarkable,
is
if
the Messianic
war with
heathenism, and
people.
The
third Similitude
more
of being interpolated on account of the appearance of long Noachic sections. Chapter lxiv., moreover, is like a mis-
placed fragment.
The
Similitude professes to
treat of
we might
therefore
expect to hear a good deal about the Messiah. There are, however, only two important passages which speak of
1
lv. 3.
This verse,
lvii.
lv. 4, is
judging Azazel.
lvi.
en.
i.
69
lxi.
him, and
we need
14,
5, 8, 9, lxii. 1,
11,
The passage
'
in
which the
may
be simply omitted without the slightest detriment to the context; and there is one circumstance which lays it
open to suspicion.
God
as the
Lord of
and mis4
word about
and instead of setting their hope on that Son of man,' and entreating compassion from him, they implore the angels of punishment to grant
the Messiah
;
them a
the
little rest,
that they
may pray
at
it
spirits.
The passage
the end
is
may be
simply
its
omitted.
As Dillmann
observes, 3
it
entirely out of
connection.
He
but
thinks
end of
can be placed on a work which has been so recklessly tampered with by an unknown hand ? We must further notice the total
lxi.
;
if so,
what
The conclusion
is
to
which
this
way by the
There Enoch has a vision of the and, caught up into the heaven of
God
in the midst of
its
streams of living
fire.
;
Bound
it
who go
his
in and out and with them is the Head of days, head white and pure as wool and his dress indescribable. Enoch offers praise, which is accepted, before that
Head
of days.
And
the
;
Head
lxii.
4-9.
S. 214.
4
Lxix.
26-29.
5
Das B. Hon.,
lviii.
lxxi.
70
'
bk.
i.
that angel
came to me, and with his voice greeted me Thou art the Son of man 1 who is born to
and righteousness dwells over
thee,
righteousness,
and the
righteousness of the
Head of days
And
He
name
and so
shalt thou
have
all
it
to
in
to eternity.
And
who
whom
righteousness
shall they
Thus
far there
is
no reference
to the Messiah.
Can same hand as the Messianic passages ? A verse, however, is added as though to save the Messianic character of this
this
conclusion
'And
life
be
to the
righteous,
and
his
way
name
If
that
Son of man
so,
'
ought to
and
it
might do
we
regarded
it
to
be a closing
the
moment
verse,
for-
after
it is
The
am
to
Book
and our
en.
i.
71
suspicion of their
additional justification.
the
Book
of
Enoch
composition which
1 ceeded from a Palestinian Jew between 50 and 60 a.d. In this work Eonsch finds nineteen references to the
Of these only two appear to concern The first is merely an allusion to Enoch the Similitudes. But even if this were as the seventh in his generation.' borrowing, it might be not far too commonplace to prove The second supposed refertaken from Enoch xciii. 3.
Book
'
of Enoch. 2
ence
is
found
wind,
clouds,
objects,
sq.
doctrine in
Enoch
;
lx.
11
on another and even if it were, there is nothing to inIn any case dicate which author is the dependent one.
there
is
More important
is
the silence of
writings of Enoch. 3
made
still
responsible
in
the
work
seems
that has
come down
but
the evidence
sufficient to
less
was more or
under the name of Enoch, and that more or less with the surviving work.
1
corresponded
the .Testasq.
Now
Das Buck
An
account of the Book of Jubilees will be given farther on. a Ibid., S. 403 sq. 3 See them collected in Fabricius, Codex Pseudep. V. T.
p.
161
sq.
72
bk.
i.
Book of Enoch and this more curious because an appeal is expressly made
;
is
to
and
resurrection of
man renewing the law in the power There is, as we have seen, no such of the Highest.' prediction in the Similitudes but do we not here perceive
the
i
;
text,
well known. 2
He says that Enoch in it prophesies He does not, however, tell us the prophecy so that although we may be
;
book contained Messianic passages, we cannot be equally certain that they were Very likely the same as those which we now possess.
that his copy of the
they
so
but there
is
a point of greater
expressly informs
He
us that the book was not admitted into the Jewish chest
mean
'
the canon
and he
as
3
rejected
by the Jews,
on account of
This lan-
least
awakens
work
as
books
'
of
Enoch
'
authority
among
the Hebrews.'
3
1
c. 3.
2, in
Kutinus's translation
p.
36G
in
Lom-
matzsch's edition.
en.
i.
73
These
testi-
authority
Jews or
Christians. 1
book
but there
is
no evidence
to
show
that
it
was ever
if
among
it
work which,
not
In
line,
we must
by the very
authors
who condescend
tionable support
which the book lends to their tenets. In the above discussion we cannot profess to have
arrived at
more than a
certain
degree of probability
:
we must rest in the following conclusion that we cannot rely upon the integrity of the present Book of Enoch that the Messianic passages in the Similitudes
but I fear
;
unknown, but probably Christian origin and that therefore we cannot safely appeal to them as evidence of
are of
;
De
Tlie
allusions
Jewish
literature
do not
in-
See these,
Jellinek in the
m.
Gesell.
is
Bd.
vii.,
1853, S. 249.
I.
by Holtzmann, and chiefly on account of the position of judge assigned to the Messiah, a feature which is not found elsewhere except in connection with Christianity) Keiin, Gesch. Jesu, i. S. 242, Anm. 1 Oehler, I. c. S. 429 Yolkmar, Zeitsch. d. deut. morg. Gesell. S. 133 Kuenen, Rel. of Isr. iii. 265; Tideman, I. c. 290; Oolani, Jtsus-Christ et les er. mess. 30-32. On the other hand Anger, Vorl. lib. d. Gesch. d. mess. Idee, S. 83, thinks
This conclusion
accepted, in addition to Hilgenfeld,
c.
S.
203 (with
hesitation,
Schiirer,
N. Zeitgesch. S. 534-5, thinks that a Christian would have spoken more clearly, and referred to Christ's history. AVittichen, Die Id. d. Reich. Gott. S. 119, regards the Similitudes, after the removal of the Noachic passages, as part of the original hook, and thinks that we mav not even doubt his verdict.
74
bk.
i.
Section V.
For the possession of an important fragment of the Apocalypse known as the Assumption of Moses we are This fragment was indebted to the labours of Ceriani.
discovered in a parchment palimpsest which had found its way from the monastery of Bobbio to the Ambrosian
Library at Milan.
as possible erased,
leaves.
The ancient writing had been as far and the volume broken up into separate
to Peyron,
who
deci-
phered
p. 86 of the Assumption Angelo Mai, who seems to have tried of Moses, and to some chemical experiments upon it in order to obliterate the more recent characters but it was left for Ceriani Thus were brought to finally to arrange and decipher it.
the
Book
and the
first
part
Of the latter, indeed, the of the Assumption of Moses. but it is identified through a citation title is wanting 'AvdXrjxpis Mwvo-eajs which occurs in the Acta from the
;
Synodi Nicenas. 1
letters,
writing, in uncial
and a rare use of interpunction, proves that the manu2 The text was given script belongs to the sixth century.
to the public in the
I.
Monumenta Sacra
et Profana,
Tom.
Fasc.
i.
1861.
the Stichometry of Nicephorus
From
'AvdXrjxltLs
we
the
1
number which
ii.
list
to the
18, quoted in Fabricius, Cod. Pseud. V. T. i. 845. See Ceriani, Monumenta Sacra et Profana ex codicibus prcesertim Bibliothecce Ambrosiana, &c. Tom. I. fasc. i. Mediolani, 1861, preface to the fragments of the Gospel of Luke, and preface to the fragments of the Parva
2
en.
i.
75
about
Apocalypse of John
even
this
and hence we
Unfortunately
must be completed by conjectures more or and the passage which is of most trustworthy
;
is
the
one which
first to
has
suffered
most
severely.
In his Messias
Judaaorum
this
he gives a translation of his own into Greek, unaccompanied by the Latin text. Volkmar devoted to
fragment the third volume of his
;
Handbuch zu den
and other editions
is
That the Latin translation has been made from Greek evident from the retention of Greek words and con7
;
structions
and
as
there
is
no
its
sufficient
reason
for
supposing a
Hebrew
or Aramaean original,
we may assume
to the
was known
contents.
We
1
its
The
part
Kanon
:
G. Volkmar, I860,
2 3
Novum Testamentum
Messias Judceoriim,
;
extra
libris
Canonem rccejrtum Ease. i. 1866. eorumpaulo ante et paulo post Christum natum
co)tscrij)tis illustratus
Lipsire, 1869.
4
5
Die Assumptio Mosis rait Eiuleitung und erklarenden Amnerkimgen in Merx' Archiv filr %vissenschaftliche Erforschung des A. T. Bd. i., lift. 2, 1868, S. 111-152. This I have been unable to see. Referred
lierausgegeben
to
by
6
Libri apocryphi Vet. Test. Greece. Accedunt libri Vet. Test, pseudepi-
see.
S. 56.
76
bk.
i.
preserved for us consists of a conversation between Moses and Joshua immediately before the death of the former.
The
him
to
be
faithful to his
and to keep with all care the writings which are committed to him. He then sketches prophetically the
general course of Israelitish history, in lines sufficiently distinct down to the successors of Herod the Great.
How
far
beyond
this
period
is
question
upon which
The
writer
men who
'
and who
stirred
l
'
shall
be punished by a
until
that time in
which [God]
up Then a man
of the tribe of
on the
them
to
Then
'
will
appear his
God
will
come
bliss,
then be in
mount up above the necks and and dwell among the stars. This wings of the eagle,' address closes with a few further words of advice, and with the statement that there will be 250 times till the
and
will
'
'
'
final
consummation.
Joshua,
in
reply,
expresses
his
of his
for the great task which lies Moses strengthens him with the thought that before him. God has foreseen everything from the beginning, and that
own incompetence
en.
r.
77
If
prosper
but
'
if
not, they
heathen.
For God will end and and with the oath which
everything to the
;
.
is
established
fragment
comes
to a close.
A few
When some Moses died on the mountain, the archangel Michael was The devil also appeared upon sent to remove the body. the scene, and claimed the body as being the lord of matter, and charging Moses with the murder of the Hereupon ensued an altercation between Egyptian. and the devil, in the course of which the former Michael
idea of the further progress of the work.
said
:
'
God rebuke
thee.'
We
can have
little
doubt that
book also which recorded the vision seen by it was A double Moses Joshua, and less perfectly by Caleb. One was deposited in the valley of the was seen. mountain, but the other was with the angels. 1 The limits of the possible range which can be allowed Its to the date of this book may be easily determined.
this
contents, as
we have
it
cannot be earlier
cannot be
tyranny
later
is
Again,
3
it
who refers to it by name. But Origen same passage that the apostle Jude in his epistle,' borrowed from it the allusion to the dispute between Michael and the devil about the body of Moses.
than Origen,
says in the
'
to
Clemens Al. Strom, vi. 15, p. 806 sq. referred ii. 1, and by Euodius, Ep. ad Augustinum (258 among- those of Augustine). Other authorities aud quotations may be found
1
in
by Origen, Horn,
in Jos.
De
Principiis,
iii.
2, 1.
78
TITE
APOCALYPTIC LITERATURE.
its
bk.
i.
Now we
origin, place
;
the epistle later than the middle of the second century and therefore the Assumption of Moses must have been
little
It
is
Ewald
work was
written immediately
after the rebellion of Judas the Gaulonite, who called the people to arms against the taxation under Quirinus, a.d.
6.
1
He
is
indicated
by
the mysterious
name
of Taxo, though he
is
unable to offer
furnished
as
it
by
the absence of
The
expedition of Quintilius Varus to quell the sedition in Jerusalem, in the year 4 B.C., is unmistakably alluded to
in the words,
he
'
will
burn a part of
their temple,
and
3 At this point the crucify some around their colony.' historical recital either comes to a close, or passes into It is, moreover, exstatements of bewildering vagueness.
coming of the powerful (that is Augustus as represented by west king of the 4 This might seem to Varus) 'the times shall be ended.' but it must be admitted that the writer be conclusive dwells rather on the characteristics of periods than on the succession of events which marked their course, and having introduced his readers to the Eoman domination, he
'
;
period in
mundane
to
too,
may seem
The succeeding passage, imply the lapse of some time after the
affairs.
if
we cannot
Gesch. d. V. I. v. S. 73
sq.
Ibid., S. 81.
End
vii.,
of
vi.
en.
r.
79
compute the precise number of years which the Another argument of conwriter was able to review.
siderable force in favour of the early date
is
found
in the
statement
shorter
for a
time
(breviora
tempora),
and
The book was composed when the anticipation of a short period for their power had not Hilgenfeld endeavours yet been falsified by the event. to evade this argument by his rendering of the corrupt
that the
ap^ovcriv. 2
In conformity with
this
ment
refer
3
parallel
do-
minion,'
that
in other words,
Archelaus.
by
Kaipovs
breviora
tempora,
Tpayyripovs
duriora. 4
But
we
are
hardly
justified in resorting to
book
the
reign
is
of Claudius, about
44
a,d. 5
His main
argument
tion, in
and a
suitable interpreta-
Gutschmid. 6
later, in
1
The
latter,
The only
vi.
is
genfeld's.
Recept., is as follows
et producet natos succedentes sibi breviora tempora, donee in partes eorum hostes venient. The best answer to the argument is simply to plead the uncertainty of the text. 4 3 Mose Pr. S. 34 and 144. Mess. Jud. pp. lxxiv. and 463.
5
Mess. Jud,
p. lxxiv.
Ibid.
80
be.
i.
an allusion to
'
four hours.'
By
if
Ewald,
I rightly
apprehend
his
as
and
refers the
hours to the
native line of
and Eoman. 1
Volkmar, as we
them
four groups of
Eoman em-
perors.
we have
here rather a
ground
for
reasonable
confidence. 2
sword, and
his time
and Hilgenfeld himself has to admit that the 3 description is founded not on fact, but on anticipation.
tribe of Levi
named Taxo
represents, in
;
though how a
man who
is
and die
in a cave rather
it
the Messiah
difficult
Hilgenfeld, however,
Taxo was corrupted from the Greek r^y = 363, a number which corresponds to the word n^n the
5, 40,
300, 10, 8,
= 363
the
1
we might
as well refer
name
Emperor Barbarossa. 4
77-8.
Gesch. d. V.
I., v. S.
' to have the hopeful passage before him. Ex horae iiii. quo facto finientur terapora momento .... etur cursus a ae pos initiis tribus uenidnt coguntur secimad exitus vim. propter initium tres septimae secunda tria in tertia dime The italics indicate letters which Oeriani h ra fae et regnarimt.' See Man. Sac. et Prof. did not feel sure that he had correctly deciphered.
Li.
3
Mess. Jud.
p.
4G5-6.
p.
467.
The
hint
Taxo
ch.
r.
81
driven by his usual anxiety to prove the late origin of the Epistle of Jude, yet displays more than his usual skill in claiming a late date for the Assumption of Moses. He thinks it describes
the persecution under Hadrian, and was written in the
Volkmar, though
year 137, after the defeat and death of Bar-Cochba and the martyrdom of the Eabbi Akiba. The four hours
dynasties, the Julian, the three usurpers', the Flavian, and that of JSTerva, Trajan,
1,
60,
70 = 431)
is
the
2, 6, 50, 70,
;
100, 2, 1-431).
but
very convincing.
who
God
himself appears upon the scene, the relentless character of the persecution, especially the attempt to root out circumcision, and other minor circumstances which
in agreement with the violent measures
Volkmar
by which Hadrian
is
endeavoured
Jewish polity. 3
The
in the
torical
argument
found
Hadrian.
example except under Antiochus Epiphanes and But Schurer believes that Epiphanes is the
'
monarch denoted by the expression king of the kings of the earth,' and that the final persecution is only indirectly described by a portrayal of the terrible events of that
hated reign.
may
This opinion
is
confirmed by a suggestion
1
= 2, 200, 2, 200, 6, 60, be written thus, not be proved by the help of arbitrary conjectures ?
least retains a pronounceable
XDnim
word
2
triflino-
merit.
1
Mose
Pr., S. 37.
Ibid.,
59
sq.
Ibid.,
56
sq.
82
bk.
t.
his seven
sons
sons
is
woman
with seven
who were
if this
Even
its
entirety,
there can be no doubt that the persecution under Antiochus Epiphanes might have been adopted as the type of
the final calamities of the Jewish people long before his exterminating cruelty reappeared in the person of
Hadrian.
I doubt, therefore,
ments, which, though displaying great ingenuity, are quite open to question, are sufficient to set aside the plain
inference from the historical notices in the book.
is
It
why
a writer in the
second century should select the expedition of Varus for such explicit mention, when in the long perspective its
horrors must have seemed quite insignificant in comparison
upon the broad and plain evidence rather than upon subtleties, we must decide that the work was written not very many years The tone of the after the death of Herod the Great.
If
we
rely
writer, so despairing
may
in that case
be explained by We must not, however, pass over a criticism which is 2 3 They equally relied upon by Hilgenfeld and Yolkmar.
the Zealots of his time.
believe that the expression in x.
cervices et alas aquilse et
among
28
implebuntur
the
must
origin
adscendes
supra
refer to the
Hilgenfeld
of Ezra
thinks
the
allusion
it
proves
early origin
Volkmar, that
1
of the As-
vii.
d. n.
Zeitg. S. 539.
2
Mose Pr. }
S. 67.
p.
95
sq.
ch.
I.
83
sumption of Moses.
et
words
;
for
what can they mean ? As he does not himself tell us what they mean, I miss the force of the argument. To
suit his
'
the prophecies of
Ezra
shall
be
fulfilled
'
but there
is
nothing whatever in
The
real
'
fulfilled),' is
obvious
but
if
seems most
having
of
is
natural to understand
fulfilled
'
in the sense of
To speak
fulfilled in
would be simply
But Yolkmar
the idea of
of 4th
It is
none but the author Ezra could possibly have combined the two. 1 strange that an author who has nothing to do but
when
it
is
opposed to
his theories
is
here
If for
fall
we
'
to the ground.
We
'
need
is
not,
text.
for 4th
and not of necks. The comparison of Eome to an eagle is one that might occur to any writer. Getting upon the necks of enemies is an Old Testament figure for utterly subduing them 2 and the writer, having a multitude of
;
That at
is
to
such a
conception
with
its
four heads
and four wings, representing the third kingdom. 2 Gen. xlix. 8 Josh. x. 24 Psalm xviii. 40.
;
;
iv.
25,
o^ei avrov
rrjv
Q 2
84
be.
r.
enemies in his mind, naturally uses the plural, without considering its appropriateness to the figure of an eagle.
The wings
Israel shall
are an
emblem of exaltation. The glorified not only mount up with wings as eagles,'
'
stars, far
Eoman
eagle's flight.
The
may
suffice to re-
and
it
is
not
necessary for
us
to
discuss
the modifications of
different
critics.
them
It
is
asser-
dates
first
of the second
century.
Section VI.
Fourth Ezra.
also called the
Apocalypse of
Ezra, and generally cited as Fourth Ezra (though appearing as II. Esdras in the Apocrypha of the English Bible),
is
a book of the highest interest, and although there is the same diversity of opinion respecting its date as in the
case of the
Book
of Enoch,
some
writers regarding
it
as
pre-Christian and
of criticism
Jewish character
beyond
question.
original work,
2
The
in
Greek,
avT&v cTTL^arj. Also Enoch xcviii. 12. They [the righteous] will cut off your [the sinners'] necks.' 1 Das Buck Henoch, S. 105-6. 3 See the evidence in Liicke, Einl in d. Off. i. S. 152-4; Volkrnar, Han clinch der Einleitung in die Apokryphen zweite Abtkeilung Das vierte JDuch
; ;
On the Esra, 1863, S. 325 sq. and Hilgenfeld, Mess. Jud. pp. xxxviii. sq. other hand Bretschneid ir (in an article entitled Das Messksreick nach dem
;
'
iii.,
en.
i.
FOURTH EZRA.
no fewer than
is
85
versions.
as to possess
five different
Of
This was certainly made as Ambrose, as is proved by his numerous citations, and perhaps was not unknown to Cyprian and Although the work was not included in the Tertullian, 1 list of canonical books by the Council of Trent, it is
these the oldest
the Latin.
printed
in
2
copies
of the
3
Vulgate.
in
The
editions
of
Fabricius
particular mention
the
last
century
deserve
texts
in our
own day
critical
have
Bible,
been
6
published
by Volkmar, 4
as
it
Hilgenfeld, 5
and
Fritzsche.
The work,
consists
of sixteen
chapters
it is
and xv.-xvi.
pendent work
;
Of
is
evidently an inde-
and
any of the other versions, there is no doubt whatever that they do not belong to the original Apocalypse of Ezra. It is generally admitted that they are both of Christian
origin
;
is
a purely
It
it
may be
first
vii.,
Volkmar the
d.
two chapters
69-70) think the
478
sq.)
original language
2
V. I.
S.
See the references in Hilg. Mes. Jud. p. xxii. sq. This edition gives readings from the Cod. Pseud. V. T. ii. 193 sq. Arabic taken from Ockley's translation, and from the same source a Latin
translation of the missing passage after
3
vii.
35.
P.
ii.
Bibliorum sacrorum Latince Versiones antiques seu Vetus Itala, torn. iii. Kemis, 1743, p. 1069 sq. Fourth Ezra is placed at the end, after the
Testament.
In the
New
4
6
Handbuch
This
is
very complete in
its
Greek
text.
see.
Libri apoc. V. T.
Gesch.
d.
V. I.
vii.
82
sq.
86
bk.
i.
1 were written about 160, and the last two about 260 a.d., an opinion not differing materially from that of Gutschmid, 2 who, in an elaborate article, endeavours to prove that the former were the production of a Christian in Egypt, 201 3 a.d., and that the latter also proceeded from a Christian
in the
same country, in 263 a.d. The Latin version is distinguished not only by its accompaniments, but by an important lacuna. All the
copies
known up
is
which
found in the other four versions. This forms the sixth chapter in the JEthiopic, and its place in the Latin is between verses 35 and 36 of the seventh chapter. Even before the recent discovery of the missing fragment
there was no
room
for
doubt that
it
once occupied
;
its
proper position in the Latin translation for there is a total want of connection between verses 35 and 36, which
is
by its insertion, and a considerable section of 5 it is quoted by Ambrose, and expressly ascribed to Ezra. It was probably omitted owing to objections which were G felt by Christians to some of the doctrines contained in it. So violent a measure may, however, be plausibly traced The researches of Professor Gildeto a single hand. meister render it likely that the passage was cut out of the Codex Sangermanensis, which was written in the year 822, and that from this manuscript in its mutilated form all the later copies which exhibit the same lacuna have
restored
Das
'
Vierte B. Esra, S. 277. Die Apokalypse des Esra und ihre spateren Bearbeitungen,' in the
iviss.
Zeitschrift fur
3
Theologie, 1860.
4
S.
24-33.
Mortis, cc.
S. 1-24.
5 6
7
De Bono
10 and
11.
See Liicke, Einl. in d. Off. S. 155-8. See The Missing Fragment of the Latin Translation of the Fourth Book of Ezra, discovered, and edited with an Introduction and Notes, by Robert 1. Benstg, M.A. &c. Cambridge, 1875, pp. 5 and 19 sq. Mr. Bensly, while
ch.
i.
FOURTH EZRA.
portion
87
this long-lost
and Reader
in
Hebrew,
at
Cambridge.
This manuscript
was found in the Bibliotheque Communale of Amiens, where its comparative obscurity had previously prevented It is proved by it from attracting the notice of scholars.
its
readings to be independent
1
of the
manensis,
so that
it
ordinate authority.
many
by
editors, are
Mr. Bensly has published the text of the missing fragment, accompanied by much valuable matter
3 bearing on the criticism of the text.
The above
Hilgen-
made
in this place, though he does not think that it precisely coincides with the passage which has been omitted from
the Latin.
In his opinion
it
comprises
(vi).
17-vii. 45. 5
in the
its
Greek
way into
the versions
very conclusive. The repetition of similar ideas in a work of this kind can hardly be viewed as an evidence of corruption.
There
is
to
Codex
1
That
vi.
a clumsy practice, and has the further oddity of making the work begin with chapter iii. It is necessary, however, for convenience of reference
This
is
to folio
5
v the custom.
p. xlix. sq.
Mess, Jud.
88
bx.
i.
judgment, between
this
but
and
may be
which
used to
am
unable to
mankind
the
inconsistent with
And
lastly,
no
sufficient
ground
an interpolation.
An
An
English translation of
this,
by Ockley, was printed side by side with the common from the Latin in Winston's Primitive Chris2 The Arabic text itself tianity Eevived, in 1711 a.d. was given to the world by Ewald in 1SG3. 3 Hilgenfeld's
translation
Messias
Judseorum
contains
a Latin
translation
from
by
Steiner of Heidelberg.
The
by
Steiner. 5
the
1
Vatican
of a second
version, 6
Two
At Das
viii.
2
50-ix.
3
which contained iv. 24-44 and most of 45, and (with the exception of the last few words). the end of vol. iv.
leaves are missing-,
i.
vierte
JJebersez-
der AbhandGotlingen.
lungen der
critical
4
5
Kordglichen
der
Gottingen, 1S63.
The
restoration' is a
German
translation
made
after
Der arabische Auszug des " Propheten Esra," nebst Berichtiguugen zu der arabischen TJebersetzung,' in the Zeitsehrift fur wiss. Theol. 18G8, S.
306
6
sq.
p. 2, n. 4.
CH.
I.
FOURTH EZRA.
'
89
text.'
l
-
exhibiting an
An
Arabic
in
translation referred to
by Ewald
as
existing
the
lias since
been collated by
is
manuscript
but
it
will
published, accompanied
and English
4
translation,
by Laurence,
in the
year 1820.
which was
full
manuscripts have been examined and Hilgenfeld has been thereby enabled, with the help of Prsetorius, to issue
in his
'
Messias Judseorum
'
Laurence's translation.
The Armenian
under the
the
title
version,
'
although
'
it
was published
of
Third Ezra
in
Zohrab's edition of
Armenian Bible in the year 1805, was first noticed by At Hilgenfeld's request it was translated into Ceriani. 5 Latin by J. H. Petermann. Four Venetian manuscripts, of which three at least are as late as the seventeenth century, were collated for this purpose. Hilgenfeld,
therefore, has the merit of publishing the first complete
translation in his
Messias Jucheorum.'
7
was
first
made
was found
in a
S. 100.
Primi Ezrce Libri, qui apud Vulgatam appellatur quartus, Versio ; nunc primo in medium prolata, et Latine Angliceque reddita, a Ricardo Laurence LL.I). Oxoniae, 1820. 5 Monum. Sacra et Profana, torn, i., fasc. i. 18G1. Prsefatio, p. xiii. Mr. Bensly says it was published in the first edition of the Armenian Bible in 1GGU. See The Missing Fragment, p. 2, n. 2, where the authorities for his statement are iven, 6 See the Mess. Jud. pp. xxxv. and 378.
ALthiopica
7
Mon.
i.
fasc.
i.
Prsef. p. xiii.
90
at Milan.
1
bk.
i.
it
in
added most of
'
Messias Judseorum.'
The
all
of
more
by
distinct
formed
safe to rely
come down
to us
through Christian
hands.
position,
As we have
com-
which were originally quite independent of 4th Ezra, were at first attached to and finally incorporated with it. Partly on the ground of one of these chapters, Fabricius believed that the whole work proceeded from a Jew
converted to Christianity. 5
We
the Latin
argument
is
baseless.
used by Fabricius rests where the Latin reads, My son Jesus shall be revealed.' The word Jesus,' however, is peculiar to the Latin. The the ^EthiSyriac and Arabic have my son Messiah and the Armenian, the anointed of opic, my Messiah The following words presented a statement not God.'
' '
'
'
'
'
'
my
son
i.
fasc.
i.
Mess. Jud.
p. xxxvii.
p. xxxviii. sq.
936
sq.
CH.
I.
FOURTH EZRA.
91
of
we
rely
on
them
We
interesting book.
laid in
;
Babylon
that
is,
thirty
in the
As Ezra
lay
upon
his
bed he was
visited
w ith
7
God had
own
people
and
How w as
T
it
This question
Uriel
sent to
conl
In the
first
of these
Ezra
is
ways
its
hastening towards
is
its
approach.
unknown, The
second revelation
ought at
hand.
least to
is
deals with the difficulty that have punished his people with his
God own
Ezra
powers, and
is
God
himself,
1
iv.
v. 20-yi. 34.
92
shall
bk.
i.
The third revelation 1 takes up the new form the world was created for
how comes
it
no inheritance
in
it ?
revelation
is
and the future judgment. The fourth given under the image of a woman mourning
after
she had spent thirty childless years of married life. While Ezra was rebuking her for her excessive grief,
suddenly her
face
flashed
like
lightning,
city.
the
earth
This
woman
The
were three
thousand
At
offered sacrifice.
The death
was
In the
fifth
revela-
kingdom
in Daniel
and of
As the
T
date of the
from
little
this vision,
w e may
The
reserve
for
fuller notice a
5
farther
on.
sixth revelation
discloses the
own
had
2
land.
The
last
reve-
books of Scripture.
1
As
these
all
been burned, he
vi.
35-ix. 24.
'thirty/ as in our
ix.
25-x. 60.
See the readings at x. 45-6, in Hilgenfeld. Wieseler, however, defends the reading thirty/ and refers it to the thirty years of David's reign, counting from the conquest of Jebus. See his article, Das vierte Buch Esra, nach lima' t und Alter untersucht/ in
version.
'
'
Not
common
xi. 1-xii.
39.
xiii.
xiv.
CH.
I.
FOURTH EZRA.
93
was desired to take five swift writers, and to retire with them for forty days. A cup, filled as it were with water, which had, however, the colour of fire, was given to him, and when he had drunk it he was filled with wisdom, and
his
memory was
strengthened.
four books were written. Of these twenty-four (evidently the canonical books) were to be given to the public, but
And
all
these things,
was removed
and taken up
himself.
who
are like
And he
must next review the evidence in regard to the We have already observed that our date of the work. opinion upon this point depends on our interpretation of but our choice of an interprethe vision of the eagle
;
We
tation
lation)
(if,
at least,
we exclude
is
and these
itself.
we must
The book
the
vision
is
which
expressly
referred to in
for the fourth
11.
As
sufficient
kingdom
him
by verse
book
12, 'it
was not
it
way
of
in
considerably
before
later
the
second
century
1 Again, Clemens Alexandrinus quotes v. 35, exChrist. and as pressly ascribing the words to Ezra the prophet
;
some time must probably have passed before it could be quoted in this way, we must fix its latest date certainly
before
the
time
of Septimius Severus,
that
is,
before
193
a.d.
struction of Jerusalem
1
by the
Siromata,
16.
94
jac.
r.
work was composed during a time of the deepest national and the actual destruction of the Jewish humiliation might certainly be alluded to by the words, Thou capital didst take down the habitations of those who were pros;
'
of those
who
injured thee
Elsewhere
last days,
it
may be
with the
by
the expression,
When
3
the humiliaof
The coming
is
woman.
There
is
no allusion
and
sup-
seems to
me most
easily explained
by
pur-
own time, and was a time when only the ideal and heavenly Jerusalem was looked for. Leaving this, however, undetermined, we must seek the interpretation of the
that that
historical vision at least within the
indicated.
One
made
to bring
passing notice.
The
fact
of the
be relied
in
upon
either
its
the capture of
destruction
Jerusalem by Pompeius,
Titus in 70
A. d., for it is
63 b c, or
by
the
first
xi.
42.
x.
50
sq.
en.
i.
FOURTH EZRA.
As
little
95
accept Hilgenfeld's
that
'
verse of Ezekiel.
can
we
x
confident appeal to
the statement
under the Idumean Herod 2 for 3 Eabbinical theology as an equivalent for Borne, and a
similar extended application
name by
earlier
might, at
events,
as Wieseler suggests.
work
and
century.
his
must now be described. Ezra saw in which had twelve wings and three It stretched its wings heads, ascending out of the sea. over all the earth, and all the winds of heaven blew upon
itself
eagle,
it.
From
its
little
wings.
quiet,
head was larger than the others. The eagle flew on its wings, and reigned without contradiction over the world and its inhabitants. It raised itself on its claws, and said to its wings that they should not all keep awake together, but sleep each in its place, and waken at the proper
1
vi. 9.
Rabbinicum, Basileae
MDCXXXIX,
Christianorum,
testimoniis.'
D'ntf.
He
says,
Imjjerium
Romanum
intelligunt.
Again,
Roma
intelligunt et
'
exponunt.'
Alii volunt,
Ronianos vocari Edomaeos, propter Titum Vespasianum, qui sanctuarium Nam scribunt Titum Vespasianum ab Esavo ortum ipsoruni desolavit. esse.' If, as Ewald thinks, 4th Ezra was written under Titus, this last See also Gratz, notion is not without significance in our present inquiry. Geschichte der Juden von den dltesten Zeiten bis auf die Gegenwart. Aus den Quellen neu bearbeitet. Vierter Band, zweite Auflage, Leipzig, 1866, S.
17.
My
4
which
appeared in 1863.
Stud. u. Krit. 1870, S. 278.
Jiid.
Apoh.
S. 195.
96
time
;
be:,
i.
the end.
The
little
voice which said this proceeded not from the heads, but
Then on the
all
its
wing
arose,
it
the earth.
But
its
disappeared, so that
place did
for a
not appear.
long time.
the
first
;
And And
it
and reigned
it
end.
came, and
disappeared like
it
but before
this
that
none
after
time.
The
so
it
And
happened to all the wings one by one to hold rule, and nowhere to appear a second time. And Ezra saw that the little wings were raised, themselves also on the right and of these some held it, side, in order to hold rule but immediately disappeared, while others rose up but And after this, twelve wings and two did not hold rule. little wings no longer appeared, and nothing remained in the body of the eagle but the three quiet heads and six
;
little
wings.
Of
these six
little
hand
latter
side,
These
thought to rule
While the other two were thinking of reigning the middle head awoke, and, taking the other two heads This head with it, devoured these aspiring little wings. terrified all the earth, and oppressed its inhabitants above but suddenly it disappeared. all the wings that had been The two remaining heads reigned in like manner but, that on the right hand devoured that on the left. lo Then Ezra heard a voice bidding him look, and consider what he saw and a roaring lion came from the forest, and addressed the eagle with the voice of a man, upbraidthe
first.
;
; !
ch.
r.
FOURTH EZRA.
for his tyranny,
97
ing
and denouncing destruction upon While the lion spoke, the remaining head vanished and the two little wings which had gone over to it rose up to reign, but
him, that the earth might be refreshed.
;
him
their reign
also
was
short,
and
full
of tumult.
And
lo
they
answer to
is
his
prayer an interpretation
of the
dream
granted to Ezra.
The
;
eagle
it
is
dom
to
that
as
but
him
now
interpreted.
The second
This
shall
is
the
The
kingdom
in
be
danger of falling;
its
but
it
shall
not
fall
original power.
little
And
:
of the eight
wings
there
be short
time
is
kingdom eight kings whose times shall and two of them shall perish when the middle
2
approaching;
when
And
this is
Most High
will raise
up
in medio tempore/ which seems the most and is confirmed by the Syriac, inter tempus.' The Arabic has 1 in tempore /Eth. de medio corporis regni illius.' The Latin, ' post tempus,' seems clearly wrong. 2 So the Latin has it, appropinquante tempore medio.' The Syriac has substantially the same, cum adveniet tempus quod medium erit.' But the JEth. reads, in mediis eorum temporibus constitutis the Arabic, appropinquante tempore eorum;' and the Arm., appropinquante tempore et veniente potestate ejus.' This variation at least renders the meaning somewhat doubtful. 3 This seems the most probable meaning, though it is not very clear in
I
suitable,
'
'
'
'
'
'
'
'
'
all
the versions.
98
bk.
i.
make many
its
innovations,
inhabitants
before them.
For
this
impieties to a head,
and accomplish
its
end.
that
The
one
dis-
signifies
of
torment.
upon his bed, and, nevertheless, with The sword shall devour the two who have for the sword of one shall devour him who remained is with him, but, nevertheless, he also shall fall by the sword in the last times. The two wings that passed over to the right-hand head are those whom the Most High
;
has preserved for the end, whose reign shall be short and And the lion is the Anointed, whom the full of trouble.
vision
and
its
interpretation,
its
exposition
is
beset
with
difficulties,
and
know
spect satisfactory.
appear to
The key to the interpretation might be given by the reference to Daniel, and we
with Hilgenfeld, to seek for our
:
might
feel constrained,
solution
among
but
kingdom
of Daniel
was
in later
is
most
are
readily suggested
by
We
period.
I have sought to preserve the play upon the word. See Josephus, Ant. x. 11, 7, with Liicke's note in his Einl. in d. Off. also the Apocalypse of Baruck, c. 39, where, however, the fourth i. S. 19G kingdom' is not expressly connected with Daniel Matt. xxiv. 15 and Clem. Al. Strom, i. 21 (end), where, though the kingdoms are not mentioned, See further in our Daniel's prophecies are extended to the Roman Empire.
1
Recapitulabunt.
'
vii.
ch. i
FOURTH EZRA.
lias
99
Hilgenfekl
acumen
1
to
the dis-
In his
'
Jiidische Apokalyptik,'
he found the
re-
whom
he took
in Caesar,
Antonius, and Octavianus, who, he supposed, were represented by the three heads.
later time,
written at a
of the Seleucids
sanction
of
his
and
is
this later
maturest judgment
his
'
Messias
Judaeorum.'
He
Hilgen-
so far as I
am
but the
it.
me
completely fatal to
is
In the
first
first
place, if
'
meant by the
it is
wing, which
very
left
to
full
dominion.
And
not only
its
'
so,
but
'
we
wings into
over the
who
has
;
is
semblances to Daniel,
contrast in this respect
not
marked
the
it
for there
the division in
fourth
kingdom
is
a prominent feature.
Secondly,
none
for
though
his reign
extended to
forty-three
years,
Antiochus the
Great
much
shorter, thirty-
217 sq. Die jiidische Apokalyptik imd die neuesten F/Ltfschimgen,' in the Zeitsch. fur iciss. ThcoL, i860, S. 335 sq.
S.
'
'J,
;
(
100
bk.
i.
seven years.
has
two
article
'
different
ways
of
x
meeting
this difficulty.
In the
above referred to
he boldly
treats
'
sustained
by
all
is
not repeated in
Messias Judseorum.'
'
'
He
there
no one after thee must be limited to the four remaining wings on the right-hand side, a limitation for
words
which there
is
is
no warrant whatever
in the text,
and which
king
grave objection
itself
from
first to last.
be spoken of as a king
objection
it
own,
was not
Caesar, but
and we cannot suppose, with that a Jewish writer would pass over in
conqueror
who had
captured Jerusalem,
and ascribe
latter
his exploits to
to Caasar
happened
his
bed
in
torments
and
to refer
to
assassins appears to
me
S. 344.
xii.
2
'
P. 8G.
15 (18 in the ^Eth.). The number twelve' is retained in all the versions, and even in Hilgenfeld's own rendering into Greek avrbs Kpariycret
:
nXeiova xp^vov
tgoi/ ScoSe/ca.
ch.
t.
FOUETII EZRA.
101
Vlis
2
Laurence, 1 followed by
understood by
Csesar
;
Van
heads
tier
and Lticke, 3
the
three
Sulla,
Pompeius, and
have so
little
plausibility that
we
We are,
among the events of the post-Christian period. Of those who have had recourse to this later date the majority concur in recognising the three Flavian emperors, Vespasian,
Titus,
all
and Domitian,
in the three
and
without exception refer the second wing to Augustus, who, if we reckon from his first consulship, reigned fiftysix years,
or
as
long
as
successors
down
any of There
his
is,
mode by which
the
more important among recent opinions. Gfrorer 4 understands by the twelve wings the nine
emperors from Julius Cassar to
phidius,
Vitellius, together
with the
Nym-
he has recourse to The two that vanished first are Herod the Great tine. and Agrippa I. The group of four is composed of the
ringleaders of the Jewish insurrection, Eleazar,
For the eight little wings the petty kings and leaders in Pales-
John of Gischala, Simon Bar-Giora, and perhaps John the Idumean. The two that went over to the right head are Agrippa II. and Berenice, who in the Jewish war attached The conclusion themselves to the side of the Eomans. is thus reached that 4th Ezra was written before the death
p. 314. Disputatio Critica de Ezrce libro apocrypho vulgo quarto dido: stelodami, 1839, p. 179, sq., referred to by Hilg, Mess. Jud. p. lvii.
2
3
1
Am-
Einl in
d, Off.
i.
S.
i.
204
S.
sq.
82
sq.
102
bk.
r.
for there
is
nothing
from the
Eoman emperors
little
in
Even
inter-
Dilhnann, 1
who
in other respects
assents
to
this
the
little
wings
may be
a later interpolation,
made
in
at
consequence of the non-fulfilment of the Messianic hopes This, however, is a the time originally specified.
on a
and
be adopted only as a last resource. Wieseler 2 agrees with Grrorer in his interpretation of
to
minor wings. These, he must represent kings dependent on the Eoman Empire, and, as the work is Jewish, must be sought in the Herodian dynasty.
eight, rulers,
Antipater,
Herod
I.,
Archehis
laus,
Antipas,
and
II.
Philip,
Agrippa
4
it is
and
children,
is
Agrippa
It
and Berenice.
Though
this
two view
great
more
exposed to serious
of the
expressly stated of
objections.
includes in the
number
it is
Wieseler
some of them 6 But it rose up, but did not hold the sovereignty.
xi.
appears to
me
w ings
T
clearly
(or,
little
alas
Pseudepig. des A. T.' in Herzog's Encyk. xii. S. 312. 'Das vierte Buch Esra, nach Inhalt mid Alter untersucht/ Studien unci Kritiken, 1870, S. 263-304.
2
3
in
the
S. 270-1.
S. 272.
xi.
19;
xii. 14.
S. 271.
ch.
t.
FOURTH EZRA.
It is
103
wings.
not allowable to
make
to other less
where
it is
and two
is
of the
little
The rendering
given so variously by the different versions that it is imbut from the possible to be certain about the meaning
;
statement just referred to in verse 22, one cannot help suspecting that the Arabic is right in dealing here with
little
wings.
If the
Latin, Syriac,
and
we
preparatory
separate fortunes.
In
Wieseler
conclusion, and
we
are
bound
to
discover twelve men who not only were aspirants throne, but actually held the reins of government.
to the
The
quorum erunt tempora levia et be of short duration, 1 anni citati,' a statement which would by no means apply
to the
Wieseler endeavours to
'
evade
by
referring
levia,' as
he
may
fairly
do, to the insignificance of the reigns in relation to the eagle-empire, and citati (which is more questionable),
'
'
not to the shortness of their duration, but to their restless But if we allow this interpretation to pass, the character.
is
not exhausted
by the verse which Wieseler criticises. When six of the little wings remained, and two of these were separated to
be kept
till
we
are
one was raised up, and immediately disappeared, 2 and the second disappeared more quickly than the former.
told that
1
xii.
20.
104
bk.
r.
These two ought, according to the hypothesis, to be found among the sons of Herod the Great but Philip and
;
Antipas both had reigns of unusual length, and even of Archelaus, who ruled for more than nine years, it could
hardly be said that he disappeared immediately. Wieseler,
text,
two represent Archelaus and Agrippa I. 1 According to this interpretation the remaining two in the group of four
after the
other two
I.,
that
is,
Philip
'
and
after
and
'
thought of ruling
Still further,
these
is
Vespasian. 2
that the
and of the plain meaning of the text, he suggests two devoured wings were Antiochus king of Commagene and his son Epiphanes. 3 One more weighty
objection remains.
The chronology
;'
is
quite unsuitable.
wings
still
remain
vanished
leaving
outbreak of the
civil
wars,
two of their number, Agrippa II. and We must Berenice, to linger on into the Flavian period. therefore seek for some other solution of this difficult
problem.
Volkmar's interpretation
to
is
pronounced by Colani
be a chef-d'oeuvre de sagacite. He believes that the book was written in the reign of Nerva, in the autumn of
the year 97, before the adoption of Trajan, which took
S. 275.
xi.
28-31.
S.
S. 277,
Anm.
b.
xi. 23.
Das
vierte
Buck Esra,
338
sq.,
besides the
commentary on the
passage.
6
Jims-Christ
en.
i.
FOURTH EZRA.
105
to the
new support
Empire.
He
by
in-
sisting
at once,
and
that therefore
two wings must represent one emperor. The twelve wings stand for the emperors down to Nero six of the little wings are Galba, Otho, and Vitellius
and the other two are Nerva,
favour,
till
who was
whom
he was
in
high
If this process
meaning of the
into
history,
sufficiently close
though
it
would be
why
is it
make
very apparent
how he
But notwithalready appeared in the reign of Domitian. standing Volkmar's contempt for everyone who is so
unintelligent as not to agree with him, I think this ex-
planation
is
author himself.
the Latin in
velocius
There
27,
to
is
be construed as such,
secundaa
quam
Not only
is
might almost seem designed to exclude the theory in In xi. 8, in order to mark the proper succesquestion.
sion of reigns, the eagle says to his wings,
all
'
Do
not wish
in his
to
be awake
at the
and be awake at the proper time.' This surely But as if implies that they were to reign one at a time. to place the matter beyond doubt, it is said in verse 12,
place,
106
4
be.
i.
one
right side,
this
all
the earth.'
To say
that
by
which
views.
facts
may be
Again, in verse 19
to all the
is
said,
2
and thus
said
it
hap-
pened
wings,
reignty.'
'
it
of the
little
;
one
was
is
and
little
the
second
This
;
disappeared
former.'
wings
and
left.
It
who
adopts Volkmar's view, should say that in the combinations relating to the wings, uneven numbers are never
introduced. 4
It
is
true that
;
we do not
by one.
find combinations
of three,
five,
or seven
but in
wings
Almost equally
xii.
14, 'in
after another'
in verse 20.
would
at
once per-
number must be
riddle,
halved.
We
it
must add
to
be too
is
This suggestion
not
but the key to a riddle ought to fit unambiguous statements. express and This idea that the author intentionally wrapped his
without
value
Una, expressed
2
3
Arm.
Moncles, 1875, p. 141.
Una, sustained by all the versions. L'Apocalypse de Tan 97/ in the Revue
i
cles
Deux
en.
r.
FOURTH EZRA.
107
which could be resolved only by the discovery of the right clue, may be of some service to Ewald's opinion, which, notwithstanding one or two difficulties, and the scant favour which it has received,
revelations in a mystery,
appears to
me on
1
According to him the twelve wings represent the twelve Eoman emperors down to Domitian the eight little wings stand for the eight emperors among
has been proposed.
;
less
whom
among
short
;
these
The twelve another form, the three Flavian princes. wings vanished from the vision at the death of Nero,
because with him passed away the genuine successors of
Augustus; the empire, like a maimed eagle, was crippled by the civil wars and the remaining emperors all came
;
under the
Caius.
till
disap-
be kept
The group
Vitellius
who
quickly vanished,
still,
Otho,
who
and
Vespasian.
explanation.
difficulty in this
came and devoured the two contending wings. very harsh to represent him as devouring
Ewald, in
corrupt,
his
'
seems
himself.
is
and that it ought to be, one of the two wings.' This assumption he abandons in the text of his history, merely suggesting it in a note 3 but he offers no explana;
tion
of the difficulty.
Is
it
wing
sq.
See his
S. 14.
Das
vierte
Ezrabuch
d.
V.
I. yii. S.
65
S. 81.
108
be.
r.
emperor
only in the
east,
lowed
suits
lip in
The
Vespasian died of an
illness
which may very w ell have been a painful one, though on that point we have no information and the vindictive feelings of a Jew would gladly magnify the sufferings of his country's enemy. Titus did not perish by the sword of Domitian and though there were suspicions of foul play, his death could hardly have been represented as the Ewald, therefore, thinks that result of open violence.
; ;
the
80
book was written during the reign of Titus, about 1 a.d. The death of the Emperor at the hand of
Domitian might be anticipated from the charactjer 2 machinations of the latter, while it was hoped that
This explanation
calling
tions
it
'
is
gar wunderlich.' 3
may add
a few considera-
which help to sustain it. There is nothing in the two classes of wings and the three heads all refer to different rulers, and Schurer is therefore not justified in laying it down as a fundamental canon for
the interpretation of the vision that
1
we must
find twenty-
stories
for it is difficult to say what I think, unnecessary credence at the time. Dion Cassius (in the abridgment of Xiphilinus, lib. lxvi.) says of Titus that he died in the same waters but as some as his father as report says, at the hand of his brother,
This conclusion
is,
'
for while he
was
still
have recovered, Domitian threw him into a chest rilled with a quantity of snow, that he might die more speedily. At all events, while he [Titus] was still living, he [Domitian] rode into Rome, and entered the camp, and took the name and the power of the emperor.' 2 See Suetonius (Titus 9, Domit. 2), who refers to the incessant plots of Domitian against Titus.
3
Anm.
2.
ch.
i.
FOURTH EZRA.
109
On
the
number of kings to twelve There kingdom upon earth, and it shall be more
'
shall arise
terrible
than
there
all
shall reign in
it.
And
another.'
This
certainly reads
general
;
whole period of the kingdom and this impression is not invalidated by the subsequent statement that this is the interpretation of the twelve wings.' Another point not
without significance
is this,
the earth,
little
is
intro;
is
taken of the
wings
and
are
separate group,
They may,
therefore,
new
to
its
aspect.
Again,
this
explanation relieves
confusion.
great
apparent
be kept
last
till
They were
accomplish
events. 3
last
were
to
be the
emperors
is
and the
appearance of two
telligible.
little
wings afterwards
quite unin-
We
out of
See his Lehrb. tier neut. Zeitg., S. 557. Schiirer makes up the number unknown competitors during the troubled period, 68-70 a.d., except
the last
2 3
two
little
novissiino
23, in novissimis.
4
xi.
36
sq.
110
under
ficant,
bk.
i.
rebuke
and answer no apocalyptic purpose. Now the Latin version seems to imply that when the last head perished, the two little wings no longer appeared; 1 and this would exactly
suit
Ewald's explanation.
this
;
The other
and
as
if
versions,
it is
true,
do
the
not sustain
rising
up
to rule after
But the Latin may have preserved the truer conception and the other translators (a slight modification of whose
;
led astray
misunderstanding of the
difficulty
vision.
It is a
by a very more
natural
serious
selves to
that the two wings, instead of attaching themtwo heads, place themselves under one, and of this I can give no adequate explanation, unless it be that the head which destroyed its fellow was regarded as the guilty cause of the shortness and disaster of both his own and the preceding reign. Notwithstanding this and the
other
difficulties
out, I
am
dis-
one
less
Thus
far those
who
Roman
heads of the
a conclusion which
is
seems forced upon us by the general limits of its date Gutschmid, however, escapes from mentioned above.
these limits
1
by the supposition
factum
est,
clum loqueretur leo verba hoec ad aquilam, et vidi, et ecce quod superaverat caput [non comparuit seems to be wanting] et non comparuerunt alse duae, quse ad eum transierunt et erectae sunt ut
xii. 1, 2, et
ch.
i.
FOURTH EZRA.
1
Ill
hand are the first six emperors, down to on Galba, Otho, and Vitellius are omitted from the Nero. list, as is the case also with the lists of Ptoleinseus and Clemens Alexandrinus, but are pointed out in the allusion to civil wars which should endanger the existence of The six wings on the left-hand side are the empire.
the right
Among
these
come
little
The group of four little wings is with the twelve. composed of Commodus, Pertinax, Didius Julianus, and While the latter two rose up as rival Pescennius Niger.
emperors, Septimius Severus, the great head, appeared
upon the scene, and, having destroyed his enemies, afterwards associated with himself in the empire the two smaller heads, his sons Caracalla and Geta. Severus died from an attack of gout, which was so painful that he is said to have asked, though in vain, for poison to terminate his sufferings. Geta was murdered by order of Caracalla, and the latter was assassinated five years later at the instigation of Macrinus. Macrinus was along with his son Diadumeand he, declared emperor
;
nianus,
whom
of the
he appointed Augustus,
little
completed the
defeated
;
number
and
wings.
He was
by the and he
were put to death not long afterwards. Now, the downfall of Macrinus might have been anticipated from his defeat but as, according to the vision, he was
;
to
Messiah,
we must
no hesitation
1
33
sq.
112
There
met.
is,
bk.
i.
which must be
wings,
;
which
is
but
and Macrinus and his under Macrinus could have supposed that the Messiah had come in the time of the previous emperor. Gutschmid
is
w as
r
first
ad.; but
appeared,
when
the
As
we have
thus reached
a date later
Clemens Alexandrinus, the whole passage must be an and as a Jewish interpolation could not interpolation have found its way into a book already esteemed among the Christians, the author must have belonged to the
;
Christian Church.
To
tions.
some
serious objec-
a phrase which naturally suggests continuous succession, but have no less than three interruptions. Again,
Commodus
little
is
one of the
reigned a
who
among
Gutschmid
for for
at
endeavours to meet
this difficulty
least
nineteen years that the previous reigns had been wise and orderly compared with that of Commodus and that the writer was obliged to be a little arbitrary in order to
;
keep within the number twelve for the large wings, a number suggested by the six great feathers in each wing Our critic, however, does not indicate of the real eagle.
en.
i.
FOURTH EZRA.
force of the objection.
113
the
full
describe
Commodus by
that
this
the
up, and
quite
immediately disappeared
Pertinax
l
'
And though
it
is
true
disappeared more
quickly,'
would not
of less
be a strange comparison between a period I than three months and one of twelve years ?
this
circumstance
is
quite fatal
to
The suggestion of
is
a double
of .interpolation.
ment,
is
Nor should we rashly have recourse to the idea The work, with its sevenfold arrangemore complete with than without the vision, and
this kind.
an historical sketch of
And
I see
no reason
why
coming
why
all
is
tincture of
And
17 (in
lastly,
all
the vision
the versions),
hastening
('
I learn
d. n. Z. S.
5G0) that
1809,
i.
Le Hir
Du
iv
184-192) agrees in the main with Gutschniid, but, appealing to the list of emperors in Clemens Alex andrinus, assigns a single reign to M. Aurelius and Commodus, and then obtains another little wing by inserting Clodius Albinus after
livre
d'Esdras,'
Pescennius Niger.
in the text
If this arrangement
difficulty stated
But though it may Lave been convenient for Clemens {Strom, i. 21), whose object it was amply to ascertain the number of years from Augustus to Commodus, to count the last two reigns On together, it does not at all follow that he regaided them as one reign.
would be
obviated.
the contrary,
it
is
he treats Commodus as a
distinct
emperor.
Not
number of
In the the Roman empeiors would be quite arbitrary and unaccountable. same way, Clemens furnishes no excuse for the omission of Galba, Otho, and Yitellius; for he actually mentions Galba, and assigns to him one year, and as the three together did not make up two years, it was unnecessary to
refer to the other two.
I
114
to come.'
be,
i.
method.
He makes
founded on the statement that Solomon built the Temple in the 3,000th year of the world, and on the division of
the world's history into twelve parts, of which nine and a
2 half had passed in the time of Ezra.
The
principle of
the argument
may
be
briefly stated.
By
calculating the
and
of
adding
this to three
thousand,
we
obtain the
;
number
and dividing years between Ezra and the Creation this number by nine and a half we find the length
of each of the twelve periods.
we determine
the
Messianic years,
we reach
The
Christian
work before
is
readily ascertained.
it
This argument
by no
Its
means
so conclusive as
may
appear
at first sight.
depends on the assumption that the writer of 4th Ezra placed the Captivity the same number of years before the Christian era that we do, and that he consistently maintained a false representation throughout his work.
validity
But we have no evidence that he was a good chronologist. He begins by misplacing Ezra one hundred years, and
it is
certainly not
may
have been taken from the date of the real Ezra. Another source of uncertainty is found in the state of the text,
1
L.
c,
S. 70.
ch.
r.
FOURTH EZRA.
is
115
;
which
far
from accordant
and
same
result
by a
different
'
mode
of
decimam
et
transierunt ejus For the present Latin, dimidium decimse partis,' Gutschmid suggests
kclI
7raprj\6ev (6 alcov)
rjfALo-v
eU to
Se/ca-
tov avTov
feld
fjLEpos
Kol els to
tov Se/axrou. 1
Hilgen-
emends
and a half parts have passed but the iEthiopic has, the world is arranged in ten parts, and it has come to the
tenth,
The other
versions
do not enable us
iEthiopic
;
own
post-Christian date.
Further,
we
equal length.
history
is
also divided
much
and
The
Captivity
marks the eleventh epoch, thus confirming Hilgenfeld's emendation in 4th Ezra, The twelfth period extends indefinitely to the last troubled times in which the Messiah
appears.
If
we admit
the
twelve
argument
in all its
The general
ground
as to
1
be of no value
i
way
of evidence.
S. 50.
Ohs. liii.-lxxiv.
116
bk.
i.
Gutschmid further relies upon the reference to Esau, which we have already discussed. He appeals likewise to several of the occurrences mentioned among the signs
of the last days in
far,
v.
1-12,
vi.
18-28, and
ix.
1-4.
So
however, as these
may
in
the
Herod.
The mutual
friends, characterized
not
only the
civil
war between
Empire were
power
in the
him by
last
his
year of
Titus.
was a
was a fire in Rome before the battle of Actium, Cremona was reduced to ashes in the time of Vespasian, 1 the Capitol was burned, 2 the event being regarded by the Gauls as a sign of the approaching downfall of the Empire 3 and the Capitol, when rebuilt, was destroyed with a number of other public buildings by
eruption of Vesuvius.
If there
Besides
Italy
in the reign
And
if
we
'
trifles as
ance of a wolf in
that
2
Rome
33.
in
Tacitus, Hist.
Ibid. 71.
4
5
Suetonius, Titus, 8
ch.
i.
; :
FOURTH EZRA.
find a
117
we may
parallel in
Vitellius, a fact
1
which
illustrates
On
clusion
we may
4th
Ezra was
written
during
the
last
quarter of the
first
careful infact
is
and the
not
who
and
The general
is
could console
itself
The
place of composition
tainty
;
but
it
may
mystic Babylon. 3
Section VII.
to the
The Apocalypse of Barueh was for the first time given modern world in 1866 by Ceriani. 4 As in the case
to Syrian industry for the preserva-
first
publish
Tacitus, Hist.
iii.
56
4th Ezra
v.
6 and
8.
critics, in
addition to those
first
century
Anger, Synopsis Evanyeliorum, Lipsiss, 1852, Prol. p. xix., and Vorlesungen Keim, Gesch. Jesu, i. S. 248 Oehler, iiber d. Gesch. der mess. Idee, S. 86
; ;
'
Messias,' in Herzog, S.
430
Oolani, Jesus-
Davidson, Introd. to 0. T.
iii.
362.
'
Schenkel
Messias,
ascribes
S. 206.
it
to the
Roman
3 Wieseler fixes upon Palestine or some neighbouring country, largely on account of the supposed references to the Herods S. 289. 4 Monumenta Sac. et Prof. torn. i. fasc. ii. 73-98.
:
118
bx.
i.
original text
The work was discovered in a was printed in 1871. Syriac manuscript judged by Cureton to belong to the In addition to the canonical books of the sixth century.
Old Testament according
manuscript
to
namely 'The 3rd Mac4th Ezra Book of the Revelation of Baruch 4th Macin the London Polyglott) cabees (published
contains several other works,
; '
'
De
Machabaeis, sive de
imperio,'
'
;
printed
at
the
end
of
editions
of
'
and Sermo de excidio postremo Jerosolyma3 (which forms the sixth book of the De Bello Judaico of We must the Hebrew Josephus or Joseph Ben-Gorion).
Josephus)
slightly qualify our statement that our first
knowledge of the Apocalypse of Baruch was derived from this manuscript; for the last few chapters, containing an Epistle of Baruch to the nine and a half tribes of Israel, had long been known. This epistle, though with some variations, was printed in the Paris and London Polyglotts, and has
appeared since
in Syriac
and
in various translations.
It
work
in the
manuscript to
2 which we owe the preservation of the entire Apocalypse. The composer of this work has, like the author of the Book of Baruch in the ordinary Apocrypha of the Old
The scene
is
is
laid in or near Jerusalem immediately preceding and following the destruction of the city and the transportation of the people to Babylon.
that
The author
fifth
1
the twenty-
Prof. torn.
et
v. fasc.
i.
ii.
i.
2
i.
Prof. torn.
p.
i.
fasc.
xiv. ;
and
torn.
fasc.
3
1866, prsef.
;
Jer. xxxii. 12
xxxvi.
4,
&c.
Ch.
i.
en.
i.
119
stand for Jelioiakim, and the twenty-fifth year ought to 1 The book contains several passages of be the eleventh.
great value in our present inquiry, and these will be fully Meanwhile the following brief noticed in due time.
synopsis of
its
contents
may be
sufficient.
into
seven parts,
if,
with
Baruch
throughout represented
first
person,
and
lxxviii.
which are
The first part (chs. i.-ix.) opens by telling how the word of the Lord came to Baruch, and warned him of
the destruction impending over Jerusalem on account of The punishment should the wickedness of its inhabitants
only for a time, and the ruin of the city should not be accomplished by the hands of its enemies. The next day the army of the Chaldeans surrounded Jerusalem
last
;
and when the sacred vessels had been committed safe custody of the earth, to be kept till the last times, angels overthrew the walls, the enemy were admitted, and the people were led captive to Babylon. Then Baruch
to the
and fasted seven clays. In the second part (chs. x.-xii.) Jeremiah is sent to Babylon, but Baruch is told to remain amid the desolation
and Jeremiah rent their
clothes,
of Zion, that
at the
will
come
to pass
end of days. So Baruch sits and utters a lamentation over the fate of Zion, and prophesies vengeance against the victorious Having thus given vent to his land now so prosperous.
the Temple,
grief,
he again
fasts for
seven days.
In the third part (chs. xiii.-xx.) he stands upon Mount Zion, and is told that he shall be preserved till the end of
1
See 2 Kings
xxiii.
36
xxiv. 1
sq.
Gesch.
d.
V. I.
vii. S.
86.
120
times,
be.
i.
he may bear testimony against the nations which oppressed his people. He answers that only few shall survive in those clays to hear the words of the Lord,
and complains that those who have not walked in vanity like other peoples have derived no advantage from their The Lord answers that the future world faithfulness.
for tins world is a conwas made on account of the just test and trouble to them in much labour, and therefore In that which is to come is a crown in great glory.' further conversation Baruch is advised not to estimate the blessings of life by its length, and to look rather to the
;
'
end than the beginning. He is then desired to sanctify himself, and fast for seven days. In the fourth part (chs. xxi.-xxx.) he comes from a cave
in the valley of Cedron, whither he
had withdrawn,
life,
to the
place where
God
It is sunset,
and
calls
upon God to hasten the promised end. In reply he is reminded of his ignorance, and told that the predetermined number of men must be completed, but that Baruch then says that he does the end is not far distant. not know what will happen to the enemies of his people, The signs of or at what time God will visit his works.
the end are accordingly enumerated, the
divided into twelve parts, each with
characteristic.
its
last
time being
distinguishing
These
parts,
together,
and
to minister to
The
specified
will
whole earth
begin to be revealed.'
period follows,
With
this the
is
usual fast
a close.
In the
fifth
en.
i.
121
upon the
laments he
falls asleep,
and
lias
a vision
is
afterwards given to
The vision relates to the triumph of the Messiah. him. Baruch then asks, To whom and to how many shall
'
these things be
or
who
shall
be worthy to
live in that
time
'
for
many
;
yoke of the law but others have fled for refuge under God's wings.
'
who have believed will be the predicted good, and to those who despise will be the opposite of this.' Baruch is then commanded to go and instruct the people
To
those
and afterwards
to fast
for seven
days, preparatory to
further communications.
calls
together
and
tells
them that he
of
all
going to his
way
the earth.
He
ex-
horts
them not
'
to depart
and assures them that, though he must die, a wise man shall not be wanting to Israel, nor a son of the law to the race of Jacob.' He then goes to Hebron, and fasts for seven days. In the seventh part (chs. xlviii.-lxxvi.) he prays for
them
who
are unlike
all others.
has
that
cir-
must
arise
and many of
He Adam
and
in
answer
to
an
its
At
last
he
falls
asleep,
and has a
vision.
As
122
bk.
i.
this vision'(ch.
and
to
its
no
throw an
in
inter-
which history
was parcelled out into periods, we may notice them at more length than would otherwise be necessary. A cloud ascended from the great sea and it was full of white and
;
extremity.
It
whole earth. Afterwards, it began to discharge its rain. But the waters which descended from it were not all for first there were very black waters for a time, alike
;
and afterwards the waters became bright, but of these Black waters succeeded, and there were not many. again gave place to bright, and so on for twelve times but the black waters were always more than the bright. And at the end of the cloud it rained black waters and these were darker than all that had been before, and fire was mingled with them, and they brought corruption and And after these things the lightning which he had ruin.
;
it
it
where the
last
rivers ascended
and surrounded that lightAt this point Baruch ning, and were made subject to it. awoke through fear. In answer to his prayer for the interpretation of the vision the angel Bamiel was sent to
from the
sea,
'
the length of
the ase.'
The
first
Adam,
with
its
the flood.
The
Abraham
them.
all
and
his
descendants, and
who were
like
The
the
The fourth
en.
123
who were
fifth
like
'
the
lamp of the
who were
sitting in darkness.'
The The
and the
Solomon.
The seventh
(black)
The eighth
Hezekiah.
(bright)
waters
The ninth
The
tenth (bright)
The
eleventh (black) waters were the calamity which had just happened to Zion. The rest of the interpretation is of
'
As
for
the twelfth
is
seen, this
the word.
shall
come
calamity,
so as to be in
together.
But,
nevertheless,
fall
be
before them.
And
they
joy.
And
and
in that time,
its
built,
oblations
be again established,
ministry,
:
and the
to their
shall again
come
to
glorify
it
But
it
shall
come
be
the ruin of
many
all
nations.
seen.'
These are the bright waters The other waters which were
and they represented times of trouble and conflict, which are described at some length and all who survived these should be delivered into the hands of
;
the Messiah.
These
last
124
bk.
i.
re-
Baruch,
wonder
the
goodness of God.
He
is
he shall not die. though he must depart from But before his removal he must go and instruct the
the earth,
people.
We are
to the
people, and admonished them to be faithful, holding out hopes that their brethren might return from the capThe people promised to remember the good that tivity.
to them,
to write a
Babylon.
He
promised to do
so,
by the hands
and a
by means
of a bird.
under an oak, and wrote two three men to Babylon, and the other
One he
sent
to the tribes
by beyond
He charged the Euphrates by an eagle which he called. the eagle not to pause till he reached his destination and, to encourage him, reminded him of Noah's dove, of Solomon, in the time of his Elijah's ravens, and how
; '
he wished to send or to seek anything, commanded a bird, and it obeyed him as he had
reign, whithersoever
commanded
lxxxvi.).
it.'
Then
the letter
is
tive tribes to
be
faithful, in
to a happier lot.
The
last
how
neck,
and despatched it. The work whose contents we have thus summarised was, according to its title in the manuscript in which it
has been preserved,
'
translated
from Greek
its
into Syriac.'
thought and
en.
r.
125
language,
in Greek.
may
of no great importance
More
material
its
is
it
and
was
religion of
author.
it
Though
it
is
rich in
The book
is
also
pervaded by the strong and exclusive feeling of a Jew, confident, amid the most terrible humiliations, in the
divine election of his race.
I
In support of
this affirmation
foliii.
may
Baruch says
'
and
the
name
will
of Israel be again
who
shall
to
whom
xli.
in thy law?'
In ch.
he laments that many of God's people had thrown away the yoke of the law. In ch. xlviii. he pleads with God,
'
For
this is
the people
like.
But
heart
my
we trust, because, lo thy law is with us, and we know that we shall not fall, so far as we keep thy
In thee
ordinances.
that
We
shall
this,
are
we have not been mingled with all named one people, who have
For we
from one [God, or law-giver], and the law which is among us will help us, and the excellent wisdom which is in us
condemned to punishment 'because they have despised my law, and stopped their ears that they might not hear wisdom or receive understanding.' The good, on the other hand,
will aid
us.'
In ch.
li.
126
are
'
be:, i.
who have been saved in their whose hope the law has now been.' In eh.
told that
'
works, and
lix.
we
are
the
'
was given
in the
time of Moses.
cause
'
Josiah
is
commended
be-
in the
law
who
acted
the land
all
life.
But he
in
one who
shall receive
be
In ch.
lxvii.
we
of Zion
is
the
smoke
quenched from
to
.
.
Zion.'
'
In ch.
of
'
lxxii. it is
men
all
all
those
who
shall
remember Zion
and the law, the holy land also, and their brothers, and the testament, and their fathers, and the feasts and sabbaths, and to deliver the traditions of the law to their sons and in ch. lxxxv. they are reminded that while
'
'
their fathers
them,
'
had 'prophets and saints' to intercede for now we have nothing but the Mighty One and
l
his law.'
who adhered
this
to the narrowest
Jewish position.
In considering by
whom
book was
written,
we
cannot
fail
to
When no more
of
it
tribes,
was known than the letter to the nine and a half Dillmann had already observed its relation to the
to the law, see also chapters xliv., xlvi.,
ch.
i.
127
proceeded
at
last
open
to investigation,
Ewald
lypses, without
any misgiving,
same author. 2
Withboth
we may
and so
much
originality as not to
be
fairly
open
to the charge of
plagiarism.
subject,
we may
In
more
striking resemblances.
is
to ac-
and awaken
is
an
man from the time of the Babylonian captivity, and the thoughts which he reveals are communicated in supernatural conversations and visions. The partition of
eminent
the matter into seven scenes, divided for the most part
from one another by intervals of seven days, is characteristic of each and if Ezra has finally to devote forty
;
his re-
earth.
The
the cedar in
Ezra 4 compared with that of the vine Baruch 5 (each in the fifth part), the
terror
awakening
1
through
'
caused
TV
in
by a supernatural
Pseudepigr. des A.
Herzog, S. 316.
sq.
2 3
Gesch. des V. I.
vii. S.
83
xi.
xiii.
39
Baruch, lxxvii.-lxxxvii.
5
xxxvi,
128
bk.
i.
human
the
number
3
of
before the end could come, and that the souls of the 4 good were kept in storehouses till the resurrection, the importance attached to Adam's transgression, with the appeal beginning in each, 0, what hast thou done,
'
Adam ?
and many other points of resemblance, certainly indicate a very close relationship between the two books. This is not the place to institute an exact comparison of but I may mention one or their doctrinal statements
'
two
differences.
The period
left
years,
is
in
Baruch 7
quite indefinite
and nothing
is
In
4th Ezra
complaint
is
made
that
the people of
God
altar
ought
to
be punished by God's
own
hands, instead of
being trodden
down by
unbelievers,
was demolished and the Temple destroyed, the ark of the covenant plundered and the holy things contaminated where the context shows clearly enough that all this misery was supposed to have come from the hands of But in Baruch 10 the enemy are deprived of enemies. Jerusalem is overthrown by the greatest triumph and all the holy vessels are rescued by the same angels
;
;
heavenly interference
This curious fancy
1
from
the greed of
the
spoiler.
dif-
suggested by the
2 3
4
5
G
8
Ezra xii. 3 Bar. liii. Ezra iv. 3 sq. v. 36, sq. Bar. xxii., xxiii. Ezra iv. 36-7 Bar. xxiii. Ezra iv. 35 (vi.) 54, GO, 74, &c. Bar. xxi., xxx. Ezra vii. 48 Bar. xlviii. 7 See xl. and lxxiii. vii. 28, 29.
;
v.
20, 30.
x. 21, 22.
10
v.- vii.
en.
r.
129
ficulty
some
must now endeavour to ascertain the date at which the book was written. Ewald assigns it to the reign of Domitian x but as in his History he gives no
arguments, but merely refers to the Gbttlnger
zeigen,
gel.
We
An-
which I have not been able to see, I can pronounce no opinion upon his reasoning. That the work was composed after the destruction of Jerusalem by Titus
seems to follow conclusively from ch. xxxii., where this prediction is given After a short time the building of
:
<
it
may
be built again.
But up
again after a time, and shall remain desolate for a time. And afterwards it must be renewed in glory, and shall be
crowned
for ever.'
the second
Temple removes
of doubt as to
kingdom in ch. xxxix. It is kingdom which formerly destroyed Zion should be itself destroyed, and made subject to one [that is, the Persian] that should come after it. Again,
there said that the
that also should be destroyed after a time, [the Macedonian] should arise
and a third
its
and rule
for
time,
and
be destroyed.
arise,
And
which should rule for many times, and be lifted up and when the time of end approached, the Messiah should be revealed. Ob;
kingdom
its
is
the
Eoman Empire
is
speedy downfall
and shown by
;
some expressions in which he speaks from his own point of view, and for the moment forgets to adapt his language
to the time of Baruch.
In ch.
xxiii.
it
'
For
is
it
truly
my
redemption
1
is
near, that
I. vii. S.
may come,
nor
Gesch. des V.
84 and 86.
130
v,k.
i;
distant as formerly.'
is
The consummation
.
which the Most High will make, is extremely near and by no means far off is the consummation of his judgThis expectation would probably suit the bement.' ginning of Domitian's reign as well as any later period to
.
.
me
much
dependence on general allusions to civil wars, disasters, and earthquakes, which, as we have seen in the case of
4th Ezra,
may
ferent times.
still
with a little ingenuity be adapted to difBut that the destruction of Jerusalem was
fresh in the
memory
of the writer,
his
work
an incident which he connects with the Babylonian He says that, after the angels had overthrown period. walls of Jerusalem, a voice was heard from the the
interior of the
Temple, saying,
he
'
Enter,
enemies, and
the house has
come,
deserted
adversaries, for
it.' *
who guarded
Compare with this the story of Josephus, when engaged at their ministrations in 2 the Temple, heard a voice, saying, 'Let us remove hence.' suddenly the doors This tale is given also by Tacitus of the Temple were opened, and a voice louder than the human was heard, that the gods were departing.' 3
:
'
There
is,
may seem
to
afford us a
more
Eefer-
'
which
is
to take place
necessity comprise
1
many
2
He
is
Ch.
vili.
Hist, v. 13.
Chs. xxvi.-xxviii.
ch.
I.
131
after
that time
and
a deis
in-
of that time
1
4
be two
'
weeks.'
The
seven weeks
ix.
25.
'Two
is
can hardly
mean anything
This interpre-
who
The
weeks
'
to
'
parts
seems decisive
is,
and we
therefore arrive at
in all probability,
final
fourteen
years,
as the
period of the
tribulation,
war
year
in
65
[?
66]
a.d.,
All
this,
however,
that
very uncertain.
We
we
would be that the book was published some time before But the end of the second week, that is, before 84 a.d.
as Wieseler
3
points out,
we ought
but the seven weeks from the destruction of Jerusalem, and then the two weeks immediately preceding the appearance of the Messiah would comprise 105-119 a.d. Hence Wieseler concludes that the book was written in the
time of Trajan.
There
is,
and the argument can only avail to prove that the work If it was composed a.d.
after 4th Ezra, this extension of time for the
appearance
septem kebdoniadaruni.'
2 3
'Das
vierte
Buck Esra/
in tbe Studien
und
k 2
132
bk.
i,
and
if so, it
must
This,
an insecure basis on which to rest, and we must be content with the conclusion that it was written after the destruction of Jerusalem, but not so long after
as to impair in the author's
mind
memory
133
CHAPTER
II.
LYRICAL LITERATURE.
The
in
this title
J.
were
first
given
to the
L. de la Cerda,
who
text of a single
manuscript. 1
Greek some
'Codex Pseudepigraphus Yeteris The manuscript from which De Testamenti,' in 1713. la Cerda's edition was taken is, it seems, no longer to be Fabricius, 2 however, referred to one which was found. said to exist in the Imperial Library at Vienna; and
emendations,
Hilgenfeld, having procured a collation of this with the
text of Fabricius,
made
use of
it
in preparing
the
'
new
which appeared in
his
Messias
Jiukeorum.'
That these Psalms proceeded from a single author is That evinced by the unity of their thought and style.
they were originally written in
certain
1
Hebrew
5
is
regarded as
by Ewakl
and Dillmann.
i.
Hilgenfeld, however,
3 See his Prol. p. xii. sq. Since the appearance of this work editions have been published by Geiger (Der Psalter Salomons, herausgegeben und erkliirt von P. Eduard Ephraem Geiger. Augsburg, 1871), and Fritzsche (in his Libri Apocrgphi Vet. Testamenti, Lips., 1871). The latter of these I have not had an opportunity of seeing. 4
5
Anm.
1.
Herzog, Eneyk.,
art.
'
Pseudepig.
d.
A. TV
S. 305.
134
LYRICAL LITERATURE.
bk.
i.
contends for a Greek original, chiefly on the ground that the Wisdom of Solomon seems to have been used by
'
'
posed in Egypt. 1
conclusive
;
me
on the other hand, the Hebraic structure no greater than we should expect in a writer whose Greek style was formed upon Biblical models. 2 There is a certain Hellenistic breadth in the spirituality of the author's thought and his very scanty
but,
of the language
is
but never-
he had known them with the bitterness of a personal Perhaps we might reconcile these conflictexperience. 8 ing appearances by supposing that the writer was a native
of Palestine, but had been driven away, partly
by
his
by the invasion which he regarded as a divine judgment on the sins of the people. The supposition derives some
support from express indications in the Psalms.
18, having spoken of the iniquity of the
' : '
In xvii.
Those who love the synagogues nant the author adds of the holy fled from them,' and were scattered. In verse
'
'
thrust us out
'
;
'
but in verse
23 he prays that God will raise up to them their king, the son of David,' as though he himself were no longer in Again, in viii. 33-35, though the the midst of them. different interpretation, he seems to words may bear a
include himself in the dispersion of Israel
:
'
Turn,
to-
us,
and pity
us.
Bring
p. xvi.-xviii.
many
readings
may be
of a
3
Hebrew
original, S. 20-23.
He
thinks the
as late
See especially
ii.
23, 24:
viii.
1-7
xvii.
13:
en.
ii.
135
ness
with
is
us,
not intrinsically
proved by the statement of Josephus that at the time of the invasion of Judea by Aretas the principal men
the Jews
left
among
for, as
we
Psalms refer in
It is
all
likelihood to
that it may have been to moreHhan the historic eye of the author that God showed the body of the oppressor
Egypt. 2
Ewald, 3 with
whom
agree,
composed soon after Anhad taken and plundered Jerusalem in tiochus Epiphanes 6 F. C. Movers, who is followed by the year 170 B.C. 10 9 8 Hilgenfeld, 7 Keim, Schiirer, Hausrath, and others, refers
them to the period subsequent to the capture of Jerusalem by Pompeius in 63 B.C. The writers, however, who
adopt the latter view
differ
to the
number
of Jeru-
In order to
we must
review
We
gives
title
of the Psalms
it
no clue
by the author
or
seems to be no reason for its existence except the fact that one thousand and five songs are attributed to Solo1
Ant. xiv.
2, 1.
iv. S.
ii.
30, 31.
S. 420.
Gesch. d, V. I.
392.
S. 305.
Herzog, Messias,
5
6
Herzog, Pseudep.
d.
A. T.
Hilfswtssensc/wften,
Freiburg
7
ini
Breisgau, 1847-60.
3 '"
Gesch. Jesu,
i.
S.
243.
i.
Neutest Zeiigcsch.
S. 108.
136
LYRICAL LITERATURE.
in 1
bk.
r.
mon
his
Kings
iv.
32
for the
work
it
itself
makes no
and
xvii.
pretend to speak in
in
i.
name
The
words
sq.,
be so construed. 1
re-
time
and
num-
ber or variety.
in
will
The
This description
to decide
but Ewald contends that the references to the defilement 3 of the Temple by Israelites are suitable only to the time
of Epiphanes.
must be regarded
faith
;
as pointing to apos-
they
may
wickedness of those
who
administered the
is
On
his
'
is
difficult to reconcile
The
writer ends
:
The king
in transgression,
in truth,
and the people in sin.' 4 As there was no king of the Jews at the date which he prefers, Ewald boldly asserts that
Epiphanes was the king intended
closing years of the
1
;
but
it
is
surely
more
Hilgenfeld, in the
Maccabean
period.
The
description
In the former the writer refers to his children, evidently meaning the describes by fipas the line of David but in neither is
;
2
3
i.
i.
7,
ii.
3,
9-15
sq,
8;
ii.
3;
:
viii.
12-14.
xvii.
22
m\
[6]
Aaoy iv ofxapria.
en.
ti.
137
who
friendly to the Pharisees, but shattered his constitution by drunkenness, and issued the most savage orders for
among
bulus,
his concubines
1
-,
and
in an adverse eye
it
would
whose quarrel
vention of the
Eoman
power.
And
again,
we
learn from
usurpers
who
the royal authority was in the hands of This did not belong to the line of David.
statement applies to the Levitical dynasty of the MaccaAgainst these rose up a man foreign to the Jewish bees.
race.
This expression may, as Hilgenfeld supposes, point to Antipater the Idumean, who was the chief instigator of Hyrcanus against his brother, and by his machinations led
2
or
it
may,
3 as Schiirer,
perhaps with more probability, suggests, refer to Pom4 The divine judgment on the usurpers and their peius.
denote anything more specific than the general collapse of the Maccabean rule, may, with Hilgenfeld, be
seed, 5
if it
who in 48 B.c, was and of his son Alexpoisoned by the Pompeian party, ander, who suffered decapitation in the same year. Notwithstanding the corruption of the age there had
been a time of great prosperity the people were wealthy 6 This deand glorious, and were exalted to the stars.'
; '
scription,
which
man
1
Maccabean kingdom.
and 15,
Josep. Ant.
xiii.
14, 2,
5.
3
xv ii.
9.
Neutest.
Zeitg-.
142.
There
is
to
133
fortunes
x
LYRICAL LITERATURE.
bk.
i.
and we may compare the expression of the Psalmist, they were exalted to the stars \v\\fo)0r}crav ecos
'
'
roiv aarpcov],
'
a nation preiirl
[edvos
[xiya irpo-
repov alpofxevov].
The
by a sudden war 2
a circumstance which
3
of the
This
fact,
in
Epiphanes,
who
whether the writer would refer in this obscure way to Antiochus when he had already been king for more than five years, and though he attacked Jerusalem on his return, not
from Eome, but from an expedition into Egypt. On the other hand, the language admits an unforced appliIt may further be suggested that cation to Pompeius. the comparison of the war to a hurricane of fire borne
'
through a desert
'
may
who came
little
further
may be
connected with
event
and afterwards
the world.
determine for
The
rulers
Ant. xiv. 4
viii.
4 and
5.
i.
viii. 1.
3
5 7
16.
1.
4
6
viii. 2.
viii.
12-14.
20
viii.
18
sq.
en.
ii.
139
to
him the
battlements.
in counsel,
He
;
clean water
daughters.
and shed the blood of the inhabitants as unand he carried off their sons and their
Notwithstanding
a
this betrayal
of the city
by
down
battering-ram,
1
nations went
up upon the
altar.
Now
this curious
He was
The
up within
Pompeius was obliged to bring up a siege-train from Tyre and it was not till he had battered down the largest of the towers, and effected a breach, that he was able to The priests would not forsake carry the place by storm. Some of the detheir duties, but fell where they were.
fenders leaped from the precipices
; ;
houses and twelve thousand perished in the slaughter. Pompeius himself entered the holy of holies. Aristobulus and his sons and daughters were carried away captive. 2
To
the theory of
Ewald the
facts
In
neither of the sieges under Antiochus Epiphanes is there any reason to suppose that there was a double process of capture. In the first Josephus 3 says that Antiochus took
him having The treason is not mentioned in 1st opened the gates. Maccabees 4 and we know not from what source Josephus At all events, if we admit the has derived his statement. treason, there is nothing to show that it was followed by
the city without fighting, a party favourable to
;
a regular siege.
On
by means
2
4
i,
of false professions
ii.
1, 2.
xii. 5, 3.
Ant.
140
of peace. 1
LYRICAL LITERATURE.
bk.
i.
The
Psalms
to the
Temple
point clearly to
If
xvii.
any doubt
still
we may
turn to
we
Roman
rather
There
is
In
ii.
'
God showed me
on the mountains of Egypt, body scorned on land and sea, 2 marred upon the waves
bury him because he scorned him [i, e. God] with dishonour he considered not that he was a man, and considered not the future. He said, I will be lord of land and sea; 3 and he acknowledged not that God is great, mighty in his This is no description of the end of Epigreat power.' phanes and Ewald is obliged to regard it as the expression of a hope founded on the prophecy against the great dragon of Egypt in Ezekiel xxix. This is very far-fetched.
with
indignity,
much
to
Why
'
remind anyone of the king of Syria, and cause him to anticipate for him so remarkable an end? The very natural comparison of the oppressor to a dragon in verse 29 lends but a feeble support to this explanation, though
it
may have
1
suggested
it.
description,
xii. 5, 4 1st Mac. i. 30. omit the doubtful vnep eXa^to-rov. 3 Hilgenfeld says, haec soli Pompeio conveniunt, non Antiocho Epiphani.' See, however, 1st Mac. l. 17 he entered into Egypt with a great multitude and a great navy [iv aruXco /xeyaXcu],' and 2nd Mac. v. 21, weening in his pride to make the land navigable, and the sea passable by
-,
Joseph. Ant,
I
'
'
'
The
applicability of the
words
to the
is
obvious.
en.
ii.
141
must
recall the
murdered near Mount and though the fatal blow was not inflicted on the mountains,' his head was cut off and sent on shore, and it was there that the proofs of his end were exhibited to the world. His body was left to the bufletings of the waves
reader of history.
Casius in Egypt
'
He w as
T
really
Litora
Pompeium
feriimt,
trnncusqne vadosis
Hue
It is
freedman performed such hasty and imperBut the stealthy ceremony could hardly be called a burial, especially for
one
to
be followed
to
an honoured
:
men
parvo
membra tegentem. 2
That the event here narrated had actually occurred is further evident from the tone of satisfaction with which the Psalm closes. The great leaders of the world are
called
upon
to behold the
who
fear
God
that the
one
to
come
justifies
Pompeius, which took place in 48 B.C. If the date thus reached on independent grounds be
it
correct,
is
unequi-
Lucan, Pharsalia,
viii.
j^j
x.
380-1.
142
vocal.'
xvii.
*
LYRICAL LITERATURE.
In support of
xviii. 8,
bk.
i.
this allegation
is,
he merely
refers to
and
that
In
be the
reading
is
open
to suspicion.
On
are appealed to
is
strongly marked.
is
The
purification of
The Messiah
his chastening
their king. 3
They
as
child, 7ratSa) of
God. 4
is
5
upon them
first-born, only-
and it will be their privilege foreigner dwelling any more among them. 6
begotten son
to
have no
When we
'
add that the Messiah is nothing higher than a son of David,' 7 and that there is not the faintest trace of any acquaintance with the facts of Christian history, we need have little scruple in rejecting Griitz's hypothesis as without foundation.
1
iii.
S. 439,
Anm.
3 6
2 5
xvii. 47.
4
7
xvii. 81,
143
CHAPTER
III.
HAGGADISTIC LITERATURE.
Little Genesis.
Book
of Jubilees,' or
'
Little
known
It
to us only
to
by
be
in ancient writers.
till
was supposed
irretrievably lost,
the
missionary,
it
sented. an iEthiopic
copy of
of Tubingen in 1844.
rately
made by an Abyssinian
its
it
errors
he could,
German, and published his version, divided by him into fifty chapters, and accompanied by
in Ewald's
'
notes,
schaft,' in
script
the two Dillmann was enabled to publish an edition of the iEthiopic text in 1859.
In 1861 Ceriani, as has been previously mentioned, printed copious fragments, embracing nearly one-third, of an old Latin translation of this work. 2 In 1874 Eonsch published a revision of
this
it
a Latin transla-
tion
*
1851, S. 1-96.
It
is
from this
not divided- into verses I shall generally give the page as well as the
Monum.
I.
fasc.
i.
144
HAGGADISTIC LITERATURE.
bk.
i.
of the iEthiopic. 1
The
text
is
mentary upon the work. It is much to be regretted that this edition was not furnished with a revised copy of the complete German translation, in place of which we have
2 only a brief synopsis of the several chapters.
The
contents of the
3
book may be
briefly described as
a haggadistic
its
name
of 'Genesis,' to
Little
is
'
is
its
inferior authority.
The
history,
how-
of the Israelites
the angel
in
made to Moses who went before the camp this way the author seeks to
makes
of the work,
the
'
Book
of Jubilees,'
is
peculiar chrono-
logical
arrangement.
The recurrence
is
of the
year of
2,450 years,
to
are assumed
The Jubilee
division the
period
is
According to
this
and months.
leading purpose of the author was to carry the
der Jubilaen
ode?- die
One
1
Das Buck
For the subject of the above paragraph, see Ewald's Jahrb. der bib. Wiss. Bd. ii. S. 230, and Ronsch S. 1-8. 8 The meaning of this term will be explained in the chapter on the Talmud.
4
Ch.
1.,
S. 69.
ch. in.
145
Jewish cultus back into the patriarchal period, and thus invest it with a new sanction, and emphasise the eternity
of
its
obligation.
Thus he
relates that
Abraham
built
an
and erected
tabernacles for himself and his servants, and this was the
of tabernacles that was celebrated upon earth and having described the ceremonies, he adds, For this reason it has been decreed in the tablets of heaven confirst feast
'
cerning Israel, that they shall celebrate the feast of tabernacles joyfully for seven days in the
seventh
month,
there
by
year.
Nor
sit
for this
is
for
it
and
put crowns upon their heads, and take leafy branches and willow from the torrent.'
The
Hebrew,
'
Book
of Jubilees
'
was
we know from
who
4
in
says that he has met with certain Hebrew words an apocryphal book which is called by the Greeks
2
The ^Ethiopic version, however, is proved by the retention of Greek words to have been made from a Greek translation and Eonsch has shown
MiKpoyeveo-is.'
;
by
in Palestine
may be
reasonably
;
Hebrew language
and
the constant
Gentiles,
1
demand
and Dillnianns Latin translation in the from the German. 2 Epist. 127 (al. 78) ad Fabiolam, mansiones 18 and 24. The passages are quoted by Ronsch, S. 265-6.
Ch. xvi.
differ
3
S.
439-444.
146
HAGGADISTIC LITERATURE.
ek.
i.
but in Palestine, and the introduction of Palestinian haggadah rather than Alexandrine allegory. 1 The author
certainly belonged
to the class of
men
learned in the
a
Scriptures
but
it is
mem-
sects.
He
Prom
it is
unfor-
book
We
no hesitation in placing it before the destruction of Jerusalem for it is assumed throughout that that city is the
;
Eonsch 3 appeals
first
to a pas-
sage in the
first
was
still
standing
'
From
the
creation
till
the time
for ever
when my sanctuary
and ever
.
.
shall
be built
among them
and everyone shall acknowledge that I am and the king on Mount Zion from the God of Israel
.
eternity to eternity.'
and the destruction of the sanctuary by Nebuchadnezzar is just as little mentioned as its destrucMore conclusive is the ordinance respecttion by Titus.
the ideal temple
;
'
it
is
it
outside
is
Lord
4
an injunction which
in-
on
at
some
length.
may be
by the Eomans. But how long before, it is less easy to Eonsch thinks that he detects in the work an antisay.
1
2
3
S. S.
524-7.
529
sq.
and
Scliiirer,
4
Lehrb.
cler n.
Z. S. 462-3.
Ch.
xlix.,
ch. in.
147
too obscure to
Christian tendency. 1
justify
more than a
is
conjecture.
The
strongest evidence,
obli-
to
my mind,
Law, and the endeavour to trace it back to the patriarchal period, which might seem to be intended as an attack on the Pauline position but in the absence
gation of the
;
of direct allusion
vincing.
we
this as
very con-
Eonsch supposes that some ten or fifteen years must be allowed for the influence of Christianity to have
made
itself felt
and
work could
it
Eomans which
was
made
;
hence he arrives at
Dillmann contents himself with the vaguer statement that it was composed in the first Christian, perhaps as early as the first prefifty to
from
Christian century.'
is
founded on
of Enoch,'
contains to the
itself in
'
Book
to
Twelve Patriarchs,' which prove that it was written between the dates of these two works. 5 Hilgenfeld, believing that the hatred of Esau manifested by the author
points to
Herod
the Great,
is
of opinion that
it
was pub-
content with a
less precise
determina-
book
as representing
in a period not
very remote
528-9.
S.
518-20.
l
S.
517-18.
S.
4
5
6
Herzog's Encyk.,
Jahrb.
cler bib.
Wiss.
S.
90
sq.
L 2
148
CHAPTEE
IV.
THE TARGUMS.
It might well seem superfluous for one
who
has no pre-
on
the
Targums, when
5
the admirable
article
'
of the late
lamented Mr. Deutsch, in Dr. Smith's Dictionary of the 1 But is accessible to every student of theology. Bible,
such important materials are contributed to our present subject by these ancient paraphrases that it is necessary,
for the sake of completeness, to
most
essential points.
The question
PU'JS,
the one
with which
we
a translation or explana-
used specifically to denote the Chaldee or Aramaic versions of the Old Testament. For the remote origin of these versions we must go back to the Babylonian captivity.
life
had
its
effect
Jewish people gradually lost the use of their ancient tongue, and became unable to understand their own
Scriptures.
up,
it
was
found necessary in course of time to accompany these lessons with a translation into the kindred Aramaic, the
1
Reprinted
in Literary
a brief Memoir.
Remains of the late Emanuel Deutsch. With London, 1874. Pp. 319-403. My references will be to this
volume.
OH. TV.
THE TARGUMS.
of the people
!
:
149
and
it
ordinary dialect
into
was thought
a paraphrase
or a comment.
4
Hence
?, drago-
(tW grew up man), whose business it was to translate the verses read from the Hebrew by the reader. For a considerable period these interpreters were required to dispense with at least the public use of a manuscript, and it is quite uncertain at what time Targums were first reduced to Zunz affirms that there were written Aramaic writing.
a regular class of interpreters
translations of
as.
early as the
Asmonean
period
but the
earliest
written
Targum
about which we have direct information appears to have been one of Job, and of that we can only say that it was
3 written before the destruction of the Temple.
But
at
first
Targum, the
translator
was
still
expected,
on
his
memory
rather than
that
the codex.
'
It is related
in the Jerusalem
Talmud
a reader wished to
make
was not allowed what was given in writing (the Bible) must remain in writing, but what was given orally must remain oral.' 4 This prohibition
this
1
till
tions
were not in use, hut the lesson was followed by an explanatory discourse, and that it was not till the later centuries that for this discourse was See his JEinleitung in das Alte substituted an extemporaneous translation. Testament. Yierte Ausg. 1823, ii. S. 15-17 and 21.
2
Die
gottesdienstlichen
Ein
Beitrag zur Alterthumslamde und biblischen Kritih, zur Literatur- und ReliBerlin, 1832, S. 61. gionsgeschichte. 3 Zunz, S. 61-2. Geiger, Urschrift und Uebersetzungen der Bibelinikrer AbMngigkeit von del' innern Entwickelung des Judenthums. Breslau, 1857.
Excurs
ii.
'
Das jerusalemische Tharguni zum Pentateuch.' S. 452. On Targums till after the time of Christ, see Eich4,
sq.
Megillah
quoted by Frankel,
Zu dem Targum
der
Prophetm.
Brealau, 1872.
S. 19.
150
is
THE TARGUMS.
bk.
i.
may
among
the Eastern
was used, the Targum Jews. But in acquired a character of fixity, which prevented it from adapting itself to the changes of thought and interpretawhatever way
it
by the labours of the Eabbinical and in time the divergence between the popular paraphrases and the explanations of the learned became so marked as to occa1 This was thoroughly sion the necessity of revision. out only in Babylonia, where it resulted in the carried production of the Targums which have come down to our own time under the names of Onkelos and Jonathan ben In Palestine the difficulty was met by the inserTJzziel.
schools in the post-Christian centuries
;
and additions, thus leading to a strange Of the edition thus blending of old and new materials. produced we possess, in part, two recensions, the Jerusalem Targum, and that of Pseudo-Jonathan. In order to see the evidence for these statements we must quit our more general treatment of this branch of literature, and
tion of corrections
attend to
its
separate representatives.
the Pentateuch,
language
it
for the
most part
It is
adheres faithfully to the sense of the original. careful, however, to soften anthropomorphic expres-
sions,
and in a few passages it indulges, though with unusual care and delicacy, in that expansion of the literal meaning which is known by the name of haggadah. It is of course in these portions, where the translator becomes the commentator, that we must look for traces
1
ii.,
S.
452-3.
Noldeke, Die
alttesta-
Aufsatzm
ch. iv.
THE TAEGUMS.
151
make
its
of
the
;
upon
date
But the use which we are entitled book in this respect clearly depends and on the question of its date and
The earliest Jewish writing in which Onkelos is mentioned represents him as a proselyte, and a disciple
1 of Gamaliel the elder.
in the
The scanty
if
references to
Babylonian Talmud 2
;
and
we
is,
all
we can
and
say
was a
is
country.
What, then,
omit the
title
the evidence
is
of the Pentateuch
If
we
amounts to no more than a single passage in the Babylonian Talmud, where E. Yeremyah, and, the following words are found according to others, E. Chiyya bar Abba, said, " the Targum of the Torah [the Pentateuch] was made by Onkelos the Proselyte from the mouth of E. Eli'ezer and
in the manuscripts,
:
'
E. Yehoshua."
'
of this tradition
it
is
Our doubt about the trustworthiness at once awakened by the fact that
[Aquila] the proselyte
made
the
Targum
4
;
and w e cannot help suspecting that the later writer confused the Greek and the Chaldee translators.
Yehoshua'
1
Tosiphtah,
p.
drawn up soon
after the
Mishnah.
ii.
Deutsch,
2
335.
S. 36,
Anm.
is
q,
and in
The
original
given by
Eichhorn
4
ii.
S. 36,
i.
Anm.
q.
Megillah
11.
The
original
words are
in Eichhorn, ibid.
152
This suspicion
is
THE TARGUMS.
confirmed
bk.
i.
when we
and that the name of Onkelos may be only a The two accounts might, Babylonian form of Aqilas. 1
each,
nevertheless, appear to confirm one another if
it
could
be supposed that Aquila was the author not only of the Greek, but of the Chaldee version. But of this there is no evidence whatever, and Frankel takes perhaps unnecessary pains to refute such an hypothesis. That Aquila
is
Targum
is
proved by comparing
with
by the
fact
Jerusalem Talmud. 2
therefore, completely
Our
fails
Targum from
birthplace.
It is
3
;
lonian
Talmud
the
name of
*
its
supposed author,
This
trust
to
referred to as
'
we
translate.'
if
and
direct evidence
is
confirmed,
we may
p.
D^pK
or DTpy.
S.
37-8
Deutsch
339
Geiger,
Zeitsch.
1871, S. 86-7; Frankel, Zu dem Targ. der Pr. S. 4 sq. Uebers. S. 163-4, thinks that Onkelos stands for
Mkolius, a name which belonged to a proselyte soon after the destruction of the Temple, but that it was substituted, as a more current designation, for Gratz, Gesch. der Juden Aquila, a name unknown to the Babylonian Jews. iv. S. 437-9, identifies Onkelos with the Aquila whom the Christians falsely, as he thinks, and in defiance of chronology, represented as a companion of
Paul's.
2
3
Zu dem
sq.
Anm.
e.
CH. IV.
THE TARGUMS.
by the nature
153
of the
language, which
is
not,
as
genuine Chaldee, but the Babylonian dialect of the fourth This judgment is, as we have seen, confirmed century. 1
But Zunz pronounces the language to "be West-Aramaic, 2 and Noldeke, while admitting that the final redaction of the Targum was made in Babylonia, declares that its dialect, which was a rather more recent development of the Palestinian Aramaic employed in some books of the Old Testament, has generally been
by Frankel.
preserved intact,
common
and has not been replaced by the Babylonian dialect which is known to us from
Between these conflicting judgments I am not competent to pronounce but perhaps a Babylonian revision of a Palestinian Targum would exhibit phenomena favourable to either view. This would seem to
the Talmud. 3
;
who
ascribes to
Palestine
that
l
'
the substance
itself, i.e.
idiomatical signs
point to
no
doubt
that
the
work But if
present form
so, it
cannot well be
more
To
assigned
by Frankel. 6
Deutsch places
it
and maintains
is
guaranteed by
whole
2
linguistic charac-
by
Die
This
its
mode
Lit
of procedure, and
4
by the acquaintance
Die Gott. Vortr.
P. 343.
in das
S. 65.
Jiid. Zeitsch.
alttest.
is
1871, S. 93.
S. 257.
3
5 6
also the
A. T.
S.
42-47.
Zu dem
P. 342.
154
which
1
it
THE TAKGUMS.
bk.
r.
am
pre-Christian
origin,
rests
his
argument
chiefly
upon
which
Hebrew
text
were
Temple was
still
standing
He
27
is
in the case of
xlix.
Genesis
thus
and
be
Morning and
and
been sanctified.' There is here an unquestionable reference but then, as Gfrorer himto the Temple and its sacrifices 3 self points out, this same explanation is retained in the Jerusalem Targum, which he admits to be as late as the
;
sixth century. 4
He
will
apply
infer
Targum
we can
from the instances adduced by Gfrorer is that the traditional interpretation was sometimes faithfully preserved.
Quite in conformity with this result
that the
*
is
Geiger's conclusion
Targum
und
is
Urschrift
and
1872, S. 199.
2
3
i.
S.
36
sq.
4
S. 58.
ch. rv.
THE TAEGUMS.
155
Targums in accordance with the principles which had become prevalent in the Babylonian schools * for in a redaction many older elements would be inevitably re;
tained.
It
how
the
Targum
came
tion
to be ascribed to Onkelos. might seem to be that of Eichhorn, who believes that the real translator was so called, and that the cause of confusion between him and Aquila was due to the similarity of their
was
at last
and the Talraudists were glad to supply the deficiency by 2 borrowing from the history of the Greek translator. The more recent critics, however, have inclined to the opinion that it was called the Aquila- or Onkelos-Targum out of compliment to its merits, and especially on account of the
unusual strictness with which, like Aquila's version,
it
text. But as it is only the later by that name, it may almost seem more probable that its ascription to Onkelos was entirely owing to an accidental confusion on the part of those who were familiar with the Chaldee, but not with the Greek trans-
Eabbis who
lation.
t beis
Uzziel, or
'
the Tar-
gum
books which
in paraphrase
is
translates,
it
indulges
much more
freely
and amplification than that of Onkelos, and therefore richer in the portraiture of Jewish beliefs and
According
1
hopes.
to the Eabbinical tradition Jonathan, the
1871, S. 87-03.
a
Jiid, Zeitsch.
156
THE TARGUMS.
bk.
t.
Hillel's, and consequently Our and wrote before Onkelos. there were eighty Eabbis hand down,' says the Talmud disciples of Hillel the elder, of whom thirty were worthy
'
; '
of having the Shechinah dwelling above them, as it did above Moses our master (peace be on him !) thirty were worthy of having the sun to stand still for them, as it did
;
for
Nun
twenty, in
fine,
middle between these. The greatest of all ben Uzziel, and the least of all Yochanan ben Zakkai. They say of Jonathan ben Uzziel that, when he sat and worked at the Law, any bird flying over him was imme1 The Targum which now bears his name diately burned.'
.
is,
however, confessedly later than that of Onkelos, with which it indicates some acquaintance. 2 This may prepare
us for the farther fact that the evidence on which
it
has
It
been ascribed
consists of a
to
him
is
single
continuation of the
Onkelos
'
The Targum
was made by
and Malachi.
And
in that
is this who has revealed my secrets man ? " Up rose Jonathan ben Uzziel and said "It is I who have revealed thy secrets to the But it is known and revealed before sons of man.
Who
my
honour have
among
other
done
it,
nor for
Baba Bathra,
134a,
quoted,
works,
in
De Wette's
Eirdeitung in die Bibel Alien unci Neuen Die Einleitung in das Alte Testament. Neu bearbeitet von Dr. Eberliard Schrader. Achte Ausg. Berlin, 1869, 70 Anm. a. S. 126. The original, as far as ben Zakkai is given in|Eichhorn, Einl. in d. A. T. S. 62, Anm. I. 2 See Zunz, S. 63. One passage is cited from Onkelos without alteration, and another almost without alteration.
Lehrbuch
tier Mstoriscli-hritisclien
Testaments.
Erster Theil.
'
'
en. iv.
THE TARGUMS.
157
;
the honour of
that
my
father's house,
the disputes
may
:
cease in
And he
was heard " Enough " And why ? Because the day of the Messiah is revealed therein.' 1 It is clear that no reliance can be placed on this account. It seeks to derive the authority of the Targum from the Prophets themselves, and at most it represents a vague tradition that Jonathan was the first to publish what had previously been confined to the secret line of oral transmission. Our historical facts must be sought elsewhere.
when
a voice
Targum
!
to the
Hagiographa,
Targum under the name of Jonathan. On the other hand, this Targum contains all the passages cited in the Babylonian Talmud under the name of R. Yoseph. 2 The inevitable inference is that the compilers of the Talmud believed the real author to be this E. Yoseph, who was at the head of the school of
is
Pumbeditha
century.
in
most probable, as Deutsch 3 and Frankel 4 suppose, that he acted as editor of older translations,
It is
finally accepted
Why,
then,
to
Jonathan?
Geiger's explanation
that as this
rather far-fetched.
He
thinks
was
Greek
after Aquila.
1
Targum of the Pentateuch was called Then for Theodotion was substituted the
Megillah 3a, quoted by Deutsch (whose translation I adopt) pp. 364-5, The original, down to ' it is I who have revealed thy secrets to the sons of man,' is given in Eichhorn, S. 62, Anm. k.
and
others.
3 See them collected in Zunz, S. 63, Anm. e. Pp. 366-7. Zu dem Targ. cler Pr. S. 10-il. See also Geiger, Urschr. wnd Uebers.
S. 165.
158
corresponding
THE TARGUMS.
bk.
r.
and
1
finally, as
To this assumed to be the translator of the Prophets. objects that there is no evidence that hypothesis Frankel the translation of Theodotion was known even in Pales2 tine, and much less can it have been known in Babylon. He himself adopts the view that the old translations of difficult passages which were worked up in the new edition were Jonathan's, and that therefore the whole Tar-
standing for
trov Di:nn.
different
need not pause to determine among these It is sufficient for our present purpose views.
We
to
our
Palestinian Targums.
There
are in existence
two
other Targums of the Pentateuch, one complete, the other The former has gone, during the last few fragmentary.
under the name of Jonathan ben Uzziel, and is the frequently referred to as that of Pseudo-Jonathan These latter is called Yerushalmi or Jerusalem Targum.
centuries,
;
under
who mistook
to
^"n.
one another of the two Targums thus bearing the same title has, however, been variously interZunz believed that they were simply different preted.
The
relation
recensions
1
of the
same work. 5
S 162-3 and 165.
Geiger
thought
that
Zu
S.
clem Tare/,
cler
Pr. S. 11,
Anm.
1.
Ibid. S. 11.
4
5
who
is
66
sq.
ch. iv.
159
a collection of
the Jer.
single glosses
down
at first in the
Jerushalmi
additions to single portions, phrases, and words of Onkelos, and Pseudo-Jonathan a further emendated and completed edition to the whole Pentateuch of Jerushalmi-Onkelos.' 2
However
this
may be
determined,
it
is
the opinion of
as
we
a thorough-
many
earlier
ideas
and new.
Pseudo- Jonathan point to the second half of the seventh century as the date of their completion.
In these Targums the
literal
sense
is
much more
;
but
domain of Jewish thought is impaired, for our by the lateness of the period in which they assumed their final shape. We need not dwell upon the Targums to other books of the Old Testament for though their exact dates are unknown, they are undoubtedly of very late origin. Deutsch places them vaguely at about 1000 a.d. 4
present purpose,
;
From
earliest
it
is
At
383.
best
Deutsch,
Jiicl.
p.
Zeitschr.
1871,
S. 93.
4
Noldeke, Die
alttest. Lit. S.
259.
P. 394.
150
THE TAEGUMS.
;
bk.
r.
but if we see they represent a traditional interpretation reason to believe that certain Messianic ideas developed themselves along the two lines of Christianity and Judaism,
we may make
a guarded use of these utterances of the schools in the illustration of earlier conceptions.
161
CHAPTEE
V.
and
practice.
we may
it is
correctly
estimate
its
necessary
origin
and nature.
all
But
in
pretence of inde-
and present to the reader some of the more important results which have been won by their labours. The remote origin of the Talmud must be sought in
the peculiar character which
w as
r
whom
upon
That
this
make
Hence arose
a class of
men
Canon
1(32
THE TALMUD.
bx.
r.
was gradually formed, and a body of interpretation was accumulated, which, being orally transmitted, formed a
law side by side with the written code. According to the fancy of later times, Moses himself had given with each commandment an explanation which
traditional
1
be committed to memory and handed on to succeeding generations and in this way, although doubtful cases still remained which were to be solved by certain
was
to
rules of exegesis
and
a mass of tradition
2
The
men
which occurs
Aboth, 3
It is about the close of the second century of our era. not necessary to discuss here the various opinions which
have been held respecting the nature and functions of this 4 Whatever these may have been, supposed corporation.
1 See the origin and course of this development treated, among other works, in Jost's Geschichte des Judenthums mid seiner Sekten Erste Abth. Kuenen's Relig. of Israel, chs. viii. and ix. Leipzig, 1857, Erstes Bach. 2 See the whole process described in the preface of Maimonides to Seder Zera'im, translated by Pressel, article < Thalmud,' in Herzog's Encyk., S.
:
647
4
sq.
3
i.
1.
Jost.
plausible
view was,
I think, that of
all
who
pre-
down
to the time of
Simeon the
synagogue received the name of ' great' synagogues throughout the country looked to it important
(Gesch. d. Jud.
und
s.
Kuenen, by a fresh investigation of the subject, has completed the labours of previous critics, and obtained results possessing a high degree of probability; and as his pamphlet is not very accessible to the English reader, a brief sketch of his line of argument may be found
mterestiug.
synagoge.
(The
pamphlet
is
entitled,
Over
de
mannen der
groote
Bijdrage van A. Kuenen. Oveigedrukt uit de Yerslagen en Mededeelingen der Koninklijke Akademie van Wetenschappen, Afdeeling
Letterkunde 2 de Eeeks, Deel
vi.
Amsterdam, 1876).
From
the history of
ch. y.
THE TALMUD.
its
163
the Mosaic
deliberate
;
'
Be
in
pronouncing judgment
train
x
make
what
disciples
and
Just,
who was
of the great synagogue, and to have handed on the tradition to Antigonus of Soclio
the
;
and he
in turn transmitted
he infers that the
its
Greek equivalent
o-vvaycoyrj,
invented the term Ceneseth haggedolah had in his mind the idea of some definite assembly, in all probability that of a religious meeting
writer
first
who
(pp. 20-22).
Among
Neh. viii.-x. could alone be referred to name, and would moreover by this name be exactly described Now 'the men of the great synagogue are actually identified (pp. 23, 24). with this assembly in Midrash Ruth, fol. 45 c. (pp. 25, 2G). Certain expressions, moreover, contained in Neh. ix. 5-37 are ascribed by Rabbinical writers to the same set of men (pp. 26, 27). Further, the number of the men is
are recorded in
whose proceedings
this
under
'
Now
the
list
men who
subscribed
x.
amount
to
84
and as the
with a vau,
it is
probable that a name has fallen out, and that the original
number was
viii.
85.
To obtain the
else
ii.
larger
and
ix.,
or
resort
viii.
Babylon, in Ezra
28, 29).
and
list of families that returned from This agreement can hardly be accidental (pp.
to
the
was the assembly which was in the first Hence it must follow
that the Talmudical representation is unhistorical for the assembly in the time of Nehemiah was not legislative, and was not organised into a permanent corporation (pp. 30, 31). An obvious difficulty arises from the fact that in Pireqe Aboth it is said that Simeon the Just was of the remnants of the great synagogue for the meeting convened by Ezra and Nehemiah was held about 440 B.C., whereas Simeon was high-priest, at the earliest, about 300 B.C. (p. 34). To this two answers may be given. First, before the
;
time of the redactor of the Mishnah the original meaning of the expression may have been somewhat modified (p. 35). Secondly, the Jewish chronology placed the destruction of the Temple 112 years before the Seleucid era,
leaving only 52 years for the period of subjection to the Persians.
The
Talmudists repeatedly represent Simeon the Just as a contemporary of Alexander the Great and therefore, according to this chronology, Simeon
;
may
of
1
very well have been a member of the assembly held in the time
(pp. 36, 37).
i.
Nehemiah
Pireqe Aboth,
1.
164
it
THE TALMUD.
'
bk.
i.
to the five
pairs,'
who
A
who
is
new epoch
is
pronounced by Gratz
to
be
'
the
first
founder of
the
Talmudical Judaism.'
The
He was born
in
Babyis
have
spent his
In
who
stood at
ness of temper which won the heart, and equipped with a learning that ensured respect, he attained at last, about
31
B.C.,
was appointed president, it is said, of the Sanhedrin, but more probably of the school of law. In this office he was associated first with Menahem, but, after the retirement of the latter, with Shammai. Shammai was a man of harder character than Hillel, and more rigid in his and the divergent tendencies interpretations of the law
;
in
two
bitterly
hostile
schools.
It
is,
promoting the development of legal He is said to have tradition that we are here concerned. introduced greater method into the study of the law by
activity of Hillel in
collecting
1
under eighteen
titles
the
regulations
which
According to Jost the Sanhedrin derived its origin from the time of first assumed a definite form under John Hyrcanus
Jud, u.
s.
SeJtt.
i.
S.
From
rested
upon
earlier usage
ch. v.
THE TALMUD.
viz.,
165
365 pro-
248
positive
in
parts
number of days in a year, and commandments according to the number of The mass of traditional the human body. 1
He
by
between
On
the one
hand
valid
which had not its foundation in Scripture but on the other hand he contended that the full scope of Scripture was not to be ascertained by a hard and literal exegesis.
He
law ought
to
proceed
way
for that
method of
name
of Talmud. 2
his
was succeeded by
son
through
whom
Gamaliel's
and
siege of Jerusalem.
survived.
Inherit-
he was opposed to
war
party,
whose
ill-directed zeal
he foresaw would
and temple.
He
1
therefore sought
Jud.
u.
s.
Sekt.
i.
Ankang,
172
sq.
S.
451
2
iii.
S.
and
Sekt.
i.
S.
254
sq.
is
limited to
English
may see the account in Lectures on the History of the Jewish Church by A. P. Stanley, D.D., Dean of Westminster, Third Series, London, 1870, p. 447 sq.
166
;
THE TALMUD.
bk.
i.
On
ritual,
and he consoled
his disciples
was
'
I will have
sacrifice.'
He
succeeded in collecting a
which soon afterwards assumed the constitution of a Sanhedrin, at Jamnia, and thus provided a new centre of religious life for the scattered and despairing
Jews
;
and from
this
was and
finally
Yochanan
his successors,
Among
these
it
be
sufficient
to
may who
hopes
labours to a close
and Yehudah the holy, who brought by the reduction of the Mishnah
their to
its
permanent form.
to Galilee
and
it
The chronology
tain
;
rather uncer-
140
1
and
iv. S.
lived
to
220
He
endeavoured,
See Gratz,
13, 14.
:
2
3
'
Buxtorf.
According- to Gratz
S.
lie
Gesch. d. J. u.
s.
S. 114-115, 118.
a.d.:
210 and
ch. v.
THE TALMUD.
167
through the instruction of several teachers, to extend his knowledge and his thought beyond the limits of a single Eminent alike for his learning and his wealth, school.
he attained
in
at
of president or patriarch.
this capacity
he succeeded
making and towards the disciples who assembled round him at Sepphoris, where he had fixed his residence for the sake of his health, he was austere and irritable. The great work of E. Yehudah was the arrangement of the Mishnah, a work which had not before been
brought to a successful issue. He took as his basis the His edition was at first disprevious labours of Akiba. but, owing to his own that of E. Yehudah tinguished as
;
it
gradually
The
precise date
it
of
its
completion
a.d.;
1
is
uncertain.
Pressel places
2
;
as late as
230
about 200
a.d.'
(ru?>'p)
was used
repeat,'
to denote the
is
derived
either
'
from
i.e.
Tipp
or
(with Gratz)
from
rj#
second,'
doctrine.
In handing
instruction
down
modes of
were observed.
The
and
first
was the
communication
briefest form,
words might be unalterably impressed on the memory. These precepts were given in the name of the authority from which they proceeded, and in the
1
2
3
440-1.
Talmud in the Quarterly Review for October, 1867, pp. Reprinted in the Literary Remains, pp. 1-58. For the statement in
p. 32.
168
earlier
THE TALMUD.
period
bk.
I.
were not
classified,
but
they
simply strung
names
of
the
teachers
whose
utterance
were.
They
were known by the name of Halakhah (n?^), from 1 sn 'to go;' i.e., according to Deutsch, 'rule, norm;'
according to Pressel, what
law,
is
and
therefore,
itself.
like
Mishnah,
of
the
tradition
of instruction was
interpretation,'
commentary,
this
it
from
in
'to study').
In
accordance with certain rules of interpretation, the tradi2 tional laws might be derived from the Scriptures.
further stage
from what had been previously acknowledged. This process, which called into exercise the powers of thought and logical dexterity, was known by the designa3 Distinct from these formal modes of legal tion Talmud. instruction contained in the Mishnah was the Haggadah (rnan), something said, the homiletic and edifying expansion and illustration of the Halakhah, seeking its
ends through parable and allegory, startling and wayward
inferences, history
'
science.
Scripture, as
tions.
in general transforms
into a thousand
themes for
its
varia-
the
it
in
to
the riddles in
it
are
Lit.
Rem.
p. 17.
its
He extends Jost, Gesch. d. J. u. $. Sekt. ii., S. 212 sq. meaning so as to include Haggadah. Zunz says that Midrash originally was divided into Halakhah and Haggadah (S. 42), hut afterwards was used as synonymous with Talmud or Gemarah to denote the study of the Law, whether in the Scripture or the Mishnah (S. 43). 3 On the meaning of this term see also Jost ii. S. 125.
2
On Midrash see
cir.
v.
THE TALMUD.
169
The persons of the Bible the kings and the patriarchs, the heroes and the prophets, the women and the children, what they did and suffered, their happiness and their doom, their words and their lives, became,
solved.
the
Haggadah supplied
narrative
variations.
it
it
found
connections between
it
drew sublime
Yet
it
facts.
did
all
;
to us
most foreign
its
strange
The Mishnah, as edited by E. Yehudah, consists in Haggadistic elements, however, the main of Halakhah. are not wanting, and it has been computed that they occur pretty abundantly in twenty-six treatises, more
sparingly in twenty-two, while from only thirteen are
Haggadah appears most copiously in the treatises entitled Aboth (which contains moral precepts of the early teachers) and Middoth (which deals with the measurements of the Temple and its different parts). The language of the Mishnah is Hebrew, which is as pure as
they entirely absent.
It
is
en-
riched by words borrowed from Greek and Latin, and by new technical expressions. 2 It would be tedious to give an
analysis of
its
contents,
will
it
be
sufficient to describe
The
Haggadah
p.
For a
iv.
fuller
treatment of
following chapters.
d.
In the distinctions
above given I have followed Gratz, Gesch. nt the end of the volume.
2
Jud.
pp.
See Jost,
ii.
S. 124.
170
whole work
(d^tjp),
is
THE TALMUD.
BK.
I.
or
'
Orders,'
soil
; ;
duce of the
special days
with
with
women, marriage,
subjects
and with the defilement and purificagarments, and other objects. Each Seder
or
Webs.'
Peraqim
lastly,
(^i?"}?,
Each treatise, again, is divided into chapters, from pis to rend), or Sections.' And
'
was not preserved in writing, but was for many centuries communicated orally, as it was considered a sin
to write
down
expressing himself
still
more
was
Erom
that
it is
it
is
evident
A system of orthodoxy naturally main features through a considerable period, and the Jewish orthodoxy seems to have been handed
down with
belief
is
peculiar care.
Still
and while we
in Herzog, S. 620-639.
For a summary of tlie 525 Peraqim see Pressel's article on the Talmud, For a more compendious one of the 63 Massikhtoth see Schiirer's Lehrb. d. neut. Zeitg. S. 39-42 and The Ethics of the Fathers collected by Nathan the Babylonian, Anno Domini cc. Translated from the original Hebrew Text, with an Introduction to the Talmud. Edinburgh
;
Sekt
ii.
S. 122,
Anm.
3,
and
S. 123-4.
ch. v.
THE TALMUD.
safely study in the
171
Mishnah the general character of the thought in the midst of which Christ first planted his seeds of truth, we must not too hastily assume that opinions recorded in it are of pre-Christian origin. Each must be examined upon its own merits and only when we have distinct grounds for so doing, such as the men;
may
justified in treating
it
as a
The reduction
but only gave a new direction to the dialectics and casuistry of the Eabbis.
culties
The Mishnah
illustration,
itself
presented
diffi-
and the grounds on which its decisions rested were open to the play of conflicting opinions and accordingly it now became the
;
and required
The
teachers
who
were called Amoraim (-d^djb), a Chaldee word signifying originally the same as Methurgeman, i.e. interpreter,
expounder
itself
was
called
2
Ainarah
or
in
Chaldee,
Gemarah
(rnft$).
Of the
'
latter
been given, of which the commonest are the two kindred ones,
of
its
supplement,' and
completion,'
expressive
and arranged.
This
in
Palestine
and
two recen-
sions of the
Gemarah which have been preserved to our own time. As the Gemarah was based upon the Mishnah, and follows its order section by section in the manner of a commentary, the two were combined into a
1
d.
Jud.
iv. S.
172
single work,
THE TALMUD.
bk.
r.
tion
which bears the name of Talmud, a designawhich is, however, sometimes applied separately to the Gemarah.
as the
Palestinian recension
date.
and
Under the
when, stung
to a revolt
power of The rising was speedily crushed with imperial ferocity and in 352 a.d. Sepphoris, Tiberias, Lydda, and other towns were laid
Gallus, the cruel Cassar of Constantius.
;
It
but
its
interruption in the
work of
it
con?
3
continued preservation
for
its
were the
case,
might account
being
named
it
Be
this as
may,
may
we
S.
d.
J.
iv.
S.
341.
Jost ; Gcsch.
d.
J. u.
s.
Sckt.
ii.
So
Zunz, S. 53, sa} s that Julian is mentioned in Jer. Nedariin iii. 2 and as Julian was emperor 361-363 a.d., it seems necessary to place it after the
revolt.
4
it
who
its
had studied
Thus owing
its
origin to
was
:
it
soon lost
He
want
s.
of acquaintance with
ii.
Roman
and
5
history which
it
exhibits
Gesch. d. J. u.
Sekt.
S. 165,
Anm.
8,
S. 170,
Anm.
2.
me
Gfrorers argument that it was known to Hieronymus does not seem to very sound, as I think it rests on a liusunderstaLding of the words which
d.
he quotes: Jdhrh,
H.
i.
S. 22.
en. v.
THE TALMUD,
fully informed.
17
are
more
nourished in Palestine was sinking into decay, its seeds, transplanted to the freer soil of Babylonia, sprung into a
luxuriant growth.
Two
of the disciples of E.
Yehudah
;
somewhat
the
later
and
to
decisions
retain
accumulated,
till
memory
refused
the
enormous and
to arrange
it
ill-digested mass,
and
it
undertaken by Eab,
about 350
a.d. to
give
him
who
lived
from
about 430.
He
preside in the
academy of Sura, and his talents and character raised him to that pre-eminence which was needful The plan on which for the accomplishment of his task. he proceeded w^as the following. Every year, at the two great festivals of the Passover and the Atonement, he assembled round him a band of students from all
quarters.
On
several
subdivisions,
learn-
had assumed
By
taking
fewr
of the treatises
together he brought under review the whole number, He then sixty-three, in the course of thirty years.
began
death.
to
revise the
entire
his
work upon
gigantic
and nearly
completed
to
task
According
Gratz
this recension,
Jews wished
who had
already appropriated
174
their
THE TALMUD.
Scriptures. 1
it
bk.
i.
Jost leaves
but thinks
Not long
On
the schools of Sura and Pumbeditha were reopened under the presidency of Eabina and E. Yose. These men devoted themselves to the completion of E. Ashi's work and through their influence the Talmud became a closed canon of law, to which no further additions should be made. It is not, but indeed, altogether free from later interpolations Gratz these may be readily detected by a skilful eye. says that the work was finally closed in the year of 4 but others prefer a somewhat Eabina's death, 499 a.d.
; ;
;
later date.
is
a corrupt Chaldee
Neither, in
present form,
In the Jerusaextends over the whole of the Mishnah. lem Talmud the Gemarah is wanting to two treatises ('Eduyyoth and Aboth) in the fourth Seder, to the whole of the fifth, and to the sixth, with the exception
of the treatise Niddah.
The Babylonian
is
defective in
;
the
first
in the
treatise
in the fourth
in
in the fifth
and altogether
tion of Niddah.
1
Gesch. d. Jud, iv. S. 381. Gesch. d. J. u. s. SeM. ii. S. 199 and 201. According to the computation accepted by Gratz, iv, S. 407. * Pressel, Thalm. S. 642. iv. S. 409.
2 3
en. y.
THE TALMUD.
treatises, the
175
Babylonian thirty-six
are found in both,
embraces thirty-nine
and a
half.
Twenty-eight
treatises
The Baby-
the Jerusalem. 1
As an evidence
time of Christ
it is
es-
must be used with much more reStill they may sometimes throw
back an explanatory light upon the more obscure allusions of an earlier period and it cannot be without advantage
:
to trace the
were transmitted. 2
It
works of kindred nature to the Talmud. The Mishnah of E. Yehudah did not embrace all the existing laws, because some appeared to lack the needful authority, others were
virtually
included
His
combut
pletion of the
Mishnah
owing
to the preponderant
it,
may
refer the reader to Jost's Geschichte tier Isi'aeliten sett der Zeit
bis
der Maccabder
auf unsre Tage, nach den Quellen bearbeitet. Vierter Excursus, TJeber den Thalmud als historische Quelle/
'
264-294.
It
if I state that the Mishnah is by the name of the Treatise, followed by numbers denoting the Pereq and the Mishnah. The Jerusalem Gemarah is cited similarly, according to the Pereq and Halakhah, but with the prefix Jer. to distinguish it. The Babylonian Gemarah is quoted by the name of the Treatise, followed by the number of the folio page, and a letter to indicate
may
generally referred to
176
THE TALMUD.
collections,
bk.
i.
formed independent
the distinguishing
name
of Baraitha,
Still
external,'
i.e.
out-
later collections, of
were called Tosiphta, which we or 'supplement,' generally explained as supplement to x to be only another the Mishnah, but supposed by Gratz term for Mishnah, and to denote therefore a supplement
possess fifty-two treatises,
to the
Tins work
is
generally as-
an opinion which is concribed to the third century firmed by its being written for the most part in Hebrew but Dunner believes that it received its present form in
;
in
it
seem
2
to.
Talmud.
found in the
earlier
Midrashim, or commen-
Scripture.
The
the
older
Midra-
origin
in
period
devoted
to the formation of the Mishnah, are principally com3 those of later date consist almost exposed of Halakhah
The former are the three followMekhilta, on a part of Exodus Siphra, on Leviticus ing and Siphri, on Numbers and Deuteronomy. These were
clusively of
Haggadah.
probably reduced to their present shape in the third The later Midrashim range from the sixth cencentury.
tury to the twelfth.
A work
exposition of
Adam
to the time of
Alexander the
Gesch, d, Jud. iv. S. 419. 'Halachisch-kiitische Forschungen,' in the Monatsschr. f. Gesch. u. Keferred to in Wissensch, d. Judenth, 1870, S. 298-308 and 355-364.
1
Haggadah
sq.
whole
work
ch. v.
THE TALMUD.
is
177
Great, and
century. 1
whole Hebrew
Bible.
Zunz
work to
the
first
Some
from the origin of Christianity that they can be used only by way of illustration. I need not even refer to the
later mystical writings, as appeal cannot legitimately
be
made
1
to
earlier sources.
I learn
proves
BOOK
II.
HISTORY.
CHAPTER
INTRODUCTORY.
I.
Haying now completed our survey of the literature on which we must principally rely for information respecting
the Messianic idea in the centuries nearest to the time of
Christ,
we must
trace
In entering
upon
methods lie open to our choice. We may take the several books in their probable chronological order, and endeavour to present in one view the picture of the Messianic time which each contains or we
;
may
at
its
component
its
The
latter
method, which
is
the one
and
if it is
complete representation of the Messianic belief at any given time, this will be sufficiently obviated if, under
each head,
we are careful to keep the pre-Christian distinct from the post-Christian authorities, and at the conclusion
N 2
80
INTRODUCTORY.
bk.
ii.
summary
of the conceptions
certainly or probably held before Christian teaching can have exercised any modifying influence upon Jewish
thought.
The origin of the Messianic idea, no less than its permanent spiritual elements, must be sought in that hope of
an ideal future which animated the noblest minds of the
and belonged to the purest part of their inspiraFor them the divinest portion in the world's history tion. was not behind, but before and the prophetic conviction of a grand destiny for the people of God remained unconquerable through the most terrible crises in the The imagery in which this expectanational fortunes. tion was expressed was inevitably borrowed to a large
Israelites
;
come was glorified beyond the proporlator that was tions of the past, and was to realise the aspirations which This the olden time had kindled only to disappoint. forward look of the Hebrew people was the inevitable
result of their faith in divine providence, as
it
was the
and those who pray that the kingdom of God may come, and toil hopefully for human good, do but take up in its
In
but
may be we must
remember that the Messiah, under whatever form conceived, was to be the highest expression of Jewish life,
the purest realisation of Jewish hope.
that lay hidden in the troubled imagination of the people and, however wild and fanatical dreams may have clus-
we
till
we
supreme embodiment
ch.
i.
INTRODUCTORY.
inspiration lias ever appeared
181
of
Hebrew
of history,
and
failed
to
With
when commit-
ted to the custody, not of a select few, but of a whole people, it is inevitable that low and selfish thoughts
While times of calamity answer a holy purpose in raising men's minds to the contemplation of a divine order to which the world must ultimately be conshould mingle.
formed, yet they are times
are prone to
when men
of inferior spirit
to see visions in
which
with imagery born from the terror of defeat, the rage of helpless suffering, and the lust of revenge. In such times
false
is
given to
what
the dominant
passion.
Joseph us relates
in
people, including
women and
children, perished
to the procla-
who had
desired
them
to
go
up
signs of
their deliverance.
He
'
many
pro-
to prevent
man
in misfortunes
soon persuaded.'
was
every part of the capital there flowed into the the multitude of fathers and church of St. Sophia
'
From
'
'
husbands, of
women and
:
children, of priests,
monks, and
religious virgins
and they sought protection from the sacred dome Their confidence was founded on the prophecy of an
1
JB. J. \i. 5, 2.
182
INTRODUCTORY.
bk.
ii.
Eomans
as far as
St.
Sophia
:
that
an angel would descend from heaven, with a sword in his hand, and would deliver the empire, wiih that celestial weapon, to a poor man seated at the foot of the column.
" Take
this
sword," would he
say,
At
Turks would instantly fly, and the victorious Eomans would drive them from the West.' * Amid the great upheaval of thought at the time of the Eeformation wild
fanatics arose, filled with disordered longings for a re-
The prophets
of Zwickau
power of predicting future events. Strange visions haunted their sleep, and were not wholly absent from their waking moments. With the same confidence as the
writer of
'
would be
slain.
In
would be left. And then the kingdom of God would come, and there would be one baptism, one faith. 2 Even by English rustics, in their abhorrence of the papal proclivities and despotic measures of James II., it was fondly believed that their beloved Monmouth,' though his treason had been terminated by the scaffold, would
sinner
'
'
lxviii.
In Dr. Smith's
cler
edit, of
1854-5
Vierte
Reformation.
Auflage, 1869,
S.
15
sq.
The
cler
Kirchengeschichte.
sq.
i.
S.
101
ch.
I.
INTRODUCTORY.
183
down
the
Jesuits
under
his feet.'
But not to multiply instances, we may borrow an example from our own time. Amid the excitement produced in France by the disasters in the Franco-German
tensity of belief,
war the imagination of many was exalted and a ready ear was given
Church
with
in France, relates
how
full
confidence,
'
God
'
You
it.'
will see
I have
no proof
to give,
but I
am
sure of
He
him more than twenty volumes of pretended prophecies, of all sizes and countries, but chiefly from France and Belgium. One of these was called Le Grand Avenement, Preceded by the Great Prophecy.' This great advent was to take place on
writing he had before
'
February 17, 1874, and a Paris bookseller stated that before that date fifty thousand copies had been sold. 2 This example, borrowed from a neighbouring country
which boasts of being the leader of civilisation, may enable us to enter more sympathetically into the wild hopes and longings of the struggling and oppressed Jews, and may also save us from laying undue stress upon a class of literature which, in some of its aspects, may represent rather the passion of an hour and of a party than the per1
p.
867.
2
Macaulay's History of England, ch. viii. In fourth edition, vol. ii. Similarly, the victims of the Bloody Assizes believed that Christ
to the rescue.
Ibid. ch. v.
is
taken from the French correspondent of the Times. I have not got the exact reference but a portion of the correspondent's letter was quoted in The Inquirer, April 25, 1874.
;
184
INTRODUCTORY.
BK.
IT.
But through
all its
vagaits
the reader to
is
whom
the
human
soul,
even in
which no oppression could crush, and the aspirations of a faith which no suffering could extinguish.
errors,
135
CHAPTEE
PROPHETS.
II.
and
critical
it
is
preit
But
as
is
on which the belief of a later time was supposed to rest, we must briefly notice the picture of the ideal future exhibited to us by the successive prophets and here, for the sake of conciseness, we shall follow the former of the
;
and sketch
at
survey. 1
We
clearly
1
may
to
the
prophetical
and unmistakably
my
traced.
Among
among
these
we may
is
must acknowlege
indebtedness,
to
Anger's
which
chiefly
occupied with the Old Testament, and gives a careful and neatly arranged synopsis of the subject; and to Oehler's article 'Messias' in Herzog.
may
may
refer here
David
Castelli.
Firenze, 1874.
The
in
is
I unfortunately procured
work
186
class
B.C.),
bk.
ii.
Amos
(about 800
and Hosea (about 784 B.C.) for their descriptions of the future, though varied to suit the occasion and purpose of their prophecies, are essentially similar, and agree
in the total absence of a Messiah, or personal mediator,
Notwith-
with
sufficient distinctness.
According to
that
Joel's
glowing imagery,
moon
into blood
before
and then, the troubles of Judah being over, the heathen will be assembled for judgment in the
Valley of Jehoshaphat
day come
where Yahveh judges.' 4 Amos denounces approaching punishment not only against the heathen, 5 but also against Judah, 6 and at far greater length against Israel 7 and Hosea, who belonged to the
name
northern
kingdom,
directs
his
is
warnings
throughout
Judah
is
is
promised.
T
with
fasting,
ye to me w ith all your heart, and and with weeping, and with mourning and
:
rend your heart, and not your garments, and turn unto the Lord your God for he is gracious and merciful, slow
:
to anger
1
assigns to
him a
i.
view
2
3
in Schrader's
De
1,
Wette, Einleit.
Anm.
Joel
ii.
15
ii.
32
iii.
12,
iii.
14
Amos
v. 18, 20.
5
7
i.
31.
4, 5.
2, 12.
ii.
3-ii. 3.
6
8
ii.
G-ix. 10.
v. 5,
10
xii. 2.
'
ch.
ii.
187
no personal mediator is and the language of Hosea, 2 speaking in the name of Yah veh, fairly represents the view of the three prophets where is any other that may I will be thy king save thee in all thy cities ? Yet the times of David serve already to prefigure the future glory In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and build it as in the clays of old 3 afterwards shall
evil.'
As
introduced
;
'
'
king.'
By none
of these prophets
and Joel dwells with satisfaction on the hope that no stranger shall any more pass through Jerusalem. 5 It
Israel,
is
out upon
gift
among
the
members
and Hosea dwells fondly on the love that shall exist between Yahveh and his people In the place where it was said unto them, Ye are not my people, there
looked
; :
'
it
shall
7
Ye
But the external prosperity of the people enters even more largely into the prophetic vision Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith and it shall come to pass in that
God.'
:
'
'
'
Joel
iii.
ii.
12, 13.
\i,
See also
;
i.
;
14
xii.
ii.
;
14-18
Amos
4
v.
4-6, 14-15, 24
5.
Hosea
2
6
7
1-3, 6
x.
3
12
xiv. 1-3.
xiii.
iii.
i.
10.
Amos
;
ix. 11.
Hos.
6
iii.
ii.
17.
28.
10.
See also
ii.
10-23
xiv.
sq.
188
bk.
ii.
down new
wine, and
the
hills shall
all
the rivers of
Judah
a
and
make
covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the
ground
and I
2
will
make them
to lie
down
safely.'
religious life
Zion will
'
still
So
shall
ye
know
that I
am
the Lord
3
your God dwelling in Zion, my holy mountain.' There is no very clear indication of time. Hosea says vaguely
that
'
many days
without
Lord. 4
We
who
now proceed
namely
to another
Palestine,
The prophecies
and Micah. of Isaiah extend from 759 to about 713 B.C. Zechariah is supposed to have written about 740 B.C., the year in which Tiglath-pileser, king of Assyria, invaded
the north of Palestine. 6
Micah prophesied
Isaiah.
in the reigns
younger contemporary of
The general
descrip-
in
but
it is
by two important
In Zechariah
particulars.
is
In
the
first
distinctly
he comes as a and peaceful king, riding on the un warlike ass. His dominion shall be from sea to sea, and from the river
'
Joel
ii.
19
iii.
18.
;
2 3
4
Hos.
Joel
iii-
ii.
18.
iii.
17.
also
cf.
Amos Amos
i
i,
ix.
11-15.
i.
2.
4, 5.
s '
Zech. ix.-xi.
i c>
ix# 9?
10
'
ch.
ir.
189
Micah
as
its
source
The
given
by
Isaiah. 3
have been raised respecting the nature of his person, but content myself with stating my own belief that a sound
interpretation
man,
gifts
whom
the Spirit of
tality is
included
first
among
these, or
regarded simply
as the
in
may
4
The time
'
of the Messianic
;
kingdom
in
while.'
5
is
vaguely described as
but
in a very little
beyond the
own
In Zechariah, indeed,
;
this feature
extremely
he seems to expect a portion of the Philistines to share in the happiness of Judah. Micah
obscure
but in
ix. 7,
is
much more
explicit
In
'
it
shall
come
shall
be established in the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it. And many nations shall come, and say, Come and let us go up to the mountain of the Lord, and to the house of
1
v. 2.
ix.
xi. l.
1-7, xi.
is
ii.
God
4
alone
Isai.
v. 2, 4,
and
iv.
1-7, in
5
which
last,
however,
Mic.
iv. 1.
xxix. 17.
190
the
bk.
ir.
God
will
of Jacob
and he
:
ways, and
we
walk
in his paths
word
adds that
it
shall
for the law shall go forth of Lord from Jerusalem.' 1 He be a time of universal peace. The same
of the
people,'
he
says,
'
all
'
unto
full
it.'
Compare
the sea.
And
in that
day there
shall
be a root of Jesse,
;
which
to
it
shall
and his rest shall be glorious.' 3 Amongst these nations Egypt and Assyria are selected for especial honour 4 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst
the Gentiles
seek
'
of the land
Blessed be Egypt
whom the Lord of hosts shall bless, saying, my people, and xissyria the work of my
5
were probably uttered between 630 and 624 B.C. 'The great day of Yahveh' is with him also a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against
his prophecies
'
coming
7
'It
He
is
is
near,
and haste th
greatly.'
is
'
He makes no
8
iv. 1, 2.
ii.
2-4.
3 5
xi. 9, 10.
xix. 18-25.
in question
6
Verses 24, 25. The genuineness of this whole passage has been called but in the absence of decisive reasons I retain it as au evidence
;
14-1G.
i.
14.
See also
7.
in. 15.
en.
ii.
191
beginning of the Babylonian captivity in 588 and therefore witnessed the appearance of the forB.C., midable Chaldeans in Palestine, 605 B.C., and the successive calamities which culminated in the destruction of
till
after the
Jerusalem.
To
He
predicts
make
'
new
cove-
an everlasting covenant,' with them, and will write his law in their hearts, and all shall know him from 2 He expects a king of the the least unto the greatest.
line of David,
4
c
Yahveh
is
our righteousness.'
succession of kings
shall
4
upon the throne of David David never want a man to sit upon the throne of the
'
house of
Israel.'
To
Isaiah
1-xiv.
Obadiah,
He
anti-
all
the heathen,
when
upon Mount Zion shall be deliverance, and there shall be holiness,' and the kingdom shall be the Lord's.' 7 Isaiah xxiv.-xxvii. perhaps falls within this period, though
'
1
2
4
5
xxxii.
40
is
ii.
1.
5.
xxiii. 5, 6.
xxxiii. 15-17.
The date
6
7
disputed.
See Schrader's
Be
Wette,
290.
192
be.
ii.
Unless
we
resort to
own
expeople a resurrection of the dead, while this hope 3 pressly denied to those who had tyrannised over them.
is
4 even declares that death will be destroyed for ever. The blessedness of the future is described under the figure
He
of a feast on
is
Mount
6
Zion. 5
it
The
destruction of leviathan
mentioned;
this
but
is
under
name
it
whom
he
may
not
have thought
trumpet also
is
The
'
It shall
come
to pass in
and they
shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall 7 worship the Lord in the holy mount at Jerusalem.' There is throughout no trace of a Messiah. Ezekiel prophesied shortly before the exile, and during In his Messianic expectations he closely its earlier years. resembles Jeremiah, but adds some features of his own.
Unless
we
be 'their prince for ever/ 11 But when the people are dwelling safely and without walls, Gog,
Lord,
who
shall
'
Die Propheten
xxvi. 19.
cles
Alten Bundes.
iii.
S. 164.
xxvi. 14.
4
5 8
8.
7
xxvii. 1.
xxvii. 13.
I must confess that the argument drawn from this xxxvii. 1-14. passage and that of Isaiah in favour of a belief in the resurrection seems to
me
10
xxxiv. 23,24;
ch. n.
193
the land of
Scythia), shall
Magog (probably the king and people of come like a storm, like a cloud to cover
of
upon horses, a great comBut then there shall be a great shaking in the land, and every man's sword shall be against his brother,' and the Lord will plead against Gog with pestilence and with blood,' and 'will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, and thus will the Lord be known fire, and brimstone They shall fall upon the nations. in the eyes of many
the land,
'
all
them
riding
'
'
'
open
field,
shall
assemble at the
and for seven months shall the house of Israel burying Gog and his host in the valley of Hamonbe
of Israel
;
gog
wood
salem and Temple, and the divisions of the land, are 2 This prophet, with his stated with great minuteness.
stern patriotism, has
no word of hope
The
tivity.
later
Isaiah, if
we
accept the
modern
critical
adds
beyond beauty of description to the Messianic He declares picture which we have already obtained. and earth shall pass away, and be that the old heaven replaced by new. 3 No Son of David appears as the leader and it is more than doubtful whether of a brighter lot
little
;
any Messiah
as
is
alluded
to.
Cyrus, indeed,
is
spoken of
or
the
Lord's
'anointed.' 4
is
The name
else
;
'Messiah,'
anointed, however,
nowhere
mediator
and
xxxviii., xxxix.
li.
xl.-xlviii.
6,
16
lxv. 17
lxvi. 22.
xlv. 1.
194
be. ii
the improbability of a Jew's fixing on a foreign potentate to fill this supreme position, it seems clear that the Pro-
phet regards him only as an unconscious * instrument in the hands of God, and at best as preparing the way for
the Messianic period.
of so often in
The
'
servant
'
of the
Lord spoken
2
;
xl.-liii. is
those
who remained
faithful
among
the Israelites
and
though these chapters contain passages of wonderful spiritual depth, and capable therefore of a very exalted application, they have no certain reference to an expected
Messiah.
Haggai and Zechariah (i.-viii.) came forward in the B.C. to assist Zerubbabel and the High-priest Joshua, who were then engaged in the w ork of rebuilding These later Prophets offer little on which the Temple.
year 520
T
it
is
It
interesting to observe
national good.
Many
nations,'
says Zechariah,
'
shall
3 be joined to the Lord in that day, and shall be my people.' Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the
'
The same Prophet, following the imagery of Jeremiah, speaks of a servant of the Lord named the
Lord.'
Branch,
who
and
sit
his throne. 5
The
this
reference to the
xlv. 5.
xli.
xliv. 1,
xlix. 3.
ii.
11.
viii.
22.
iii.
ch. n.
195
expressly
Zerubbabel, because
it
is
his
hands
'
have
house
his
hands
Malachi was probably contemporary with Nehemiah, about 430 B.C. His indignation was roused by the corruptions of the priesthood
;
'
wicked
who
name
'
covenant
himself,
'
shall
and he
named
after
But the Prophet's ideal extends only to the observance of the law of Moses, 7 and the restoration of the
ceremonial which prevailed
1 '
iii.
8.
iv. 9.
iv. 5.
Authorised Version.
6
4
7
iv. 1, 2.
iv. 4.
1-3.
4.
iv. 5.
o 2
196
CHAPTER
III.
The
sent,
to
last
some
extent,
between the
There
is,
however, anything
As regards
Wisdom
work
to
180
B.C.
it
before the
3
;
but as
throws
little
light
on our
views
and cannot
safely
be used to
illustrate the
of a later time,
it
we may
The Wisdom
common
with
known
as Messianic
appear in
dif-
Schroder's
xxxii.
De
;
383.
3
Ibid. 378.
22-24
xxxiii.
1-12
xxxix. 23.
en. ni.
TOBIT,
AND
BARTJCH.
197
'
all
first-born.'
;
'The days of
'
without number,' 3
4
'
and
remain for
for
alted
David's
horn
ever,
There
is
by Malachi, and
'
in connection with
it
an intimation that
we
(=
from
Elias to
own
lifetime.
The expression
quite so indefinite.
is
not
The
'
more assembled
to the
first,
together. 7
inferior
shall stand
be
fulfilled,'
and afterwards
'
'
the house of
God
shall
be built
gloriously
in Jerusalem
'
ing
it,'
and the
and
And 'many
Lord God, the King of
nations shall
come from
name
of the
having
heaven,'
gifts in
9
and 'all the nations shall turn truly to fear the Lord God, and shall bury their idols and all the nations shall bless the Lord, and his people shall confess to God, and the Lord will exalt his people and all who love the
; ;
Lord God in truth and righteousness shall rejoice, show10 ing mercy to our brethren.' This hope of universal blessedness changes in Baruch The into longing for vengeance on the enemies of Zion
:
'
enemy persecuted thee, and thou shalt see his destruction 11 'wretched speedily, and mount up upon their necks;'
1
xxxiii. 13.
xliv. 13.
xiii.
2 5
xxxvi. 17-22.
xlvii. 11.
3 6
xxxvii. 25.
xlviii. 10, 11.
xiii.
4
7
5; xiv.
5.
11.
10
xiv. 6, 7.
"
25,
198
TOBIT,
AND BARUCH.
bk.
ir.
are those
who
injured
wretched the cities wretched she who received thy sons for as she age rejoiced at thy fall, and was glad at thy ruin, so shall she
;
;
be grieved
at
her
own
is
desolation.'
The
sufferings of the
due
to their sins,
and they
rejoice in
to
Then Jerusalem
'
put
off the
and
its
'
name
be called by
God
for ever,
The
is
peace of righteous-
An
argument from
;
silence
always more or
less
doubtful
but
we can hardly
total silence
on the subject that the authors of these works had no belief in the coming of a Messiah. It cannot be
said that their subjects did not lead
belief;
for the
above references
and when they describe the magnificence of the Jerusalem that is to be, or dwell upon the covenant made with David, or picture all nations turning from
their race
;
God,
if
it
is
inconceivable that
come,
belief.
We
for as
we observed
and recedes
of opinion
1
as we turn from one to another, so a difference may have prevailed at the later time of which
2 iv. 6 See also
iv.
31-35.
23, 36, 37
;
sq.
ii.
iv.
22.
iv.
v. 5.
27-35.
v. 1 sq.
ch. in.
TOBIT,
AND BARUCH.
199
and in part doubtwould seem that in the period between the Captivity and the rise of the Maccabees the Messianic hope resolved itself into vague anticipations of a glorious and happy future, in which the presence of God would be more manifest, but of which a Messiah would form no essential feature.
are treating.
little,
we
ful,
it
200
CHAPTER
IV.
DIVISIONS OF TIME.
We
to
unfold
it
systematically
the
which begins with the tyranny of Antiochus Epiphanes. If we except from this the transient glories of the MaccaThe bees, it was marked by an ever-deepening gloom. crushing power of Rome proved more formidable than the sway of Persians and Greeks, and, after provoking once and again a violent but fruitless resistance, culminated in the entire and permanent overthrow of the Despair of the present, combined with an Jewish polity.
unconquerable
faith in providence,
;
and
these,
As a sad present
glorious future,
it
transfigures itself in
hope into a
is
only what
we
should expect
when
we
two
great periods.
First is
This division
the transitory period, in which the heathen powers hold dominion successively, and then comes the eternal period
in
which the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.' 1 Between these two periods a judgment is to
'
1
vii.
18.
'
ch. iv.
DIVISIONS OF TIME.
201
spoken of as
3
end
and
this
end was
to
appointed time. 4
A
ment
similar distinction
is
eternal period
recognised in the
marked
'
'
which
is
to take place
Here
men
due
will
for in
God
The same
God
knows the time when the better state of things will begin, occurs in the Psalms of Solomon 7 and the author of the Assumption of Moses expects the Lord to have regard to
;
consummation of the end of days.' 8 The post-Christian book, Fourth Ezra, adopts the above view, simply giving it a more explicit utterance The Most High did not make one age, but two.' 9 If by Esau we may understand the heathen powers generally, though especially Eome which was the dreaded enemy of
his
people
'
in the
'
when he
this
Esau
is
and
'
'
made
n
in
With him
this age,
also
the day of
judgment
will
be the
end of
age,
1
which corruption
sq.
;
pass away.'
3
12
No
less
Tii.
viii.
x. 14.
viii.
17;
xi.
40
xii. 4, 9.
4
5
7
x.
19 also generally implied in the explanations of the visions. 6 12 xxv. 4 xxvii. 3. xcii. 2-4.
; ;
xvii. 23.
vi. 9.
8
i.
4.
(vi.) 25.
vii.
10
viii. 1.
12
43.
202
DIVISIONS OF TIME.
bk. n.
God
lias
lias
times,
and
will wait
From
age
(n-jn
Eabbi Ya'aqob
'
it
may be
sufficient to
said,
This
like a vestibule in
tapiyn).
He
;
used
One hour
in penitence
life
in this age
fairer
of the age to
2
hour of refreshment of
than the whole
life
spirit in
of this age.'
The former of
view to determine
a
manner more or
is
less artificial.
The beginning of
It there
kind of division
forms, the
found in Daniel.
of
assumes two
being
first
which
is
purely
historical,
By Nebuchadnezzar's dream,
feet,
in
At an
the
Eoman
in
iv.
36-42;
v.
46-49
iv.
(vi.) 48.
2
alioi/
Pireqe Aboth,
Matt.
;
16, 17.
New
;
Testament expressions, 6
or eKelvos, or 6 ipx^~
;
aia>v 6 fxeWoov,
32 xiii. 22, 40 Mark x. 30 Luke xvi. 8 xviii. 30 xx. ii. 6, 8 iii. 18; 2 Cor. iv. 4; Eph. i. 21 1 Cor. i. 20 34, 35 Rom. xii. 2 ii. 2, 7; 1 Tim. vi. 17; 2 Tim. iv. 10; Tit. ii. 12; Heb. vi. 5. As exthe latter days of Daniel compare iv vo-repois pressions answering- to Kaipois, 1 Tim. iv. 1, iv Kaipco ecr^aro), 1 Peter i. 5 eV crxaT<>>v tcov xpovcav, 1 Peter i. 20; iir eaxdrov tcov rjpeptov, Heb. i. 1 2 Pet. iii. 3 iv ea^cn-ai? rjpipais, 2 Tim. iii. 1 James v. 3 ra riXr] t&v alavoov, 1 Cor, x. 11 eVi (TVVTeXetq tcov ala>vcov, Heb. ix. 26.
fievos,
; ;
; ;
'
'
ii.
31
sq.
vi. p.
332.
'
en. iv.
DIVISIONS OF TIME.
203
exegesis
selves
bound
to
accept the
traditional
are
According
however,
we do not feel constrained to follow traditional opinion, we can have little hesitation in regarding the fourth kingdom as the Greek and then the three earlier kingdoms may be the Chaldean, the Median, and the Persian,
;
first
'
the
by the second
inferior
one
that
of Belshazzar,
Persian. 1
also
and here,
it is
as
Nebuchadnezzar
now supposed
four
2
to be dead,
these
are
the
and
Greek.
1
"but
'
its
dullness
grounded on the assumption that the theory in question makes the ' bear of ch. vii. represent Belshazzar, it only shows that Dr. Pusey had not made himself fully acquainted with the view which he undertook to criticise. 2 See Hitzig in the Kurzgefasstes exeget. Handbuch zum A. T. Dr. Pusey, overlooking Hitzig's view, says it is allowed on all hands, that the four
but as even this allegation
' '
first
p.
65).
'P. M.'
in the Theological
doubtedly difficulties on the hypothesis of the later date of the book, and these are pointed out with considerable force by Dr. Pusey in Lecture III.; but he seems quite to forget that literary judgments must depend on a balance of probabilities.
Review, September 1865, p. 491 sq. There are unconnected with the interpretation of the four kingdoms
The
differences of opinion at
is
so jubilant, appear, as
;
we
have seen, in the interpretation of the uncanonical apocalyptic books and if anyone chose to maintain that such books contained real prophecies, he might
make much
'
But even among the defenders there are different opinions for, no farther, Dr. Westcott maintains that the four kingdoms are the Babylonian, Median, Persian, and Grecian (Diet, of Bible. Daniel, Book of, 12), and the same view is urged with great force by Delitzsch (Herzog, Daniel, S. 279 so) conscience are not all so that concessions extorted by
unbelievers.'
to go
'
'
204
DIVISIONS OF TIME.
be.
ii.
is
less
to discover the
artificial
through an
the
desolations
of Jerusalem.' 2
Now
if the seventy years were understood literally, the prophecy had been only partially fulfilled and therefore not only seventy years, but seventy weeks,' or groups of
;
'
seven,
From
a comparison
of
xii.
11
we
learn that
three and
a half
Now
and must therefore represent three and a half years. same period is treated in ix. 27 as half a week and hence it is evident that the weeks are to be regarded The seventy weeks are divided into as weeks of years.
this
The
points of time
by
this
sequent chapter.
The mystic number seventy recurs in two different connections in the Book of Enoch. Instead of seventy weeks of years we now have seventy shepherds to whose power the Israelite sheep were committed. 3 But the same number is adapted to the whole course of the world's history up to the final judgment. The bad angels are represented as bound under the hills for seventy generations, till the last judgment shall be held
for all eternity. 4
first
age
is
Now Enoch
2
on one side. See different opinions discussed in Hitzig, and Com. vi. Excursus on the Four Kingdoms, p. 332 sq.
1
ix.
24-27.
sq.
4
ix. 2.
xciii.
lxxxix. 59
x. 12.
and
xci.
12
sq.
en. iv.
DIVISIONS OF TIME.
205
as the seventh
of this division
in the first
by saying
arise.
that he
was born
wickedness should
he
is
and
given in Genesis
as
622
one
hundred
however,
years,
first
age conse-
This inference,
rests on an assumption which cannot be verified. Dillmann has shown conclusively that the author cannot have intended by his weeks to denote equal periods. The flood, which according to the chronology in Genesis
is
placed
Again, the
Law
is
given at the
end of the fourth week, and the Temple built at the end The fifth week, therefore, comprises less of the fifth. than 480 years, for according to 1 Kings vi. 1, the Temple was begun in the 480th year after the Exodus.
It is therefore
more probable
periods
reckoned
by
in
the
3
later
when
the
generations
became
shorter.
as there can
be
little
beginning ought to be
filled
up with a reference
120th year of Moses, the death of the lawgiver is placed in the year 2500 from the creation of the world 4 and from this date till the time when God will appear in
;
250
1
times. 5
v.
Hilgenfeld understands
2
by these 'times'
d.
3-18.
S.
Jahrh,
H.
5
ii.
S.
202
sq.
298
sq.
M.
x. 29.
20G
DIVISIONS OF TIME.
years,
bk. n.
weeks of
for the
duration of the
first
One
is
strongly tempted,
how-
ever, to multiply
by ten
instead of seven,
a period of 5,000
years, of
The date assigned to marked by the death of Moses. the writer of this work is only slightly altered Moses by In order to preserve the even in the Book of Jubilees.
fifty jubilees
duced to 2,450.
Coming
we
find a con-
tinuation of the
same kind of
artificial
division.
The
no use
is
made
state of things.
tenth
'
generation, according to
we may
eleventh.'
In Fourth Ezra
we
'
This
is
the reading
:
The
For the world has been arranged in ten parts, and it has come to the tenth, and there remains half of the tenth.' This is certainly more intelligible, and Gfrorer pronounces
it
6 to be unquestionably correct.
1
He
is
mistaken, how3
Mess.
Jucl. p.
468.
47.
Verse 20.
4
5
See
Friedlieb, S. xxxix.
Anm.
2.
'
xiv. 11.
The reading
dimidium decimse partis.' Mr. Bensly's new MS. A reads, however, decern iam,' and Mr. Bensly says that he can detect the erasure of an i before the a I have, therefore, no hesitation in in cod. S {Missing Fragment, p. 29). adopting decern jam' as the true reading. 6 Jahrh. d. H. ii. S. 204 Anm.
et
l
'
ch. iv
DIVISIONS OF TIME.
207
Ezra would thus
be brought into coincidence with the ten weeks of Enoch; for in the latter the eighth, ninth, and tenth weeks all
belong to the ideal period.
It is possible that the
Greek Armenian
omit
this
verse
may
The
his
own way
it
perspicuous.
intelligible, if for
we
read
'
With
this correction
Fourth Ezra
the Apocalypse of Baruch, with which it has otherwise so for there the Babylonian captivity falls close an affinity
;
within
the eleventh
2
period. 1
The time
said
to
have
but,
the date
when
the
we
As we have already
seen in noticing
first
age are
says,
Talmud
it
3
:
'
Eab Qatina
The world
1,000
it
will
be destroyed, for
And
the
Lord alone shall be exalted in that clay." 4 Abbaye says, For 2,000 years it will lie waste, for it has been said, 5 " He will vivify us after two days, on the third clay he will The opinion raise us up, and we shall live in his sight."
of
Eab Qatina
is
'
:
As
in the
years in seven thousand years, for it has been said, " And the Lord alone shall be exalted in that day," and it
1
Ch.
Isa.
Ixvii.
ii.
3
5
3 6
Synhed. 97a.
11.
Hosea
vi. 2.
208
has been said, 1 "
DIVISIONS OF TIME.
bk.
tt.
A psalm
said,
"A
thousand years in thy sight are but as yesterday when it 4 3 Out is past." It was taught in the house of Eliyahu
:
Law, and two thousand years are the days of the Eliyahu said to Eab Yehudah, brother of Messiah 5 Eab Salla, the pious one, The age will not last less than eighty-five jubilees, [i.e. 4,165 years], and in the last
of] the
."
Eab Yoseph
that he
man
having
in his
was
was written that after 4,291 years from the Creation, the world should cease some of the
in
and
book
it
the wars
of the
after seven
'
thousand
thousand years.'
Eab went
All the [prescribed] limits [of time] have ceased, and the
Ps. xcii.
1.
Ps. xc. 4.
and
in
by Gfrorer,
is
d.
H.
ii.
S.
207
sq.
The meaning
of this expression
is
disputed.
also
made
Often translated
of the character.
209
CHAPTEE
VT
Feom
the
it
appears that
first
of each writer
here prepared on which the more precise, but equally fallacious, calculations found in the Christian Fathers were
based,
we have
discovered
no generally acknowledged
system on which popular hope could be made to rest as on a secure foundation. It was the more natural, therefore, that the imagination
These signs
as such,
in the
Book of Daniel
and being derived from the circumstances of the writer's time can only be regarded as a basis for some of His historical sketch, leading up the later speculations. of the people of God, can hardly come to the triumph
under
this
it,
such as
In
xii.
1 there
is
more
the
approaching end
'
There
shall
be a time of
trouble, such as never was since there was a nation even 2 In verse 7 the assurance is added, to that same time.'
1
This also
in
210
6
bk.
11.
When
he
shall
have accomplished
all
to scatter the
power
5
be finished.
Through this process of suffering many shall be purified, and made white, and tried but the wicked shall do wickedly and none of the wicked shall understand but
; : ;
The Sibyl, as becomes her poetic style, deals with I will tell thee a very clear more marvellous tokens
:
'
sign, so that
tilings is to
when
the end of
all
come upon
When
at night in
towards the
and dust
in a
from heaven to all the earth, and the light of the sun shall be eclipsed from heaven in the midst [of its course], and the
beams of the moon shall appear and come again to the earth, and a sign shall arise from the rocks with blood and drops, and ye shall see in a cloud a battle of foot-soldiers and horse-soldiers, as a hunt of wild beasts, resembling this end of war God who dwells in heaven will mists This book of the Oracles throughout accomplish.' 2
;
which are
to
be succeeded by the
last
great
tone
of this
crisis
'But
do thou [0 mortal]
fulall
come upon
mortals, and
punishment, and
king shall capture king, and take away his territory, and
nations shall desolate nations, and tyrants [desolate] tribes,
and leaders
of mortals
shall
shall
lay
J
waste
10.
Greece,
and drain
3
iii.
the
705
sq.
fat
land
xii.
ir.
v.
211
of
its
come
cove
all
ton s-
But
shall
be
and when these things are accomplished, the huge earth will consume the remains of the dead. But it itself shall be all unsown and unplonghed, proclaiming in its wretchedness the abomination of innumerable men,
mar
their flesh
many
and great shields, javelins, arms of every kind nor from the oak thicket will wood be cut for the shining of 1 fire. And then from the sun will God send a king.' 2 The Sibyl's descriptions are in part borrowed from the
circumstances of the time
;
but,
as
we
shall see,
signs
which were
suggestion
latter
last
first
came
days, at whatever
present themselves.
The Book
two
ages.
:
of
Enoch
still
more
is
judgment which
to divide the
of nature
In the days
'
and on
their pastures,
and
become late in their lands things on earth will change, The rain will [proper] time.
all
will stop
it.
And
in those
times the fruits of the earth will be late and not grow at
and the
fruits
And
at
the
moon
change her
her time.
And
in those days
one
for firewood.
212
it
SIGNS OF
bk.
ii.
will shine
regulation of light.
And many
to
them
And
of
the stars
will
on
their
account, and
who dwell upon earth will wander w ill be alienated from all their
And
many
ment
all.' *
evils
shall
come upon them, and a penal judgcome upon them in order to destroy them
shall
is
regarded as the
first
grand example of the judgment of the world, the wickedness by which it was preceded is expected to recur before
the second and final judgment takes place
the unrighteousness repeat
itself,
:
Again
'
will
and
all
the deeds of
be
then will a great penal judgment from heaven come And in those days will the peoples upon them all.' 2
.
'
lift
themselves
up
in the
day of destruction.
And
fruit of the
womb
;
own
they will drive their children from them, and miscarriages will take place and they will drive
children
;
them and
you
shed.
And
Again, I swear to ready for a day of ceaseless bloodthey will adore stones, and others will form
is
silver
spirits
adore unclean
and wood and clay, and others and demons, and all kinds of
Compare Matt.
xxir. 29
Luke
ch. v.
213
they will sink
them.
And
and
their
and through their visions in dreams. Through them will they fall into ignorance and fear, because they do all and they shall their works in falsehood, and adore stone
heart,
;
perish at once.'
The
picture exhibited
its
by the
post-Christian books
2
is
very similar in
In the Book of Jubilees we Abraham till the day of the are told that from the time of great judgment human life should be shortened, and made
character.
subject to increasing infirmity
and
suffering,
till
these evils
'
upon the
fills
'And
men on account
of their mouth, and on account of the great wickedness which they do, and because they forsook the covenant which the Lord had made between them and Himself that they should observe and keep all his commandments and ordinances, and his whole law, without swerving to See, the earth will go clown the left or to the right.' on account of all their works, and there will no more be any seed of wine and oil, because their works are mere un'
godliness
beasts,
and they
shall all
and the
cattle,
and the
and
all
;
the fishes of
men
the oldest, and the oldest with the young, the poor with the
1
xcix. 4-9.
in
xciv. sq.
2
Ch.
xxiii.
214
rich,
be:,
it.
great,
princes, namely,
they have clean forgotten his commandments and the covenant, and the festivals, and the new moons, and
sabbaths, and jubilees, and everything.
arise
And
they will
to
the
be converted
much blood
has
been shed upon the earth. One will and those who remain over will not be converted to the way of righteousness from wickedness. For they will all arise to seek after wealth by robbery, and to take what
be against another,
belongs to another, and to
make themselves
;
a great name,
will pollute
but not so
that which
their
in reality
is
and truth
and they
a great penal judgment shall on account of the deeds of that come from the Lord
defilement.
And
generation.'
In Fourth Ezra and the Apocalypse of Baruch also the prevailing token of the approaching crisis is found in
the calamities and wickedness of the time.
tations of the latter are
The represen-
couched in a higher strain than and as they are not so easily ac'
be the sign
when amazement
fall
many
tribulations,
and again
And
it
shall
come
to pass,
when
by
members the earth no more," and it shall come to pass, when they shall despair, then will the time awake. And
answered and
said,
is
to take
com-
prise many years ? And he answered and said to me, That time is divided into twelve parts, and each of these
en. v.
215
In
is
the
many
into death
;
and and
in the fifth
in the sixth
part,
and
:
;
in
[the seventh
wanting
and
the falling of
five
and
oppression
and and
in the eleventh
part, iniquity
continence
neous mixture of
mentioned.
be mixed one with another, and will minister to one another.' 2 'That time of tribulation will arise. For
and
will
it
will
come and
shall
pass
by
in
in the fury
of indignation will be
of disturbance.
all
And
it
come
to
pass in
those
rest
days that
the
inhabitants
know
that
shall
my judgment has
drawn
and men
there will
who shall know will be very silent. And be many rumours, and not a few messengers,
will
be
confirmed.
And honour
will
be
and firmness
will
note
2
On
'
this
in
Nomina
(M<m. Sac.
et
Prof,
I. ii, p. ii, n.
xxv.-xxvii.
216
SIGNS OF
tiling to
be.
11.
become a
concealed
be despised.
And many
will say to
and whither has the abundance of wisdom removed? And while they reflect upon these things, jealousy will arise against those about whom they were
not thinking, and suffering will seize him
who was
at rest,
will stir
be moved
to
in anger to injure
And
all
shall
come
to pass at
they were contaminated, and exercised oppression, and walked everyone in his own works, and did not recollect
the law of the Mighty one.
their thoughts,
Therefore,
fire
shall
devour
and
be examined
for the
judge
will
because everyone of the inhabitants of the earth knew when he was acting unrighteously, and it was on account
of their
'
own
Lo
shall
and the harvest of its bad and good seeds shall have come, the Mighty one will bring upon the earth and its inhabitants, and upon its governors, disturbance of spirits and amazement of heart, and they shall hate one another, and challenge one
of the age shall have
become
ripe,
mean
shall
shall lord
it
over the
those
who were
and the poor shall abound above the rich, and the impious shall be exalted above heroes, and the wise shall be
silent
and
men
xlyiii.
ch. t.
217
come
to pass that,
upon all men, and some of them shall fall in battle, and some of them shall perish in distress, and some of them shall be hindered by those who are theirs. But the Most High will make manifest to those peoples whom he prepared before, and they will come and wage battle
with the leaders
who
be
left.
And
it
shall
come
to pass,
whosoever
who shall have escaped from the earthquake shall be burned in fire, and he who shall have escaped from the fire shall perish in famine.
shall die in
an earthquake, and he
And
and
shall
it
shall
come
all
to pass,
whosoever
shall
have escaped
conquered,
fled
from
those
my
servant Messiah.
;
devour
its
1
its
inhabitants
own, and
In Fourth Ezra
we
'
in proportion as the
become weak from old ag;e, evils will be multiplied upon its inhabitants.' 2 Truth and faith shall
world
shall
and unrighteousness increase understanding shall be withdrawn into its storehouses hope shall be baffled
fail,
; ;
men
shall
be diminished
friends will
and there
s
shall
be
'
dis-
One
shall reign
whom
Various pro-
also
The sun
Lxx. lxxi.
3
xiv. 1G.
are in ix. 3.
21
bk.
ri.
and the moon by day. Blood shall drop from wood, and stone give forth its voice. Birds shall migrate, and wild beasts remove from one place to
another.
Salt water shall
be found in sweet.
Infants a
;
Women shall
and untimely
months, shall
live.
Sown
appear unsown,
at
and
full
fish,
shall
hear.
As supernatural
all
portents of a
firmament,
and
shall
see
all
them together
hearing
it
and the
suddenly
trumpet
tremble. 1
shall sound,
and
shall
The same
teristic of
no doubtful expression
away,
is
Talmud.
In the Mishnah
and then occur these 3 words: 'In the footprints of the Messiah impudence The will increase, and there will be dearness [scarcity]. And vine will produce its fruit, but wine will be dear. the dominant worldly the kingdom [i.e. the government, power] will turn itself to heresy, and there will be no
mournfully depicted
;
reproof.
tion.
1
And
Galilee
See
v.
boundary,
vi.
'
haggalil
;
']
will
be de-
7-28;
Tiii.
63-ix. 6
xiv. 15-17.
2
3
a little before the arrival of the Messiah, as Surenhusius explaining the expression of the time quo pedes quasi ad iter This interpretation is confirmed by the ingrediendum jam promovet.'
That
is,
renders
it,
'
(Mischna
sive totius
antiquitatum, ac legum
oralium systema,
cum
clarissimorum Rabbinorum
Maimonidis et Bartenorce commentariis integris. Quibus accedunt variorum auctorum notes ac versiones in eos quos ediderunt codices. Latinitate donavit Amstelsedami 1698-1703, vol. ac notis illustravit Guilielmus Surenhusius.
iii.
p.
en. v.
219
stroyed,
and Gablan [the 'beautiful province '] laid waste, 1 and men of Grebul [the limit '] will go from city to city, and find no favour. And the wisdom of scribes will stink, and those who fear sin will be despised, and truth will
'
fail.
Boys will whiten [i.e. make pale, confuse] the faces of Old men will rise up before the young. The old men. son will treat the father shamefully, and the daughter
will rise
and the daughter-in-law against her mother-in-law, and a man's foes will be those
up
of his
as the face of a
his father.
shame before
?
we
3
to trust
Upon
is
re-
The account is there peated in the Babylonian Gemarah. referred to the authority of Eabbis Yehudah, Neborai,
and Nechemyah. Other opinions are quoted in the same Eabbi Yochanan says, In the generation in which place the Son of David shall come, the disciples of the wise shall diminish, and of the rest the eyes shall be consumed
:
'
afflictions
shall
be multiWhilst
shall
be renewed.
being ordered the second will hasten to come. The Eabbis have taught In the cycle of seven years in which the Son of David shall come, in the first year this
the
first is
:
come upon
one
city,
rain to
come;
;
be a great famine, and and children, pious people and men of men and women deed [according to some, miracle-workers] shall die, and
be sent
in the third there shall
1
Notice the play upon the words. Quoted from Micah vii. 6 applied by Christ to the results of his
;
own
Sijnhed. S)7a.
Amos
iv. 7.
; ;
220
the
bk. h.
Law
shall
be forgotten by those be
satiety,
who have
shall not
studied
it
but
it
be
satiety
great satiety,
and they
shall eat
and
learned
in the sixth,
uproar
in the seventh,
wars
in the
end of the seventh the Son of David will come. Eab Yoseph says, There have been many septennial cycles of this kind, and he has not come.' The answer is given by his disciple Abbaye that the sixth and seventh signs have not happened,
and that events have not occurred in the specified order. Some, however, seem to have objected to this theory of premonition. Eabbi Zera says, Three tilings come unex'
pectedly; these are the Messiah, a finding (treasure- trove &c), and a scorpion.' l Again (as we have already seen)
have ceased, and the thing depends 2 Eabbi Eli'ezer says, If only on penitence and good works.' Israel repent, they shall be redeemed if they do not repent,
'
Eab
do not repent, they shall not be redeemed, but God raises against them a king whose decrees shall be hard as Hainan's, and the Israelites repent, and become good. .Yet it has been said, " ye have been sold for nought," for idolatry, and " ye shall be redeemed without money,"
.
little
farther
on various views of different which may be presented together, without naming the The Son of David will not come until a fish authorities shall be sought for a sick person, and shall not be found 5 for it is said, " I will sink their waters deeply, and I will The Son of David will bring their rivers as oil."
:
'
Synhed. 97.
Synhed, 976.
Compare
sq.
Thess.
v. \,
See.Isa.
lii.
3.
Synked. 97&
en. y.
221
come until the despicable government [the last remnant of the semblance of government] be destroyed The Son of David will not come until from Israel.
not
.
The Son of
David
from
will not
.
come
.
until all
Israel.
by
righteousness.
...
If
which continually diminishes, expect him. 1 ... If thou shalt see a generation on which many afflictions come
like a stream, expect him.
.
The Son
of David will
all
are
are sinners.'
have only to add that the calamities which are to indicate the coming of the Messiah are sometimes spoken
of as
We
wan
'Ann,
v?nn,
r,
Talmud,
R.ri
1
2 3
Synhed. 98a.
Ckristologia Judcep.
48.
Bertholdt
very appropriately refers to Matt. xxiv. 8, navra de ravra apxrj wars and other calamities compare Matt. xxiv. 6, 7,
whivcov.
For
099
CHAPTEE
VI.
Having described the signs which were to indicate the coming of the Messiah, we must now notice that great event which was immediately to precede his appearance. In Matthew xvii. 10, 11 we are told that his disciples
asked Jesus,
first
'
'
Why
come ? and that he answered, Elias truly shall first come and restore all things.' The expectation which is
here referred to was founded on the prophecy of Malachi, 1
in pre-Christian
first
If I as
am
allusion
an element
is
New
Testament,
Tryphon.
being,
The Jew
exists
Christ, if
is
yet even
shall
unknown, and does not any power until Elias come and anoint him, and make him manifest to all/ 2
and
anywhere,
know
This
function
of anointing
the
Messiah
It
is,
believe,
nowhere
corresponds, however,
of high-priest which
1
is
ascribed to
iv. 5, (iii.
23 in the Hebrew).
Oh. 8
1
<f>avp6v7racri7roir)crr}
y
may
4
"be
(pavepcoB?) r(3
3
A.
;
Kings
4.
Lam.
iv.
22
Pseudo-Jon. ; Exod.
vi.
18
Deut. xxx.
cii.
vr.
the
is
Rabbinical writings.
vague allusion
4
:
to
his
office
made
in Seder 'Olam
Eabbah
In the second
when he
Gog and Magog come. And now he work of all the generations.' l According to this it would seem that he would come to proclaim the Messiah, and then withdraw until his aid was required
down
against the last enemies of Israel.
Eabbi Yehoshua' said, I have received from Eabban Yochanan ben Zakkai, who heard from his teacher, and
8
his teacher
from
his teacher,
come
clean or clean, to
remove
who were brought near by force, and to bring near those who were removed by force. Eabbi Yehudah says, To bring near, but not to remove to a distance. Eabbi Shime'on says, To settle controversies. And the wise men say, Not to remove, and not to bring near, but to make peace in the world [or age], as it is said,
.
.
.
88
shall
bring back the heart of fathers to the sons, and the heart
of sons
their
fathers."
'
Bartenora ['Obadyah of
obscure
remove and bring near refers to the purification of families from those who were defiled by incestuous descent, and the decision whether a family is mixed in this way or not. 3 Different views are expressed
1
Ch.
xvii.
Referred to by Gfiorer
viii. 7.
/. d. II.
ii.
S. 228.
2
3
'Eduyyoth,
iy. p.
362.
224
bk.
it.
violently dispossessed oi
whose position
in the
commonwealth of
will
and he
act
as
general
As
the
became a
left
At
time,
says,
we
.
.
ben Yair
the
Holy
hands of
date.
Elijah.'
This clause
may
it
perhaps be of later
is
copies of the
thinks
it
probable that
did not belong to this place, 206, where a was copied into the
and that
it
off in the
New
Testament
we have
John
'
According
'
to
i.
21,
22,
?
John the
'
but Art thrown upon this reSome thou the prophet ? ference to 'the prophet by Matthew xvi. 13, 14, where the disciples tell Jesus that some people thought he was John the Baptist, and some that he was Elias, and
Baptist was asked, not only
'
light
'
was Jeremiah or one of the prophets. In the accounts of the transfiguration also Moses appears along with Elijah. We have no statement of purely
others that he
1
iii.
p.
321, n. 39.
ch. vi.
225
Messiah
Jewish origin that Jeremiah was to appear before the but in 2nd Maccabees this prophet is twice
;
mentioned
destinies
in a
way which
In
4-8 we are told how Jeremiah commanded the tabernacle and the ark to accompany him to the mountain where Moses climbed up and saw the heritage of God, and how he hid these and the altar of incense in a cave which was to remain
of
his people.
unknown
until
God
to
Again, in xv. 12 sq. it is related that Judas Maccabseus had a dream, in which he saw, besides Onias the high priest, a man with gray hairs, and ex'
ceeding glorious,
majesty.
who was
offers
And
is
brethren
he who
city,
many
prophet of God.' Jeremiah then gave Judas a golden sword, and told him to accept it as a gift from God wherewith to wound the
adversaries.
and the
holy
Jeremiah
the
The
transition
would not be
the
difficult
from
these
conceptions
to
belief in
reappearance of
Jeremiah in the
allusion to
last days.
Ezra
vii.
an expected company of prophets in Fourth 28, where it is said that the Messiah shall be
who
In Dein the
barim Rabbah
it is
said that
The
scantiness of this
prophets besides Elijah can have occupied no very prominent place in the Messianic hope of the Jews.
1
Referred to
by Gfrorer,
H.
ii.
8. 230.
22G
CHAPTEE
VII.
now
time
to
inquire
into
Messianic kingdom
this subject a
itself.
mands our
While our authorities concur in the recognition of a future ideal kingdom, it is, to say the least, extremely doubtful whether they all recognise a Messiah as standing at its head. It will be best to consider first the cases in which this uncertainty exists, and then, whichever way our decision may turn,
careful consideration.
we may
of which
we may be treating. The Book of Daniel is the first which asks for an impartial investigation but how to secure impartiality in
;
it is
It is
not
fair
to charge
critic
with
partiality because
he
believes, as
he thinks upon
sufficient
book contains a prediction of several historical events which took place centuries after its composition, and that
we
are
bound
the
to
accept
all
interpretations
which are
found
in
New
Testament.
But
it
is
evident that
meaning which we attach to the text, and so far as we are swayed by it, we may be led quite unconsciously to repudiate a sense which we should otherwise derive from
very seriously
affect the
such a judgment
may
en.
vii.
227
the words
therefore
book simply
to
we
find
it,
it
and was
meant
it
;
communicate
far
as
it
to his readers.
the
above
assumptions, then
against their truth
so
goes, an evidence
while
if it
prove to be favourable to
them,
it
will
which has been avowedly made in subjection to their Hengstenberg, however, wishes to throw the restraints. blame of partiality upon those who question the traditional interpretation.
istic
He
says,
So
'
number
of Messianic prophecies as
why
they should
They
assign
its
But according
to
is
which I have
shown
be erroneous
my work
'
Apocryphen,' there
of a personal
books.
This belief
said
to
any Messianic prophecy in the Book of Daniel, according to this theory it must be altogether erroneous to assign it to a Maccabean origin.' 1 Now Hitzig undoubtedly uses the assumed date of the book as
therefore there
is
judgment
by
in inter-
Christology
of
the
Old
iii.
Testament
p. 87.
translated
James Martin
My
and volume.
2
S. 11(3.
q 2
228
bk.
ii.
preting the text, he was, though on the opposite side, under the influence of precisely the same kind of partiality
as
more orthodox
critics.
This, however,
interrogate the
ditions.
to external con-
be exposed to the bias which Hengstenberg points out, if we consider Hitzig's argument unsound and for my own part I cannot see why, even
shall not
;
We
if
in the
minds of
his
countrymen.
is
The
claimed
first
is
at the
:
beasts,
saw
man
[not
'
the
Authorised Version] came with the clouds of heaven, and came to the Ancient of days, and they brought him near
before him.
glory,
And
people,
him
his
dominion
l
an everhis
dominion,
which
away, and
Now when kingdom'that which shall not be destroyed.' we refer to the context to enable us to interpret this
passage,
we may guide
ism of the vision itself and by the explanation of is given in the succeeding portion of the chapter.
vision four beasts are seen,
which
In the
we
is
to
be also
symbolically represented.
the savage beasts than the
vii.
13, 14.
OH. VII.
WITHOUT A MESSIAH.
?
229
of days
'
The
'
vision
itself,
son of
man
whom
the
empire of the world was destined in the counsels of God. 1 But no, says Hengstenberg, on the contrary the analogy
'
The four
beasts do
'
we
kingdom
3
(ver.
sovereign
people.'
This
remark
Hengstenberg's
How
is
it
Daniel
is
'
content to
monarchies as
over
whom
he
is
mode
of de-
This surely
remark
that in
any case
its
'
the
4
kingdom
is
not
to
be
thought of without
king.'
In these observations we have partly anticipated our In this the notice of the interpretation of the dream.
beasts are expressly referred to, but unfortunately the
'
son of
man
'
is
of the vision
1
is
There are, howwhich the concluding part explained, 5 and in all of these the dominion
not again mentioned.
is
Hengstenberg's treatment
so
him
my
arguments by reference
Some
we
proceed.
3
vii.
17.
S. 416.
P. 89.
Herzog, Messias,
230
is
bk.
ii.
assigned to
faintest allusion to a
Messiah
and accordingly,
if
own
'
interpreter,
we are we must
'
son of
identical.
this
man and
is,
'
argument
head of
'
is
precisely the
this
people,'
The
argument
is,
severed
is
compare ix. 6 10. was a fundamental idea of prophecy that the future salvation was to be bestowed upon the people of the saints of the Most High, through the medium
;
.
and
It
of the Messiah
that
it
... If Daniel could assume that this was already known, he had no reason to fear that he would be misunderstood,
when he
of the
Most High, what he had previously written of the Messiah. No true Israelite would have misunderstood him, even if he had not expressly mentioned the Messiah 2 before, and thus guarded against any misapprehension.'
In this reply Hengstenberg scarcely meets the point of
the adverse
argument.
The question
is
not whether
High what he had previously written of the Messiah, but whether he had previously written anything of the Messiah and the argument is that the total failure to
;
is
a reiterated recurrence to
2
Jud. Apol: S.
4(3.
Pp. 88-9.
en. vu,
WITHOUT A MESSIAH.
is
231
its
of
non-Messianic
explanation.
the
'
we
it
Our
of
not diminished
and
its
interpretation.
is
son
man
'
be the Messiah, he
here presented in a
way
which, so far as
we know,
is
wholly new.
The imagery
is
whom
Daniel
is
said to
have
discarded,
and instead of one sprung from the stem of Jesse, heir to the throne of David, we have a mysterious being, coming in cloudy grandeur to rule over the whole world, while the people of Israel are passed by without the most
cursory notice.
Now
if
was not
at
hand to point out that the second coming of the Messiah was intended, a fact which is studiously concealed in the
vision
this
itself.
is
left
without elucida-
tion
strengthened
when we
little
How
is
it
horn,
vanishes
utterly
and the chosen people completely fill the scene ? This silence in regard to the Messiah Hengstenberg does not
so
that
S. 46.
Daniel's
connection
Jiid.
AjioL
232
bk.
ii.
belief.
some weight. But we have already seen that the prophets are by no means unanimous in what Hengstenberg
is
;
pleased to lay
'
down
as
'
a fundamental idea of
prophecy
that he
and
no
difficulty in believing
still
may have
reverted to the
older idea of a
leaders might
human
Whether he did
his
so or not
must be
to
own
T
statements.
The passage
which appeal
to those
is
made w ith
who do
by the saints under the immediate government of the Almighty himself; and this interpretation is confirmed by the two parallel passages in which the kingdom is referred to. In ii. 44 we are told that in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall
'
:
not be
left to
it
shall
break in pieces
shall stand for
and consume
ever.'
these kingdoms,
and
the
it
There
nothing in
;
this
Messianic
conception
in
but
the
had
Messiah been a
prominent figure
It is of
writer's
thoughts,
he would
passage
this
is
we
find
not the
stated
Having
Epiphanes] should come to his end, and none should help him, the writer proceeds, 'And at that time shall Michael
stand up, the great prince which standeth for the children
'
ch. vn.
1
WITHOUT A MrSSIAH.
;
233
of thy people
and
it
is
is
de-
in a supernatural Messiah, to
book not only omit say a word about him, but introduce Michael by name
whom
the Israelites
w ere
T
to
much
duced.
to the point, 2
which appear even to Hilgenfeld pretty and it is possible that these may
already
'
ad-
place he
'
appeals to the
history
It was supported by the whole of the early Christian Church with very few
of Biblical interpretation.'
3
Church had no means of interpreting the passage than we have ourselves, and as it was the most natural thing possible for them to give it a Messianic interpretation, I do not see that there is any force in this argument. But he adds, the Jews were certainly interested in opposing it, as Christ had so expressly declared himself to be the Son of Man. Yet with the exception of Abenezra, they are unanimous in supporting this exposition.' 4 When the Messianic idea was fully developed, and when sound principles of interpretation were systematically disregarded, it is not surprising that the Jews adopted this into the number of Messianic passages. They may have done
exceptions.'
As
the
early Christian
better
'
though in support of
this
supposition
1
we cannot
2
appeal to the
: '
Book
Apok.
4
of Enoch, the
xii. 1.
'Ziemlich treffend
Jiid.
S. 46,
Anm.
2.
Pp. 86-7.
P. 87.
234
bk.
ii.
passages in that
work
relating to the
But even
may
not have
to
been altered
Eomans began
make
itself felt,
As
this
it is
irrelevant to appeal
to
Jewish
not
go back beyond
the
Eoman
The Messiah coming in marked a contrast to the crucified Jesus that the passage in Daniel was used in refutation of the Christian claim and the recourse to a second coining, however satisfactory to Christians, could appear to a Jew
Hengstenberg
clearly wrong.
little
"phon
Justin Martyr
and what is the Jew's reply ? 2 These and similar scriptures compel us to expect in glory and greatness him who as a son of man receives but this the eternal kingdom from the Ancient of days so-called Christ of yours has been dishonoured and
;
inglorious, so that
he even
fell
that
is
we need
own
is
judgment
Heng-
positive arguments.'
1.
more
other-
The
a
elevation of the
Ch. 32.
Oh. 31.
oft. tii.
WITHOUT A MESSIAH,
235
people tad hitherto been inseparably connected with the royal house of David and earlier prophets had invariably
;
its
future
to the nation,
he
could only intend that the former of these should be l This argument understood as referring to the Messiah.'
conveniently assumes the very point which
is
under
dis-
when
we may
venture to say
And the book was written. on the other hand, that it was
But
strangely
inconsequential
to
David therefore they could not possibly suppose, that one like a son of man coming with the clouds of heaven Where is the identity could be other than the Messiah. Even in the or resemblance between these two ideas ? Talmud, where the Messianic sense is admitted, the contrast between this and an earlier view is felt to reEabbi Yehoshua' ben Levi threw two quire explanation verses against one another " Behold he will come in the
:
'
on an ass." If they [the Israelites] are deserving, [he will come] on the clouds of heaven if they are not deserving, 2 I think, therefore, that the poor, sitting on an ass.' Messianic interpretation is not the first which would
;
occur to
an
Israelite
who had
always
;
expected the
Messiah to
berg's
6
rise
and Hengsten-
argument consequently falls to the ground. 2. His coming in the clouds of heaven is decisive. The anti-Messianic expositors have not only to explain,
i
P. 89.
Synhed. 98.
236
bk.
11.
how
be in heaven,
but
how
it
could
is this
become possessed of omnipotent judicial power. For it that is indicated by his coming with the clouds.' x We have here two arguments in the form of one. The
first,
me, I
must be excused
resort to
it
decisive
'
of nothing but
as
modern
theologian.
explain
how
cast
1
Israel,' if Israel had never been in heaven, and how Babylon could have fallen from heaven,' 3 and how Capernaum can have been exalted unto heaven ? 4 He must also explain how
4
'
come up from
look
at
the sea.
writer's
But
let
us
the
own
thought.
he sees the four winds of heaven striving upon the great sea, and four great beasts coming up from the
First
and exercising successive dominion till the Ancient of days appears, and passes judgment upon them and then, in contrast to these beasts, born from the wilderness of ocean amid tumult and tempest, and wielding their brute power in a selfish and impious tyranny, another form, bearing the mild and devout lineaments of a man, comes with the pomp and glory of heaven to receive from the Ancient of days an eternal kingdom. The heaven is the proper contrast to the sea, as the human form is to the bestial, and the beauty and significance of the vision would be seriously marred if this feature were removed.
sea,
;
As
argument,
it is
a pure
Pp. 89-90.
Isai. xiv. 12.
p.
85
sq.
Lam.
Matt.
ii.
1.
xi. 23.
en. til
WITHOUT A MESSIAH.
237
'
and again, he is, the Messiah appears upon the clouds of heaven therefore, an almighty judge, even before the dominion
of the Bible the clouds represent judgment,'
6
is
given to him.'
It
is
which ascribes an unalterable meaning to the figurative language of poetry, and it may seem hardly worth while to refer to one or two other ideas represented by clouds.
climate, the
coolness
to
word is used to The Lord will mount Zion ... a serve as a welcome
;
'
And
in reference to
God
himself
it
denotes that
of
He
is
petitions
men
;
:
Thou
hast
That
it
should be
only what
we should
expect; but
anyone
who seems
in a night- vision
is
is
come with
merely
idle assertion.
in Daniel
'
one
divine
kingdom upon
evident
itself;
without going
but
beyond the
limits of the
passage
is
we must
man
P. 83.
Isai. xliv. 22.
P. 84.
Isai. iv. 5.
Lain.
iii.
44.
238
bk.
ii.
down
we should expect
;
coming
venture to
instead of a traditional theology, the idea presented is not that of an almighty being coming in his own right
to rule the world, but rather that of one
who
has been
raised
up from the
earth,
and
is
by
divine grant a
their
own
lawless force.
interpretation,
we may
man comes up
flies
sea,'
and afterwards
is
'
'with
and
1
his goal
the top of
mount
believed to be the
further confirmed
dwelling-place of God.
by the
this
fact
that
the judgment
2
supposed to have
if
judgment was conducted by the Son of man, he has certainly expressed himself with the most studied obThe conception which we have thus reached, scurity.
though not inconsistent with the Jewish belief
Messiah,
is
'
in the
Hengonly
stenberg's
satisfy
those
who
Before leaving this argument, however, it may be worth while to hazard a further remark. If the plea
could be sustained that coming with the clouds represents judicial power, then we have only to turn to verse 22 to
find that
High.'
1
Though
3 (in
all
this
that justice
is
Most was
xiii.
evidently a
Verse 10.
ch. vn.
WITHOUT A MESSIAH.
2oU
something may be said on behalf of the idea that the power of judgment was committed to them. The word here used is nj^ and as the same word is
done
to the saints,
twice used in this very chapter to denote the supreme judgment, 1 we might expect the same sense to be pre2 served throughout.
In
would be
'
by the writer himself with that judicial power the supposed possession of which by the son of
expressly invested
man
'
is
be identical with them. That the idea was not foreign to Jewish thought, that judgment, in a subordinate sense, might be committed to the Israelites, we learn from the
Book
of
Enoch
it
'
a sword, in
may be
shall
exercised on those
who
act violently,
The final judgment is not to take place till the tenth week; but at an earlier time the sword of judgment is entrusted to the righteous. Thus, even if
statement
is
that
the
'
clouds
invalid.
son of man.
was a difference
in this
If
we
3,
are
the
it
way
is
to press
argument
is
which
used.
of course admits
1
may have
quod
facit per
Verses 10 and 26. So Mr, Fuller understands it, explaining it by the alterum, facit per se.' Speaker 's Com. \i. p. 330.
2
3
rule,
'
xci.
12.
3,
'
may
exercise
sinners] as
you
will.'
P. 90.
240
bk. n.
been besides, we cannot say that lie resembled a son of man. A man is a great deal more than a biped yet it would be absurd to say that he resembled a biped. The description, accordingly, though not inconsistent with the idea of a wholly supernatural Messiah, who was not a
;
true son
of man,
Messiah.
On
sonified people,
who
Fourth Ezra, in the iEthiopic, Arabic, and Armenian versions, it is the wind which rises up from the sea like
a man, though
being
is
spoken of as a man.
comparison that
it
was not a
itself
real
glorified
On
have seen no
would have been more saw the Son of man.' '4. In the other passages of this book, in which anyone is described as being like the children of men, it is not an ideal person, but a real person, who is spoken The same remark applies to Ezek. i. 26.' l The of.
comparison
natural to have said simply,
'
if
But
in all four
the expression
is
quite
different.
And
;
here
again the argument turns against Hengstenberg for the comparison is invariably used in reference to those who
to
God
in Ezekiel,
and
to angels in
P. 90.
viii.
15
x. 16, 18.
en. vii.
WITHOUT A MESSIAH.
241
interpretation
Such are the arguments by which the Messianic is defended, and which appear satisfactoryto such a critic as Hilgenfeld.
;
even
To my own mind
which led us
to
in
supposed to appear
viii.
15
sq.
ram and
heard one
and another
saint
which spake,
How
?
When
'
man
["QJ].
And
make
this
man
2
to
understand the
than the Son of
vision.'
Oehler
and Hilgenfeld
think
however, which
With the
There
is
interpretation,
away.
nothing in the
two angelic
other
is
beings, one of
is
whom
assumed the
visible
known
to be at
To assume
that
the Messiah
indeed to build
This passage
vision,
is,
river,
which
clothed
Hiddekel.'
in
linen,
Here appeared a certain man whose loins were girded with fine
'
gold of Uphaz.'
1
Now
S. 417.
Hurzog, Messias,
Jiid^Apok.
S. 47.
x.
sq.
'
242
office,
bk.
ii.
and
indicated a character
precisely
suited
to
the
Messianic
conception in the
high-priest
These tokens, however, are not sided over the nation. Michael inconsistent with the dignity of an archangel.
also
is
'
princes,'
and
to
if
we have no
them
3
ascribe
to
those
who
With
belongs wholly to
He
is
kingdom
order to
is
make
revelations to Daniel
but
when
this
duty
His revela-
tion
resurrection
The people
is
How
it is
difficult to
and indeed
this
elaborate description of
what
seems
to
me
to
be conclusive evidence
at all,
Messiah
he regarded
it
to introduce
it is
Jikl.
Apok., S. 49.
viii. 2, 3.
6
Verse 13.
6
x. 21. xii. 1.
x. 14.
ch.
tii.
WITHOUT A MESSIAH.
243
hold on the mind of the people, and had not yet re-shaped
itself
We
come now
to
of
which is beset with difficulties, Hengstenberg devotes all his strength in a laboured exposition and argument, which occupy, in the translaAs it is not necessary for us tion, more than 170 pages.
this
24-27. 1
To
grounds for deciding between the Messianic and nonMessianic interpretations, I propose to start by presenting
Hengstenberg's
translation,
and accepting
it
with the
The
following, then,
is
his rendering, a
few of
his
make
'
seal
up
and to bring eternal righteousness and to seal up vision and prophet [not, as most suppose, to fulfil or confirm them, but to put them aside as no longer necessary], and to anoint a Holy of And thou shalt know and understand from the Holies.
and
to cover iniquity,
;
:
unto an anointed one, a prince, are seven weeks and the street is restored and built, and sixty-two weeks
:
firmly determined;
but in
narrow
times.
And
after
is
not to
him
[Christ,
owing
no
Various opinions on this passage may be seen collected in the Sjjeakcrs Commentary, ' Excursus on the Seventy Weeks,' vi. pp. 360- 365. They are given with candour and good taste but the Excursus can hardly be said to
;
'
street
p.
173,
E 2
244
bk.
ir.
and the city and the sanctuary the people of a prince, the coming one, will 2 destroy; and it will end in the flood, and to the end
*
there
is
And
many
[or,
many
and the destroyer comes over and the summit of abominations, and indeed until that which is completed and determined shall pour down upon the
burnt-offering to cease,
desolate places.'
According to the view of the Messianic interpreters we have here a literal prophecy of the coming of Christ, of his death, and of the destruction of Jerusalem by the
Bomans.
Christ.
By
communication of the
admits that
a
'
Spirit
to
He
is 4
'
frankly
in
p'^h^t^jp
never applied to
'
person,
is
but
only
to
things
Christ
here represented
and that this interpretation is justified by 1 Chron. xxiii. 13, where he believes that the 6 expression is used of Aaron and his sons, and by Luke i. 6 35, where Christ is described as to yevva)^vov ayuov.
as a most holy
more
Pusey explains it, the city and the sanctuary shall be his no and 184-5. 2 The words 'the end thereof shall be with a flood' (as the A. V. has it) Mr. Fuller refers to the destruction, not of the city, but of the prince, and he thinks they should be rendered the prince that shall come and shall find
1
Or, as Dr.
:
'
'
pp. 176
'
his
end in the (not " a ") flood/ the flood being used for the army,' or as P. 358. typical of divine punishment. 3 Mr. Fuller thinks that the last word in 27, whether it be taken as 'a He who desolate one or as desolator,' refers to the Nagid (the prince).
'
'
'
desolate.
360.
P. 123.
5 Translating, 'Aaron was set apart to sanctify him as a most holy one, he aud his sons for ever.' P. 119. c distinctly understand the words in dispute The Greek Versions Speaker's Com., where the words are cited, vi. p. 361. in a personal sense.'
'
.
err.
vti.
WITHOUT A MESSIAH.
'
245
He refers
'
an anointed one
'
in
He
adopts as the
miah
not
this
was
commenced
It
was
in
answer to
the city.
Now
this
of Artaxerxes, that
25, he believes,
as
Hengstenberg endeavours to
2
The last clause in verse must describe the events of the seven weeks just mentioned, and he infers that the restoration of the city is said to occupy the whole seven weeks, and to be completed when they close.' The year 455 B.C. corresponds with 299 from the foundation of Eome. Add to this sixty-nine weeks, or 483 years, and we reach 782 A.u.c, the year in which Christ began his ministry. Arguments are adduced to show that Christ's ministry really lasted three years and a half, 3 at the close of which he put an end, by his death, to the Jewish sacrifices, in
prove, in the year 455
B.C.
4
The
tion may be briefly stated. The seventy weeks are adopted by the writer as an interpretation of the seventy years of Jeremiah, and terminate in the time of Antiochus
Epiphanes.
for
If
we
when Judaea
fell
B.C.,
is
We
thus encounter a
P. 202
Dr. Pusey assigns to this event the year 444 B.C. (pp. 169-170, with note 6). He dates, in preference, from the commission of Ezra in the
B.C. (pp.
his initial
P. 240
sq.
246
bk. it
An anointed one, a prince,' under discussion farther on. is Cyrus who is to appear at the end of seven weeks, this period being separated by the punctuation from the sixtytwo weeks.
off,' is
The second
III.,
'
anointed,'
who
is
to
B.C.,
be
'
cut
high-priest Onias
died in 175
killed
in
or the
most probably in
B.C.
;
171
B.C.
The
last
week terminates
164
and in the
midst
of this
our judgment in deciding between these two views, we must make a remark about the method of inquiry. Hengstenberg tries to create a prejudice against the nonThere is Messianic interpreters by using these words a hint at the genesis of these views in the words of
:
'
Hitzig
13),
it
man
(vii,
as the
was necessary which owed its for the simple reason that they had got origin to faith l This insolent speech (as I must term rid of faith itself.' it) does not tend to awaken our confidence in the candour of the critic who makes it. Men are not to be charged with want of faith because they see no reason to believe that
shall
at
be cut
pointing to him."
It
any price to
an element
in real prophecy.
Whatever
difficulties
stand in the
way
Messianic interpretation
siderable,
and
if
men
the
is
tenable.
At the
P. 250.
ch. vn.
WITHOUT A MESSIAH.
247
must endeavour to determine simply from the book itself and its correspondence with historical facts what it was that the
to bias our exegetical judgment.
We
On
just
we must be
that,
biassed
by the
remark shows
on the supposition of
its
its
being
wrong,
we
existence.
With
these remarks
we may proceed
to
an investigation of the
evidence.
made, but which seem to me to afford no The first is, to anoint a holy of evidence either way.
'
We
On
the other
altar,
hand
it
referred
to
the
temple or to the
and
to the
Judas Maccabasus.
The expression here used is applied and in Leviticus viii. 11 to the altar in Exodus xxix. 37 it is said that this was consecrated by anointing with oil. To this Hengstenberg replies that the term is much more
;
'
It
would be
only by a mere guess, and without any foundation whatever, that the expression could
to the temple
tion
itself,'
be understood as referring
'
or to the altar. 1
which
is
conjecture
it
very reason be
the
Now
may be
term
would not
at
of these
meanings to a reader remote from the scenes to which it relates but, I imagine, some such meaning would
; 1
P. 120.
248
bk.
ir.
who had
eagerly
of the
The
refer
may
Jews considered most holy in connection with the temple-worship. In any case Hengstenberg's interpretation must fall before his own canon. Was any reader not previously biassed likely to think of the Messiah when his eye lighted on the anointing of a most holy thing ? Nowhere else is the Messiah so called, and it is only by a process of forcing that the words can be made to suit him. Hengstenberg further the outward dedication of the outward objects that
'
is
the context.
this it is
They
are
all
To
sufficient
ment of
an outward temple
is
not
how
worship.
and on the supposed prediction of the total destrucof the temple, as they have a bearing on the whole
expressions,
'
The
and
'
an anointed, a prince
'
in verse 25,
an anointed
in verse 26,
the Messiah.
3
;
The former might certainly be applied to Cyrus, who was called the Lord's anointed by the later
and
if it
Isaiah
latter
could
who had
conferred no benefits
upon
Israel,
1
it
would be
52
sq.
3
V. 121.
xlv. 1.
ch. vn.
WITHOUT A MESSIAH.
249
priest.
force that
we need not pause to notice them. On it may very fairly be contended that the
interpretation,
absence of the
its
absence in
the
second instance, together with the want of any term answering to prince,' shows that the two anointed ones
are not the same.
This
difficulty,
be got over,
if
different conclusion.
sianic
Hengstenberg lays great stress on the general MesBut this is not character of the opening verse. The writer undoubtedly looks forward to an disputed.
any of the prophets. The only question in this respect is whether he places a Messiah at the head of that kingdom.
ideal
kingdom
as earnestly as
must now turn to the more general considerations which may be alleged in favour of each view. We may notice first those which render it probable
that the fulfilment of the prophecy
is
We
to
be sought in
The ample deconnection with Antiochus Epiphanes. scription in chapters xi. and xii. seems to me almost decisive of the question.
There, as
we have
seen, there
is
not
mation of the world's history is connected with Antiochus, and the last solemn prophecy in the whole book relates
to the suspension of the daily sacrifice in his time.
How
Again,
how
are
we
to believe that
confine
There
is
250
BK.
II.
man
should be miraculously
to predict such
tell
ample
details
and that he should be cut off, that he should confirm the covenant for one week, and cause sacrifice to cease, and not another word about a life so
Surely so wonderful a
its .action.
gift
Once more, there are certain obvious correspondences this passage and the prophecies which confessedly relate to Antiochus, and these make it probable that we are to seek the solution in the same events. In verse 27
between
we
half, therefore,
Now
a
this is the
certainly
really
singular
to.
coincidence,
if
different events
are
referred
here
used,
D$?
d^W
V? ty
over
or, if
the
summit of
are guided
we
by the corresponding phrases, and admit a slight change of reading, over the summit of abominations of the desolator
')
reminds us of
viii.
WW
31,
w'zn
the transgression of
('the abomination
('
the desolator') in
13,
&P Wfa
and
xii.
of the desolator') in
xi.
*w TW
the abomi-
11.
These resemblances
to a parallelism
;
and the
Eoman
invasions
would
was
referring to the
1
vii 25; viii. 14; xii. 7, 11. In the statements in these passages there are minor differences; but as they do not affect the general conclusion, we
ch. vii.
WITHOUT A MESSIAH.
251
The above
me
but
we must now
see
how
which they seem so firmly to support. Hengstenberg advances no fewer than eleven arguments against the Maccabean interpretation, of which, while some are of slight importance, one or two possess considerable weight. These we must now survey in their order.
1.
He
says,
'We
cannot
see
how
the
supposed
Pseudo-Daniel could possibly regard the prophecies of Jeremiah as unfulfilled, and so be induced to make them
the subject of a parody.
Messianic
elements
whatever.'
It
is
quite possible,
may have
fulfilled,
and yet have supposed that it contained a deeper sense in which it had not 2 Jeremiah certainly conyet found its accomplishment. nects the return from the Captivity with the most glowing
literally
and
xxxi.
and
it
at
all
inconsistent
from Babylon, they must be mystically extended to embrace the happier period. It seems evident also that there must have been some connection in the writer's mind between the seventy years of verse 2 and the seventy weeks of 24, and that the recurrence of the Indeed there is no apseventy is not a mere coincidence. parent reason for his mentioning the prophecy of Jeremiah
at all
These remarks
may
serve at the
same time
as a reply to
as
'
252
2.
btl n.
'A
this,
"for seventy
so evidently a
it,
mere
caprice,
unless he intended
this criticism
make
fan of Jeremiah.'
According to
a good
many Jewish
interpreters
make
is
The
initial
the same as that of Jeremiah's seventy years, and this is conceded by many anti-Messianic expositors; but then
the difficulty arises that no divine
command
to rebuild
Jerusalem was given at that time. If appeal is made, as 1 to Jeremiah xxv., where the proit is by Hilgenfeld,
phecy
B.C.,
is
the rejoinder
made
To
escape
2
;
city
is
expressly mentioned
but he thus lays himself open to the objection that he adopts a different initial point for the seventy weeks,
the
'
'
in verse 2
tantamount
a promise
when
When
Dr.
prophecy of
temporary desolation a word or promise to restore and rebuild it,' 3 he forgets that this is the very view presented by Ezra i. 1-2, where the decree of Cyrus to
build the house of the
ment
1
of
'
Lord is represented as the fulfilthe word of the Lord by the mouth of Jeremiah.'
is
3
the one
P. 395.
Apok.
S. 29.
4, 38.
'
ch. vir.
WITHOUT A MESSIAH.
is
253
here referred to
is
expressly
men-
words of Jeremiah
as
'The
24, there
is
an evident
antithesis to ver. 2,
where
it is
to be accomplished upon the ruins of Jerusalem, militates against the assumption, that the destruction is taken as
How
be included
the
in
be
accomplished upon
city ?
The
antithesis
except to those
between the two verses is not evident who agree with Hengstenberg to those
;
who
it
is
'
the
parallelism that
'
is
evident.
antithetic
That the
is
'
desolations
and
the city
'
'
are not
proved by verse 18, open thine eyes, and behold our desolations, and the city which is
sufficiently
called
5.
by thy name.'
'-inn,
without the
article,
cannot
properly be
difficulty
is
6
Hengstenberg be correct, we should expect it, this The indefiniteness can have but little weight.
if,
as I
word
in
announced by Jeremiah.
Pusey strangely says, a decree to restore and build Jerusalem is, according to these theories, not to be any decree or commandment of God, but a prophetic promise.' l But surely a prophetic promise is at least as divine as the decree of an eastern
despot
;
P. 194.
254
bk.
ii.
be said to have decreed. When Dr. Pusey says there is no more ground to select a prophecy of Jeremiah x he seems quite to forget than one of Micah or Isaiah,'
'
.
.
P5
"?
that
same
which are spoken of in event but On not one is mentioned by Jeremiah.' ver. 24, contrary, the most essential blessings are fully menthe tioned by Jeremiah, not indeed in immediate verbal conof the
blessings,
. .
'
and I
7.
will
objection.
If
we
count the seventy weeks from the earliest admissible date, 606 B.C., they carry us about half a century too far.
B.C.
It is
not a serious
till
may
it
last
inclusion of the seven was of more importance. weeks is recommended by the fact that the sixty-two weeks, reckoned from 606 B.C., exactly suit the chronology. But this suitability is qualified by the following consideration.
The
According
is
to
and therefore
we should expect them to begin with the return from the And again, it is a very arbitrary and artificial Captivity.
way
1
them
as
not continuous.
P. 195.
No
xxxi. 34.
CH. VII.
WITHOUT A MESSIAH.
from a simple study of the passage
255
itself;
interpretation
and
it
is
difficult to
The same
who
reckons the seven weeks and the sixty-two weeks from the same initial point, 606 B.C., ending the seven weeks with the victory of Cyrus over Astyages the Median
in
558
B.C.
manner
arbitrary.
He
author, having arrived at the idea of seventy weeks, acts on the belief that the week was the divine measure of
and that every week must have its sabbath of divine peace and favour. From the midst of the seventy weeks, therefore, must be withdrawn seventy years representing the sabbaths, leaving the remainder as the time of afflictime,
tion.
Having thus curtailed the period given by the wricer himself, Ewald starts with the year 588 B.C.
Seven weeks, or forty-nine years
are not omitted), bring us to 539.
(for
The
seventy 434 years, The remaining years, and we are carried back to 175. and the half-week, which with 168 B.c week ends Ewald regards as a lucky hit on the part of the author,
or
Subtract
time comes
there
is
:
in.
Of
is
this curious
;
but
no
;
difficulty to
it is
Ewald
there
not, there
ought to be
evident
must originally have had some closing 2 All words, and these no doubt made everything clear.
that the passage
this is to
Delitzsch,
Hofmann and
2
Wieseler, thinks
JiicL
Apok.
S. 30.
Proph.
d.
A. B.
lii.
S,
423
sq.
256
bk.
ir.
come
terval
But this not only seems quite opposed to the plain meaning of the text, but introduces the insuperable difficulty that the seven weeks
between him and
must equal at least 160 years. 1 Can we, then, suppose that the author made a serious
chronological mistake
admitted,
for, as
?
This supposition
is
not easily
Ewald
and the observance of the festivals, and of the sabbatical years, must have caused the preservation It seems evident, however, that of a correct chronology. the author did not choose the period of seventy weeks
high-priests,
and
it is
quite possible
national disaster
he had
neither the wish nor the opportunity to estimate with Dr. Pusey appears to treat precision the lapse of time.
In eking
out his
own
theory
work be of Maccabean
concern
itself
no doubt would be so. But if the origin, and if its inspiration with great principles, and not with the dry
it
details of history,
we may
amount of
error
and
difficulty,
such as
apocalyptic books
was written
late date,
critics
it
by no means agreed, would be obviously absurd; yet Tertullian, had he known what variety of opinion critics would express, might, like Dr. Pusey, have On indulged in some cheap merriment at their expense. single error, however minute, is incomthe other hand, a
are
1
in Dr.
*
Herzog, Daniel, S. 283 sq. Pusey s work, p. 195 sq. Pr&ph. d. A. B. iii. p. 423.
may
be seen
en. vn.
WITHOUT A MESSIAH.
the theory of miraculous prediction
in estimating
;
257 and
of
patible with
this
the
force
We, have
whether
tain,
objection to the
Maccabean
interpretation.
The question
fatal,
this objection is to
be considered
or to be
is
uncer-
We may
insisted
upon by Hengstenberg
in
weeks. 1
He
of the city,
weeks be connected with the building and he asks 'how could the restoration of the streets, which was
translation, if these
is,
'
much
shorter time,
... be
?
'
In reply to this
we may
first place, that Hengstenberg himself makes the rebuilding occupy exactly forty-nine years, 2 for which there is no historical warrant whatever. Jerusalem must have been made a habitable city in a much shorter time. The building of a town, however, is a continuous process, which we cannot say has been The restoration of finished at any particular moment. might very well be spoken of as continuing, Jerusalem though in troublous times,' throughout the whole period
'
who
is
it
again overwhelmed
it
in ruin.
8.
how
that
it
P. 138
sq.
Dr. Pusey, with his different initial point, manages to extract the same
time.
Pp. 174-5.
258
which
is
bk.
ii.
connected with
this period, It
and temple?
would be well
Hengstenberg had
pointed out the passages on which he relied for this In the prophecy in xi. and xii. I cannot find statement.
any express assertion that the temple The vision of the ram and the goat
will
be restored.
ends
also, in viii.,
with the abolition of the daily then hears one saint telling another that after a certain On the other time the sanctuary should be cleansed.
sacrifice,
though Daniel
hand, in the present passage verse 24 surely implies that all the calamities of the people and the holy city will be
over at the end of seventy weeks, and it was not necessary to repeat this at the conclusion of the prophecy.
Hengstenberg points out some difficulties in the way of applying the words, an anointed one shall be cut but he off,' to either Alexander or Seleucus Philopator
9.
'
;
says nothing about their application to Onias. 10. He appeals to the unanimous testimony of Jewish
But the Jews must, at a very early period, have been forced to adopt a non-Maccabean interpretafor they saw that the everlasting righteousness had tion
tradition.
;
not
come and they were not prepared to admit that the This remark might apply even to writer was mistaken. the time when the first Book of Maccabees was written,
;
book
to
the
to,
not alluded
might be
time. 1
sufficiently
i.
the
LXX. by
its [sic]
i.e.
ll
curious reading of v. 26
174) refer
[sic]
(139 Seleucid sera or Excursus on the the passage to the same period
after
: '
139 years
ch. vil.
WITHOUT A MESSIAH.
The
;
259
11.
false, so
true,
that
is,
to all
eternity.'
made on
the ground
that
and Mark xiii. 14 contain an allusion and it is quoted by the Lord as an actual prophecy which had still to be fulfilled, so far as
Matthew
to this prophecy,
'
must not shrink from noticing this objection, though I cannot but regret that that great and holy name is dragged into a mere critical discussion. If this appeal to authority
is
has
when
it
suits
him,
'
he does not trouble himself about any more than Hitzig, whom
'
he
treats
On
philological grounds
he renders
rfjs
m&Q
'
destroyer,' although
desolation,'
Christ renders
it
it
iprjjjLCQcrecos^
incumbent on him
lar
in the singii-
to fiSekvyfia.
for
translated
three
answers.
First,
it
possible to
pronounce
360.
oldest
Jewish interpretation supported the modern view. The reading referred to, however, is not what is generally found in editions of the LXX. Those of Wechelius (Frankfort, 1597), of Grate (1707-1720), of Reineccius
(Leipzig, 1730), of
Holmes
(Leipzig, 1850) all read pera ras efiSo/jLadas ras i^rjKovradvo, and none of
them
mentions the other reading. That the text of the ordinary printed LXX. agrees here with the Codex Vaticanus is confirmed by the recent fac-simile
edition of that
found the
curious reading
MS. by Vercellone and Cozza (Rome, 1868-72). only in a work entitled Daniel secundum
'
I have
Sejjtua-
annorum supra
ioccc.
Roime, cio
io cclxxii.
s
9.
260
bk.
ir.
any opinion about the original meaning of He applies it no doubt to the destruction the prophecy. which was still future but it is quite conceivable that he
;
may have regarded the passage as descriptive of the time of Epiphanes, and yet have gathered from it the wider
conviction that the
4
abomination of desolation
'
in
the
And lastly,
the passage in which the reference to Daniel occurs is one of those in which we can least be certain that his words
The general conclusion, then, at which we arrive is that the Maccabean interpretation is supported by arguments of great strength, but
chronological difficulty.
is
opposed by a serious
We
must
now
turn
to
the
Let us look
first
at the
more general
considerations
in the book.
which
arise
These are
following.
In be
we may
is
observe the
given would
weeks would
in the future.
This hardly corresponds with the profession of Gabriel, that he came to give Daniel skill and understanding.'
Ao-ain, the prayer to
which
this revelation
is
an answer
is opposed to Hengstenberg's idea that the writer fully accepted the literal and complete fulfilment of Jeremiah's
prophecy.
Had he done
so,
real Daniel,
he would have believed that the desolations of Jerusalem' had nearly reached their allotted term. But of this there
is
Let
'
thine
en
vii.
WITHOUT A MESSIAH.
'
261
ear
and hear open thine eyes, and behold our desolations, and the
'
;
mountain
my
God,
incline
thine
city
which
is
called
by thy name.
;
Lord, forgive
my
God.'
who felt
who
of present hope.
And
Gabriel
for
is
the
but
Messianic interpretation
to.
It consoles
him
him by and
or hope.
and in the precision with which its various parts accommodate themselves to historical facts. There are only two points in which the Messianic interpretation seems at
first
sight
to
possess
decided
advantage,
amination.
sixty-nine
if at least
The
weeks
if
first
fit
is
the
Hengstenberg be right
tions,
and
we
enjoyment of
is
his
one
telling
argument.
The second
point
that,
temple are to be
262
bk.
ir.
visitation.'
Now
is
there
is
the
conclusion
certain words.
On
when taken
the city
in connection with
preceding prayer,
and
if
we have been
'
a holy
expressly
We
by appealing
to the
6
Hengstenberg
irremediable.'
1st
But
it
may
see
to
Maccabees to
We
city,
'
when they
fell
and smote
on
it
much
people
of Israel.
And when
fire,
he
set
it
thereof on
every
But the
a
women and
cattle.'
children
2
8
took they
captive,
laid
The
This
'sanctuary was
disaster
wilderness.'
was
regarded
judgment.
The
dying
Now
wrath of indignation,' and he therefore exhorts them to 4 and Judas turned away be zealous for the law
'
'
'
wrath
1
from
2
Israel
i.
'
by
3
'
destroying
>*
the
*
ungodly.'
See also
ii.
P. 263.
ii.
30-32.
f)PW>0V
?PWs,
5
?>
8.
12.
49.
iii.
oh. vir
WITHOUT A MESSIAH.
1
.
263
. .
Meanwhile 'Jerusalem lay void as a wilderness, 2 The people the sanctuary also was trodden down."
looked upon
this as a terrible affliction.
'
On
their return
3
and the gates burnt up, and shrubs growing in the courts as in a forest or on one of the mountains, yea, and the priests' chambers pulled down they rent their clothes, and made great lamentation, and and the
altar profaned,
;
cast ashes
defiled,
upon
'
their heads.'
it
As
it
'
they thought
best to pull
vessels
is
new
It
is
one, 5 and
new holy
treatment of Jeru-
salem was not a mere temporary occupation, which could not be justly compared with the Babylonian and Eoman It aimed at the utter ruin of the Jewish destructions.
polity
8
;
the ground, the houses were burned or pulled down and if the shell of the sanctuary was left standing amid
its
was only that it might be 'trodden down with unholy feet, and profaned with the heathen
desolations,
'
it
'
'
There
is
2 4
is
nothing, then, in
"Eprj^os.
'HprjfjLconevov.
i v<
45.
3 5 7
o
44-7.
e
8
iv.
i.
60;
vi. 7.
41-53.
' 54; see also vi. 7. Yet all this becomes with Dr. Pusey shall fire some houses in the city, yet leaving it, as a whole, unhurt and inhabited as before [for which he refers to i. 38 and 55], and displacing not one stone or ornament of the temple, nay nor touching it; for the idol-altar was built on On this I forbear to remark, beyond the brazen altar outside (p. 228).
'
i.
38
is
that
'
it
became a habitation of
we
< are informed that the enemy, after their destruction of the houses, built the city of David with a great wall,' and placed there a sinful nation, apparently to act as a garrison i. 33, 34. That is, part of the city was spared
:
264
bk.
ii.
this invasion,
actual
which poured down' upon the desolate sanctuary, and had come upon the x Hengstenflood.' city with the sudden violence of a
was fraught with
calamities,
'
'
berg's
We
argument therefore falls to the ground. must now ask how far the Messianic interpretation
The
followit.
me
completely fatal to
full
In
order to
estimate
that,
remember
it
value
we must
miraculous
this is a
prophecy, and
be sustained,
must be perfectly accurate in every part. You cannot defend your prophet by pleading errors which might be venial in an historian.
1.
It is
no answer
to
with Hengstenberg,
till
c
that
the
fulfilled
the
people of
the
covenant
personally
good
sand.
if
baptism that
anointed
till
What was we
then
really
Is
it
was anointed three years and a half after the ascension ? 2. There is nothing in the text to account for the division of the sixty-nine weeks into seven and sixty-two. It is very easy to assume that the seven weeks are meant
1
am
reference of
2
the flood.'
P. 127.
CH. VII,
WITHOUT A MESSIAH.
;
265
is
but there
not a word to
that effect,
to
it
and there
is
no
3.
is
cer-
was to be Thus verse 26 makes his death contemporaneous with his appearance, and 27 makes it three years and a half later. Dr. Pusey, oblivious of the difficulty which he thus creates, says, Once, in the
tainly implied in the text that
an anointed
'
'
an atoning
Yet according
to his
own
The
till
destruction of Jerusalem
indeed
close
of the
seventy.
To
say that
'when
Christ
city,'
Jerusalem ceased to
that
is
be the holy
is
that the
army
of Titus will
and
this
still less
makes Daniel a
5.
prophet.
Here
it
may be
rites
3
said with
some
and we cannot suppose that a prophet who knew the exact time of Christ's death would indicate it only by
connecting
it,
The
3
sacrifices
Ibid.
P. 179.
Hengst,
p.
166.
266
m.
n.
and
if
we
are to
rest
Hengstenberg can assign no meaning whatever to the second half of the last week. He tries to account
6.
in a sort of
way
for sixty-nine
but the
reason
no
intelligible
moment when
in,
everlasting
the interpretation
breaks
down
Henga vanish-
stenberg's
lame suggestion
that
'
is,
more or
less,
ing one, and therefore does not admit of being chronologically determined,
But
with minute
and
fixes
no
historical
event.
the remaining
3 1 years
to
of the
Jews were at an end, and that the Gospel embraced the world. We have not,' he adds, 'the chronological data to fix it.' 2 Those who think that the grand climax of Daniel's prophecies was the preaching
'
to
the Samaritans
'
are probably
argument,
7.
It
is,
as
we have
in verse
weeks.
1
P. 240.
P. 170.
ch. vii.
WITHOUT A MESSIAH.
267
without a rival
it,
is
in
accepting
even though
we
Our general
Daniel, though
its
it
conclusion, then,
is
that the
Book
of
fails to
place
In the Book of
Wisdom there
is
a Messianic interpretation has been given. It is that in which the treatment of the righteous man by the wicked 1 is described. Bad and unbelieving men are represented
as expressing their hatred of
one
who
is
just,
because he
and
this just
most
significant
The
'
He
God is
his Father.
and let us prove what shall happen in the end of him. For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies. Let us examine him with despitefulness and torture, that we may know his meekness and prove his patience. Let us condemn him with a
Let us see
if his
words be true
shameful death.'
It is
;
were applied
to Christ
but
it is
man
is
sentative of a class,
alluded
to.
book
might seem
be
less significant
much
less definite
1
shape.
is
so
ii.
10-20.
16-20.
268
bk.
11.
who
failed to utter
He
insists
'
on
they
and
'
Lord
shall
crown from 2 the Lord's hand.' Nothing would have been more natural than to blend with these anticipations some allusion to the coming of the Messiah and the establishment and we must therefore suppose either that of his rule
;
it
worth mentioning.
In the
first
Book
in
of Maccabees
we
similarly fail to
to
ii.
57,
where Mattathias,
exam-
David
in his
; '
we
without further
had he believed in him. Two other passages also are cited, in which referIn the ence is made to the future coming of a prophet. 3 first it is said that the people put away the stones of the old altar, which they had pulled down on account of its defilement, until a prophet should come to give answer In the second 4 we are told that the concerning them/ Jews and the priests were well pleased that Simon should be governor and high-priest for ever until a faithful prophet should arise.' In both instances the word prophet'
to the Messiah as the great restorer,
c ' '
is
without the
1
article,
iii.
8.
v. 16.
iv. 46.
xiv. 41.
en. vir.
WITHOUT A MESSIAH.
that the gift of prophecy,
269
which had
some time
restored.
is
the second
Book
hope that the scattered Israelites will soon be brought 1 together, through the divine pity, into the sacred place. We shall see farther on that the Messianic idea was not
altogether
certainly
unknown
to the
Maccabean period
it
but
it
is
remarkable that
Book
of
Enoch
and the
it is
conspicuously absent
not only from historical and didactic works, but from the
great prophetical utterance of the age.
We
must con-
clude that
it
was
enthusiastic minds,
popular
faith.
Maccabees
;
and a
The Assumption
notion that he
is
of Moses
is
we
for Hilgenfeld's
be found in Taxo 2
3
is
too whimsical
tell
We
cannot, of course,
what the author may have said in the portion of the work which has not survived but in x. 26-28 he declares that God's kingdom will appear, and that God will come and take vengeance on the Gentiles, and exalt Israel to the stars, so that he could not have had a more suitable
;
We may
with
belief.
Mess. Jud.
467.
ii.
18.
270
be.
ii.
The Book
of Jubilees
It
is
is
equally destitute of
all traces
of the Messiah.
He just
days
It is ex-
we have
was some purpose in the omission. I can hardly help suspecting that he passed over this portion of
that there
Genesis on account of
its
which he did not approve, and yet was not willing openly
to contradict,
and on account of
his
its
for
he invents blessings of
to avoid the
own
for Levi
place.
lords
and princes
tell his
and presidents
They
are to
'
ways to Jacob, and are to stand nearest to the Lord. Judah also is to take a high position, but one political
rather than religious.
He
is
to tread
down
all
who
hate
him.
He
is
to
one of his
Gentiles.
sons.
to Israel,
his
like
and he is to be the terror of the Through him help and deliverance are to come and, when he sits on the throne of honour,
shall
righteousness
a
deliberate
1
be
great.
This
is
certainly
doctrine.
omission
of the
Messianic
2
Oh. xlv.
Ch. xxxi.
ch. vii.
WITHOUT A MESSIAH.
271
There are also several other passages relating to the future of Israel in which the author, had he accepted
this doctrine,
it.
Turning
notice
two passages of
is
a reference to
in the
De
Exsecrationibus,
9.
speaking of
among
and
their conse-
quent return
will
to their own land and he says that they be 'led by an appearance 2 more divine than the naturally human, invisible indeed to others, and manifest to those only who are being saved.' Dahne assumes that
;
superhuman leader is the Messiah; and from the analogy between the appearance here described, and the pillar of cloud and fire which led the Israelites through the wilderness, and which Philo allegorized into the
this
Logos, he thinks
it
is
re-
ferred to in the present passage, and that thus the identification of the
3
Logos with the Messiah was made by Philo. Gfrorer is much more confident that the Logos is intended, but does not admit that he was identified by Philo with the Messiah. 4 It seems to me that the true
effect of this
passage
is
to
believed in a Messiah at
belief, this is certainly
If he entertained such a
expect to find
1
it
clearly
Ch.
i.
S.
xxxii. S. 42.
Oracles also
is
232; ch. xix. S. 16; ch. xxi. S. 19 chs. xxii., xxiii., and ch. Among the apocalyptic works the fourth book of the Sib. without a Messiah, notwithstanding its eschatological passages,
as
which
to the
3 3
same period
This is the more remarkable as itbelono-s Fourth Ezra and the Apoc. of Baruch.
"Ofecos.
Geschichtliche Darstellung der judisch-alexandrinischen Religions- Philoi.
sophie, 1834,
4
S.
437-8.
Theos.
i.
Philo u.
d. al.
S.
528-530.
272
bk.
it.
apparently of
human
its
linea-
ments, and
invisible to all but the sons of Israel, fulfilling sole function of guide to the
moreover the
does
Messiah.
Holy Land,
not correspond
with
The other passage to which appeal is made seems at first sight to offer a more certain testimony. It occurs
in the course of a long eschatological description in the
throw of those
'
Be Praemiis et Poems, 16. Keferring to the final overwho disturb the world's peace, Philo says, For a man shall go forth, says the oracle, leading an
shall
God having
this is
sent
upon
Now
terrible to
irre-
enemies, but,
sistible.'
if
In
this
conquering
and warrior Gfrorer But it should be observed mentioned only in the quo-
tation
from Numbers; and if, with Oehler, 4 we regard what follows as an explanation of the oracle, he is immediately allegorized into a mere symbol of courage and
strength.
Philo's
is
not, in
;
own words,
and
and
fulfilled in
teachers
the
It
belief in
is
the
related that
This
is
LXX.
Num.
4
xxiv. 7.
2 3
Philo u. d.
Theos.
i.
S. 530.
Lehrb.
d. n. Zeitg. S.
575.
oh. vir.
WITHOUT A MESSIAH.
'
273
Grass
grow
have come.' 1
Hillel II.
'
At
still
later period E.
Hillel
(that
2
is,
who
lived in
said,
There
will
be no Messiah for
this
May
'
of
Eab
E.
God pardon
the
;
When was
Hezekiah?
first
In
first
house
[during the
time of the
Temple]
but Zechariah
made
to
come
sitting
on an
seems
fairly construed,
from
that
being
entertained
for
we have
didactic,
in apocalyptic,
haggadistic,
found
it
now we must
it
receives a
1
more or
8 (5
editions).
The accuracy
Synhed. 99.
of this statement
here discussed.
3
274
CHAPTER
VIIL
We
our
first
duty
is
to
Our
in
III.
first
witness
is
if
the view
652
is
This
view,
Holtzmann believes that the reference is to Simon, the Maccabean high-priest, 143-135 B.C. 1 The Sibyl's words are the following: Then God will send from the sun a king who will stay
'
from
evil
and
do
to others
confirming faithful
Nor
will
he
all
these things
by
his
own
on
This description of
the king's rule certainly answers with remarkable exactness to the historical
work of Simon.
and
He
; ;
crushed the
in Palestine
he renewed
with
Sparta
Rome
The time
determined
Judenth.
u.
Ohristenth. S. 199.
3
Perhaps
'land,' yaiav.
xiv.
sq.
en. vnr.
by Hilgenfeld on
But on
This
in-
king,' /Saa-iXevs.
might seem a matter of small importance, as he was vested with all the powers of a king, were it not that
titles,
his
expressly conferred upon him, and that of king appears to have been purposely avoided. Moreover at this
point the Sibyl passes from the domain of history into that of poetic imagination so that we may perhaps
;
is
idealised
re-
much as his retrospect. If this interpretation be rejected, we must add this Book of the Sibylline Oracles to the number of
those which recognise no Messiah
;
when we
find
is to raise up for ever men, 2 instead of a single Messianic head, the Prophets are to be the judges and just kings of mortals.' 3 If, however, we accept the usual explanation, it is evident
over
all
'
that the Sibyl places the Messiah wholly within the limits of the first age, and makes him simply instrumental in
preparing the
In the not so designated, appears, in the historical vision of the sheep and the wild animals, under the figure of a white bull. 4
If
way for a more glorious future. Book of Enoch the Messiah, though
followed the order of the narrative, which but for a single sentence has all the appearance of being con-
we
age.
When
be obliged to place him in the future the suffering of the sheep has reached its
upon the scene, erects and conducts the final judgment, which, as we have learned, marks the division between the two ages.
his throne,
1
'Hyovpevos, dpxiepeis, (TTpaTtjyos, and i6vapxns. 1 Mac. xiv. 41, 42, 47 3 4 766-7. 780-1. xc. 37.
t 2
27
bk.
it.
He
4
himself a
new
house.
And
;
afterwards
Enoch was brought and set down in the before the judgment took place
'
'
till
If
age
make
Solomon contain nothing explicit upon but they seem to expect the Messiah to this subject come before any great crisis in the world's history. 2 The Sibyl of the time of the triumvirs looks for the
The Psalms
;
of
Messiah
'
in
the
midst of
ordinary
. .
.
mundane
events
When Eome
shall rule
Egypt,
upon men the supremely great kingdom of the immortal And a pure sovereign will come, to conquer the King s Farther on 4 sceptres of the whole earth unto all ages.' is mentioned the 'judgment of the immortal God, the so that, though the distinction is not noticed, great King
;
'
we may
first
age.
is
and more explicit in its stateAt the end of four hundred years after his ments. advent the Messiah and all men are to die, and the world
Fourth Ezra
fuller
is
to return to its
afterwards the
die.
5
new age
in
it
2
5
Similarly,
the
is
explanation
said that
23 sq. 28 sq.
vision
of the eagle,
1
he
will liberate
3
iii.
the
xc. 81.
xyii.
vii.
46-50.
56.
ch. vin.
MESSIAH'S APPEARANCE.
277
remainder of the people of God, and give them joy until 1 The same view is presented in the day of judgment.
the Apocalypse of Baruch,
where we are
told that
the
Messiah's
'
dominion
world
Among
is
to
come
in
most to mark
but some
re-
move him
Yochanan
Messiali
'
The statement
of Eabbi
very explicit
'
no eye has
seen."
this age Shemuel and the days of the Messiah except the subjection to the kingdoms (meaning that Israel should no more be 4 subject to Gentile kingdoms in the time of the Messiah.) 5 Similarly in the Targum of Pseudo- Jonathan it is said that King Messiah shall be revealed in the end of days,' The same view is that is, at the close of the first age. 6 given in the Jer. Targum and time is left for his dominion
:
is
There
is
no difference between
'
'
it
is
said
that he
is
to
42
it
which the
all
went out of
'
:
Egypt
there
to
be observed by
their generations.'
On
this the
Targum remarks
word
of the
3
For
The
i
night was
when
the
xii.
34.
3 5 7
Synhed. 99a.
4 6
Ibid.
Gen.
iii.
15
Gen.
xlix. 10-12.
See also
Num.
xi. 26,
278
bk.
ii.
The
second night was when the word of the Lord was revealed The third night was when the upon Abraham the Lord was revealed upon the Egyptians in word of The fourth night shall be the middle of the night. the age shall come to its end to be dissolved [ ? or, when
. .
.
and the iron yokes broken Moses shall go forth from the midst of the desert, and King Messiah from the midst
;
of
Rome
1
;
word of Targum of
statement,
the
Lord
The
making any
the
explicit
seems generally to
in
sanction
says that
prevalent
'
Solomon prophesied concerning the kings of the house of David who were destined to rule in this age and in the future age of
view
;
but
one passage
it
Messiah.'
A
the
and we may therefore regard it as the predominant, if not the universal view in the earlier period that the work of the Messiah was to
future age are very late
belong to the present order of things, though it was generally supposed that it would prepare the way for
this perishable
Or,
the high place/ NOh. The Messianic passages of the Targunis may he seen
'
collected in
Christologg of the Targums, or the Doctrine of the Messiah, as Hebrew, Chaldee, in the ancient Jewish Targums
it is
unfolded
....
date.
and English.
its closely
Edinburgh:
Robert Young.'
No
This
little
much
3
literal translations.
Kings
v.
13
(iv.
279
CHAPTER
MESSIAH.
IX.
The
accounts of the Messiah's expected birth-place, or of the place where he should be first revealed to men, are
not very numerous or very early.
if
The Book
that
of Enoch,
we
house
[i.e.
Jerusalem] was great and very full and I saw that a x Later writers, however, follow white bull was born.' the suggestion of Micah v. 2, and give the preference to Bethlehem. The following is the Targum upon that 2 And thou, Bethlehem-Ephratha, hast been passage
:
'
little to
be numbered among the thousands of the house out of thee, before me, shall come forth of Judah Messiah to be made a ruler over Israel, whose name is spoken of from of old, from the days of eternity.' This
;
view
which is told An incident happened in conin the Jerusalem Talmud. nexion with a certain Jew, who was engaged in ploughHis ox bellowed. An Arab passing, and hearing ing.
is
the ox bellow, said, Son of a Jew, son of a Jew, loose thy oxen, and loose thy ploughs, for the Holy House
i
xc> 36-7.
4.
v. 1 in
the original.
is
This is quoted in Lightfoot's Hone Hebraica et 1. I have made his translation in many points more a parallel passage in Ekhah Rabhathi (Midrash on Lamen<
16.
'
280
bk. n.
The ox bellowed a second time. [temple] is laid waste. The Arab said to him, Yoke thy oxen and fit thy ploughs But, said the Jew, for King Messiah has just been born. what is his name ? Menachem, said he. And what is Chizqiyyah, said the Arab. To the name of his father ? whom the Jew, But whence is he ? The other answered, From the palace of the King of Bethlehem-Judah. Away he went, and sold his oxen and his ploughs, and became a And he went about seller of infants' swaddling clothes. from town to town till he came to that place. There all the women bought of him, but the mother of Menachem
;
bought nothing.
He heard
women
saying,
come and buy bargains for thy son. But she replied, I would rather strangle the enemy of Israel [the child],
because on the day that he was born the temple was laid
waste.
laid
To whom he
said,
But we
trust that, as
it
was
waste at his
said, I
it ?
She
have no money.
To whom he
What
matters
money
receive
to-day, after
it.
if you have no some days I will come back and After some days he returned to that place,
Buy
How
is
And
she said,
me
The
ment
world.
latter
is
somewhere
in
conceal-
when he should be
is
revealed to the
xiii.,
This belief
expressed
Fourth Ezra,
where the Messiah is seen in a vision ascending out of the sea, and the explanation is given that this is he whom the Most High reserves for many times, through whom He will save his creation l and it is added,
' ;
1
26.
on. rx.
281
before, then
showed thee Here the sea is apparently chosen to denote the indefinite and unknown character of the region where the Messiah was hidden away. 2 The same idea is given without the figurative
'
When
my
Son
will
1 be revealed.'
language,
though
only
as
an
hypothesis,
3
in
Justin
Martyr's Dialogue
quoted.
with Tryphon,
is
in a passage already
The Jew
represented
as
saying,
'
Christ,
is
even
if
and
exists
anywhere,
unknown and does not yet even know himself, until Elias shall come and anoint him, and make him manifest to 4 all.' The Targum of Micah iv. 8 gives the reason for Thou Messiah of Israel, who art this concealment
:
'
kingdom
is
to come.'
Out of
his
According to Fourth Ezra 5 he will take but according his stand upon the summit of Mount Zion
proper time.
;
to the Jer.
Targum
of
Exodus
xii.
he
6 The same go forth from the midst of Borne. 7 which curious notion is found in the Bab. Talmud,
is
to
represents
him
:
He [Eabbi Yehoshua' ben Levi] said to him [Elijah], When comes Messiah? So he said to him, Go and ask himself. And where does he sit ? At the gate And what is his sign? He sits of the city [Eome].
poor and sick
'
Eome among
the
between poor ones that are suffering from sickness and while all of them open and bandage again all their
1
32.
See 52. Sckiirer explains this passage as a reference to tlie pre-existence of the Messiah Lebrh. der n. Zeitg. S. 584. This view will be ex3 Ch. 8. amined farther on.
3
:
4
5 6
xiii.
See also ch. 110, where this statement 35. Cf. Apoc. of Baruch, ch. xl.
see before, p. 278, note 1.
is
alluded
to.
But
Synhed. 98.
282
bk.
ii.
wounds
once,
saying, Perhaps I
may be wanted
no
at the
very minute,
is
delay.'
Another view
presented in the
Targum
it is
of Pseudo- Jonathan
on Gen.
death
be revealed
This, I presume,
x
:
'And
'
thou,
'
rendered
flock
in the
first
dominion.'
first in
The expectation
Galilee
is
would appear
2
found only
The descent
clearly
The view
of the Talmudists
is
6
riven in the
title
'
Son of
iv. 8.
2 3 4
d.
H.
ii.
S. 231.
32, in all the versions but the Latin. See Isai. xi. 1 xiv. 29 Jer. xxiii. 5 xxxiii. 15 and for his descent from Jndah, Zech. x. 4, and Jer, Targ. Gen. xlix. 11. 6 When For the concealment of the Messiah compare John vii. 27 Christ cometh no man knoweth whence he is.' For his earthly manifestation see John i. 31, and for his revelation, connected "by the Christians with his second coming, see 1 Cor. i. 7 2 Thess. i. 7 1 Peter i. 7, 13; iv. 13.
5
; ;
'
CHAPTEE
TITLES
X.
The
name
time
future
and
Euler of Israel
is
referred
to
a
Christ,
Anointed
the
Messiah,
first
is
occurs in
in
Psalms of Solomon.
In
'
xvii.
36 he
we cannot
we
in xviii. 8
however,
refers to
0e6s,
we have xP L(TT0 ^ auroi), where avrov and this may give some support to the
Hilgenfeld
1
suggested emendation.
to
be genuine.
in
hardly
relevant,
and may be disregarded but he refers to one are the LXX., where the words nw instance 2 It is difficult to suppose Kvpios. rendered by xP LO T that any Jew can have seriously adopted this translation but if the reading be not in both instances due to an error of transcription, it is probable that the words in the Psalms
of
Solomon are,
standing of the
Hebrew
expression.
'
Lament,
iv.
20.
reads
Jesus
in
28
and 29
is
xii.
32
284
TITLES
AjSI)
bk.
ii.
Talmud
it
is
found so frequently
particular passages.
4
unit
necessary to cite
is
In the former
by the title of King.' The designation Son of David is used only once in the pre-Christian writings, Psalms of Solomon xvii. 23. Among the Targums it is found in Canticles iv. 5, where it is employed to distinguish him from the other In the Talmud it occurs Messiah, the Son of Ephraim.'
often preceded
'
'
several times.
The
title
'
Son of man,'
If
if
we have been
is
right in our
criticisms
on the Book
literature.
of Enoch,
adopted only in
Messianic
that the
Christian
interpretation of Daniel
13, I
may remark
expression
is
by way of comparison. The title Son of God,' however, which might seem more distinctive of Christianity, is met with a few times In the Book of Enoch cv. 2 we in onr present texts. my Son will unite ourselves with them read, 'I and
'
We
have, seen
how
little
am
we have
in
polation
for there
'
is
nothing
Son.'
some support in the but unless current use had already Old Testament it (and of this we have no evidence), I doubt sanctioned whether it would have been intelligible, and the writer
right to this extent, that
;
it
finds
8 3
S. 325.
en. x.
TITLES
285
to
meaning.
is
The
the
first
case
different in
Fourth Ezra
title
for there, in
occurs, the
addition
of the
word
Messiah
'
Other
to the
me
book
also the
term
may be due
In order to judge of
in
vii.
28, 29.
thus
'
:
For
my
Son Jesus
who
left,
And
it
shall
to pass
Son Christ shall die, and all men Here the word Jesus proves that a who have Christian hand has been at work, and raises the question whether the word Son may not have been inserted in both verses. We turn, then, to the Syriac, and we find
after these years,
my
breath.'
'
'
'
my
son
Messiah
'
in
each verse
but here
too
'
the
hundred
first
'
years into
'
'
thirty.'
verse
it
verse
has
'
Son.'
In the second
obliged to deis
I
;
am
but
it
suggestive.
is
into 'puer.'
ttois,
and
this
where ^M is films,' in translated fjiov. Hat?, again, might easily be which sense, whatever may be the case in the Book of
Isaiah
xlii. 1,
'
Acts,
time.
1
it
1
suggestion be correct,
Om.
Rcer. x. 33,
to.
'
my
Son
'
may
benavra
bioiKti 6
\6yos 6 6eov,
6 rrpcoToyovos
Harpos
nctls.
28G
represent
TITLES
be.
11.
ultimately the
my
servant,' the
author having very naturally adopted the LXX. rendering of a term which he would most probably apply to the
should then have an exact parallel with the Apocalypse of Baruch, where we read my Messiah in chapters xxxix., xl., and lxxii., and my servant Messiah
Messiah.
'
We
'
'
'
in lxx.
The
iEthiopic, however,
;
is
of intentional alteration
years.'
for
'
it
omits the
four hundred
'
my
Son Messiah
first
in the first
verse, but omits the second altogether. also omits the second verse, and in the
6
The Armenian
has simply,
'
then will appear the Anointed of God.' The next passage is in xiii. 32, where the Latin has, Then shall be revealed my Son, whom thou didst see as
The Syriac and Arabic have the same reading but the iEthiopic has, Then shall be revealed will that man,' while the Armenian has, The Most High
a
man
ascending.'
;
'
'
appear with great strength this is that man whom thou Here, then, we have two of the versions didst behold.' opposed to the reading of the other three. Again, in
;
'
But
my
Son himself
The Syriac will convict the nations which have come.' and Arabic confirm this reading but the iEthiopic has, He, therefore, is that Son who will convict the peoples of
;
'
their sins,'
where the expression that Son is so devoid of meaning that one must suppose the original to have been,
'
'
'He, then,
it
is
who
will
convict.'
This conjecture
is
confirmed by the Armenian, which simply carries on the The expression recurs in previous nominative, 'he.' upon earth verse 52, where the Latin reads, No one
'
will
be able
to see
my
Son, or those
who
except in the time of the day alone follows exactly the same reading.
has,
[appointed].'
'None
of those
who
ch. x.
TITLES
28?
The Arabic has another variation, No one about it. upon earth can see the mystery of my Son, since his works are marvellous, except in the time of his days.' The Armenian exhibits a totally different reading, No one upon earth will be able to learn or to know the thoughts of the Most High, except in the time of his
'
'
glorious revelation.'
Lastly, in xiv. 9 the Latin has these words,
shalt
'
For thou
shalt dwell
the rest of
my
who
be
This
;
is
confirmed by the
the
Syriac,
iEthiopic,
and Arabic
'
but in
iEthiopic
has,
my
sons.'
The Armenian
be with me.'
appears that in the six instances the Latin,
in substantial agreement, except
It thus
Syriac,
On
the other
hand, the Armenian in not a single instance sanctions the reading my Son,' and the iEthiopic adopts the reading
'
and in two of these it has a not unimportant variation from the Latin. If, therefore,
'
'
Son
we should have to admit the genuineness of the words. But how can we explain the total silence of the Armenian
to the
we looked only
number
of authorities,
and the
?
;
Such words
whereas, con-
be omitted or altered
we could
to this
When we add
if in
it
'
any instances
word
'
Son
'
be not an interpolation,
may
only
servant,'
we
cannot attach
much
288
bk.
if.
of
'
Son of God.'
This exhausts the testimonies in favour of the use of In opposition to them an explicit statement of the title. He says, A Jew would not Origen's may be quoted.
'
confess
that
for
come
come.
any prophet said that God's Son would what they say is that the Christ of God will
^
And
Among
the personal
names ascribed
to the Messiah,
about which the Eabbis differed, may be mentioned Shiloh, Menachem the son of Chizqiyyah, and Yinnon.
The
last is
lxxii. 17,
'
'As long
as the
'
name
2
shall flourish
[W
fa!], or,
his
name
is
Yinnon.'
we may
which are applied to the Israelites as God, and which remind us of Christian the people of
phraseology in relation to
Oracles those
called
Christ.
In
the
Sibylline
who
said,
is
'sons of
it is
the
'
great
God.' 3
all
In
the
Psalms of
'
Solomon
again,
'
they are
sons of their
God
and
thy love
5
begotten son.'
Israelites are
spoken of as the
sons of God.'
'
In the
Book
of Jubilees
we
I will
be
their
my
son,
and
shall all
be named
sons of
God;' 7 and
i.
Cord. Celsum,
iii.
49.
702.
5 7
npcoToroKov [lovoyevfj.
Oh.
i.
S. 233.
See also
cli.
xv. S. 10.
ch. x.
TITLES
.
^89
Jacob,
son,
down
and
as
my
*
first-born
and hallowed
to
me
for ever
ever.'
Fourth
call
We
whom
;
first-born
it is
and only-begotten.' 2
very numerous
true,
may
be
sufficient to
if
show
they
thought
particular individual,
collectively
saw no impropriety
in using
it
both
and distributively of the chosen race. Those the Messiah as the promised seed would not shrink from its more limited application.
who regarded
Ch.
vi.
ii.
S. 235.
xix., S. 16.
l
58.
Compare Ex.
is
22,
Thou
Thug
1.
saith
my
son,
even
my
first-born.'
290
CHAPTEE
XI.
which undoubtedly represents the prevailing view. He puts these words into the mouth of Tryphon the Jew,
6
We
all
man from
Gfrorer appeals to
that the translators
LXX.
to
show
ro7
The
kcu
first is
Psalm
'
lxxi.
crvyLTrapaixevei
rjXico,
Trpb
rrjs
o-tkrjvqs
which he strangely he was already in existence before the moon, and endures from generation to 2 Even if the meaning were not determined generation.' by the Hebrew mj *J&Vl, it would be obvious that the irpo must refer to place, and not to time. Again, in Psalm cix. 3 the Greek version, deviating from the Hebrew,
yeveas yevewv,
translates,
He
ere.
The
ex-
pression
is
very
strange
one.
The
addition
of 4k
yaarpos shows that we must understand the begetting in quite a figurative sense; and the translators may have
1
Er wird so lange leben als die Sonne, und dauert von Gescklecht zu Gescklecht.'
er
ch. xi.
291
passage
.
in
Isaiah
his
ix.
6,
is
'
Unto us a
child
was born,
/SovXyjs
and
'
name
called
fjLeydXrjs
ayyeXos.'
rulers above.'
But
in
Greek continu-
koll
changing
the
it
from a
nature.
title
1
child's
think,
this
therefore,
that,
in
is
the
appeal to the
LXX.
not
very convincing.
An
seem
1
But
'
expression
east,'
'
from the
providento
character.
'
In line 286
it
is
said,
in reference
Cyrus,
6ev~] ;'
then God will send a king from heaven [ovpavoand in 745 and following lines, honey and fruits, from heaven.' flocks and herds are characterised as These examples show that we must not press too closely and if the exalted language of the would-be prophetess
; ;
and
the Similitudes,
there
the Messiah.
He
appears indeed
among
2
the sheep, in
ii.
S. 295-6.
xc. 37,
u 2
292
bk. n.
man,
we
and
first
part of the
vision;
the
beasts
changed into white bulls. The Messiah is distinguished It is exonly by his size, and by his great black horns. evidently in the usual was born,' pressly said that he
'
is
no
allusion, as in
some
later books,
hiding-place.
nature
is
re-
The Psalms
of
Solomon contain a
far fuller^and
is
more
He
to
be a son of
David, a righteous king taught by God, the anointed of He will not place his trust in horse and bow, the Lord.
or multiply gold and silver for
war
in God, and he will smite the earth with the word of his mouth. He will be pure from sin, strong in the Holy
Spirit,
ness.
flock
and righteousHe will be mighty in the fear of God, feed the of the Lord in faith and righteousness, and lead
and wise
in counsel, with strength
holiness.
them
all in
This
is
Israel.
His words are as words of saints in the midst of 1 In this description there is nothing sanctified peoples. The Messiah is simply one that transcends the human.
of the house of David, richly
endowed
du^af]
for
Iris
high
office.
though the delineation is not finished, suggests to us a In the pre-Christian books, ruler of the same kind.
therefore,
we have no
is
pre-existent Messiah.
Fourth Ezra
xvii. 23,
25-49.
d.
Hi- 49.
H.
ii.
S. 295,
and
S. 584.
ch. xi.
293
First,
made
to
xii.
32 and
this
xiii.
Messiah
That
'
reserving
'
of the Mes-
was intended
to
9,
imply where
may be
shalt
said to Ezra,
'
Thou
time with
my
who
ended.'
We
with
me
'
instead
of
'
with
'
my
Son,'
manuscripts having
tainty rests
with
52,
my
sons.'
similar uncer-
upon
xiii.
Messiah
is
supposed to be taught.
2
The statement
that
some
idea.
With
this last
we may compare
in the
used. 8
we have
already spoken,
is
all
made.
be genuine,
still
they do
not bring before us a supernatural Messiah, but only imply the belief that he should be withdrawn after his birth
into a place of concealment,
when
was
to
himself, including
In the same
4
he too was
be reserved
the end
thought to those
1
who expected
in
28.
xiii.
and lxxvi.
294
bk. n.
but there
is
nothing
human nature and the fact that the writer of Fourth Ezra makes the Messiah die like all other men, shows that the qualities which he attributed to him, however
marvellous, were not in his judgment beyond the attain-
faint
human
haps in the sense just explained, and in Micah v. 1, that ' his name is spoken of from of old, from the days of
eternity.'
The
latter
than an existence in the purposes of God and in prophecy and indeed it may seem to have been the express
;
this
idea
'
by
his
change of the
is
original,
'
his goings
forth,' into
ix.
his
name
been
This
is
spoken
of.'
The Targum
of Isaiah
5 has
exalted nature.
:
translated
by Young
is
it,
as follows
'
To
us a child
born, to us a son
given, and he
law
upon him
to
keep
and
his
name
called
from eternity
Wonderful, Counsellor, Mighty God, Continuing for ever, The Messiah; for peace shall be multiplied upon us in
his days.'
eternity,'
2
Dip-|,
'
from
before
'
a person.
:
Targum may
is
'
his
The name
the
called (before
wonderful
vi.
in counsel,
Jer. xxx.
viii. 1.
21
Zecli.
iv.
12
Cant.
2
3
ii.
6,
15
v.
24
vi.
27
vii.
10
Targ.
of.'
Isai. x.
27
liii.
10
In Micah
iv. 8, it
means on account
'
as in
CH. XI.
295
This renx
;
Messiah.'
and
as
is
Hebrew
origi-
we can hardly
removing from the Messiah a series of epithets which appeared unduly exalted. Elsewhere the Targums represent the
Messiah simply as a
human
The Talmud
one indeed who
3
human
2
Messiah,
may appear
'
unexpectedly,'
and whose
beyond the natural term of human but not separated in nature from the race which he
of the Messiah belongs to
is
to bless.
Whatever later books, and cannot be here noticed. germs of it may appear in the works which we have examined, we have found nothing to set aside the emphatic testimony with which this chapter opened.
1
Herzog, Messias,
3
S. 437.
Synh. 97a.
296
CHAPTEE
XII.
On
enemies
of the
last
Israelites
and of
God
The
will
decisive conflict.
drew of the
which we are reviewing. The Sibylline Oracles, having mentioned the God-sent But the people of the great God king, proceed thus
literature
:
'
shall again
riches,
with gold
and purple adornment and the earth shall be And kings fruitful, and the sea full of good things. shall begin to be angry with one another, cherishing evil envy is not a good thing for wretched in their soul
and
silver
mortals.
But again kings of the Gentiles will hasten in crowds against this land, bringing doom upon themselves. For they will wish to destroy the shrine of the great God,
When
[to God].'
The Book
assault of all
Enoch
also
anticipates
combined
ment of the
blessedness.
It,
however, introduces
iii.
657-6G8.
ch. xii.
297
of the sheep with
'
made on one
says,
'
kites
the various
all
[i.e.
apostate Israel-
came
young
[sheep].'
is
described
:
man
in'
the
'
saw
after-
wards, and
lo,
sea.'
This circumstance
is
'
fully
Some
will think to
wage war
and nation against nation, and kingdom against kingdom. And it shall come to pass,
place,
when
and the
signs
happen which
I have
shown thee
whom
come
will
man
ascending.
to pass,
leave in
when all nations have heard his voice, each its own region the war which they have
;
and there
shall
be assembled
to-
pectation
easily separated
it
will
be best
to reserve
them
till
we speak
by
We
ii.
may, however,
sufficiently
refer in
Psalm
of the
2
2,
expansion
1
Targum,
xiii. 5.
xc.
16
xiii.
31-34.
298
BK.
II.
the uprising and combination of the Gentile kings against the Messiah.
was sometimes supposed that these enemies were to be commanded by one great leader, the Antichrist, who was to be the impersonation of the world's antagonism to God. One of the earliest passages relating to
It
this subject
It
is,
is
found
63-74.
do not belong
in
at present found. 1
Gfrorer, following
by
first
part of 61
with the end of 63, and inserting Kara up the metre, thus rraaiv iv avOpcoirois 2 [Kara yrjv] BeXCap (jLeTOTTLaOev. This is rather a violent remedy and considering the fragmentary character of
:
we cannot but
regard Hilgen3
conjecture as the
more probable.
Friedlieb, indeed,
Eoman rulers,
but
how
by Beliar either Antonius or one of his contemporaries. Leaving these questions undecided, we may quote the
passage as representing one view of the
8
last
adversary
From
come
Beliar,
and he
set
1
[raise
Jiid.
many
signs for
ii.
men.
Apok.
241 ,
Anm.
3
2.
Philo u.
d, al. Theos.,
S.
134-5.
Einleit. S. xxvi.
en. xii.
29\)
But there
him no completion, but [only] error and he will lead astray many men, both faithful and elect Hebrews, 1 and lawless men and others who have not yet heard the word of God. But when the threats of the great God draw near, and flaming power shall come with swelling flood upon the earth, he will burn both Beliar and all haughty men, as many as reposed faith in him.' In the Apocalypse of Baruch a last leader is mentioned, though without having a name assigned to him,
be
in
; '
'
who,
bound
be brought and there convicted by the Messiah of all his impious deeds, and put to death. 2 In the Targums and the Talmud Gog and Magog
after the destruction of his armies, shall
to
Mount
Zion,
last
unnecessary to
Some
of them
will
be referred
to farther on.
is
Armilus, 3 or Armilaus,
Isaiah xi. 4, as one
who
shall
by the Messiah by
later notions
the
this
word of
his
mouth.
According to the
as the
He was
triumph over
be spoken
from
the
Greek ep^dXaos. 4
accepting
this
name
as the equivalent of
Balaam,
which he derives from &V ^?5, a devouring of the Baalam, as the adversary of Moses, is, in his people.
opinion, one of the types of Antichrist. 5
From
1
them
Ch.
xl.
D^EHK.
See Buxtorf, Lex. Choi. Talm. and Rab. sub voc. 6 This lias been earlier and better said by Jahrh. d, II. ii. S. 401 sq. Of. the reading of 'Arukh, s. v.)/ the Rabbis (Tal. Bab. Synh. IQoa.
'
Dr. Schiller-Szinessy.
300
bk.
ii.
This destruction
is
fully related
is
in
the
Sibylline Oracles.
not introduced,
God
alone
as follows
The
'
God
will
speak with a
great voice to
empty-minded people, and judgment shall come upon them from the great God, and all shall perish by the immortal hand. And from heaven shall fall fiery swords to earth, and great torches
all
the uninstructed,
shall
And
the
all-
those days
by the
all
the
tribes of birds,
and
of men, and
awe
He
tains,
break lofty peaks, and heights of huge mounand dark Erebus shall appear to all. And misty ravines in the high mountains shall be full of corpses
will
and rocks
fill
shall
the plain.
And
all
men
less
knew
not the
mind,
And God
will
judge
all
by war, and
sword, and
fall
fire,
and deluging
shall
rain.
And
brimstone shall
hail
ful
and death
way.
shall
be on four-footed animals.
And
know the immortal God, who judges in And groaning and lamentation of perishing
earth
;
men
and
all,
speech-
ch. xti.
301
less, shall
and the earth itself shall drink of the blood of the perishing, and the wild beasts shall 1 Farther on it is said that slut themselves with iiesh.'
the faithful will gather the arms of the enemies for seven
years,
in the forest. 2
The Book
Enoch
it
enemies of Israel
but, as has
drama before
from
this
The
fol-
lowing passage
work
last
quoted
And
book according to the commandment of the Lord, until he opened that book of the destruction which the last twelve shepherds had inflicted, and showed that they had
destroyed far more than their predecessors, before the Lord of the sheep. And I beheld until the Lord of the sheep came to them, and took the rod of anger in his hand, and smote the earth so that it rent, and all the beasts and the birds of heaven fell away from the sheep, and sank in the earth, and it closed over them. And I beheld until a great sword was given to the sheep, when the sheep marched out against those beasts of the field to slay them, and all the beasts and the birds of heaven fled One or two other passages must be before their face.' 3 quoted, which refer to these final catastrophes, and which show how deeply the spirit of revenge was eating into
the heart of at least a portion of the people
:
'
Woe
why
unto you
who
do you hope good for yourselves ? Know that you shall be given into the hands of the righteous they shall cut 4 off your necks, and slay you, and have no pity on you.'
;
669-697. 727-731. As the text stands, this action is ascribed to the converted Gentiles but I can hardly help suspecting that these lines are misplaced. 3 4 xc. 17-19. xcviii. 12.
iii.
302
'
bk. ii.
Again
you
is
ready for a
'Woe
to those
who do
will
un-
judgment
for
he
cast
down your
stir
all
to heart
up the
spirit of his
;
wrath, that he
all
may
destroy you
will
remember your
And
be
slain
For a man will not compassionately withhold his hand from his sons and from his grandsons, and the sinner will not withhold his to slay them hand from his most honoured brother from the blush of morning till sunset will they kill one another. And the horse shall walk up to its breast in blood, and the chariot sink up to its top.' 2 The Psalms of Solomon breath a much less sanguistreams like a river.
;
nary
spirit.
is
indeed to
away from
and destroy
3
word of
his mouth.'
we might
all,
ferocity
will
mals.
But
they
make an empty
boast
be chased
in
For a man
25-27, 37, 39.
xcix. 6.
xcix. 15-c. 3.
xvii.
ch. xii.
303
subdue great
shall
go
says
the oracle,
who
shall
and populous
But some of the enemies, Scripunworthy of being defeated by men, and shall be destroyed in the most disgraceful way by swarms of wasps, which will war on behalf of the saints
nations.
will
is
be obtained. 2
less
In point
:
The Book
'
of Jubilees
no
explicit
upon
this
Lord
and
they
for
they shall
lift
And
all
ever.
And
their
The
at least
tals,
an opportunity of repentance
Wretched
'
mor-
God
body
in perennial rivers,
pardon
for
and stretching forth your hands your past works, and heal your
.
But if, of evil mind, you do not obey me, but loving impiety receive all these
bitter impiety with acts of piety.
.
.
there shall be
fire
through the
burn
all
the earth,
all
and destroy all the race of men, and burn up and rivers and seas together all these things
;
cities
shall
be
burnt-out ashes.'
I quote
this passage
here as present-
Not only does the Messiah not appear, but there is uothing to show that Israel is not included in these
1
Ex.
Ch.
xxiii.
28
Deut.
vii.
20.
Be
iv.
PrcBmiis
et Pcenis, 16.
xxiii.
161-177.
304
world-wide threats.
bk.
ir.
by
fire is
moreover placed immediately before the resurrection and judgment, thus leaving no room for the Messianic reign,
at least within the
In Fourth Ezra
Israelitish
we
direct ascription to
first in
the Messiah.
predicted
the his-
torical vision of
eagle, in
all
its
which a
lion
comes and
speaks, the remaining head and wings disappear, and the whole body of the eagle is burned. Of this occurrence The lion which the following explanation is given thou didst see roused up from the forest, and roaring, and
;
:
it
and
its
deeds of
by means of all its words as thou didst hear, this is the Anointed whom the Most High reserved unto the end of days, who will arise from the seed of David, and come and speak to them, and according to their impious deeds will convict them, and will rebuke them for
and heap up retribution before them. For he will set them alive in judgment and it shall come to pass, when he has convicted them, then he will destroy
their wickedness,
;
them.' 1
man
Psalms
of
Solomon
Ezra
saw the man carving out a great mountain for himself, and flying upon it, but was unable to discover the region from which the mountain had been carved. Then all who were assembled against him, to take him by storm,
c
were greatly
afraid
And
1
lo
when he saw
lift
any
31-33.
but
tlie
general sense
the same in
all.
ce. xn.
305
implement of war, but I only saw how he sent out of his mouth as it were a wave of fire, and from his lips spirits
of flame, and from his tongue he emitted sparks of tempest
;
and
all
and
he
spirits
fell
And
for the
assault,
was perceived of the innumerable multitude, save only The following dust of ashes and an odour of smoke.' 1 'But he himself will stand upon explanation is given: And Zion shall come and the summit of Mount Zion. be shown to all, prepared and built, as thou didst see a mountain carved without hands. But he [or, my Son] himself will convict of their impiety the nations which have come those nations which were likened unto a storm and will array before them their evil works, and the tortures with which they are to be tortured, which were like a flame, and he will destroy them without 2 trouble by the law, which was like fire.' The Apocalypse of Baruch conveys the same idea under a different figure. As Baruch sat lamenting among the ruins of Jerusalem, he fell asleep, and had a vision. Lo a forest of trees planted in a plain lofty mountains and steep rocks surrounded it, and the forest occuAnd lo opposite to it a vine grew pied much room. up, and from beneath it tranquilly came forth a fountain. But that fountain came to the forest, and was made into great waves, and the waves inundated the forest, and suddenly rooted up a multitude of that forest, and overturned all the mountains around it. And the height of the forest was brought down, and the top of the mountains
'
so that
xiii.
6-11.
xiii.
35-38.
306
bk. n.
one cedar only. When it had thrown down even this, and had destroyed and rooted up the multitude of that forest, so that nothing was left of it, and its place was not known, then that vine itself came with the fountain in great quietness and tranquillity, and came up to a place which was not far from the cedar and the overthrown And I saw, and lo that vine cedar was brought to it. opened its mouth, and spoke and said to the cedar, " Art not thou the cedar which has been left of the forest of wickedness ? And in thy hand wickedness was persevering, and was exercised all these years, and goodness never. And thou didst grow powerful upon that which was not thine, nor didst thou ever feel pity upon that which was thine, and thou didst extend thy power over those who were far from thee, and those who drew near to thee thou didst detain in the nets of thy impiety, and didst
;
!
always
out.
lift
up thy soul
as
cedar, after the forest come. Go, therefore, even thou, which has gone away in thy presence, and become with And lie it dust, and let your earth be mingled together.
and rest ye in torment, until which thou shalt come again, and thy be more tormented." And after these things I saw that cedar burning, and the vine growing, itself and all that
ye
in distress,
last time arrive, in
down now
was around
it,
a plain
full
of unfading flowers.'
An
in-
was vouchsafed in answer to The kingdom which formerly deBaruch's prayers. stroyed Zion [the Babylonian] should be itself destroyed,
terpretation of this vision
to
come
its
after
it.
a time, and a third [the Greek] should arise, and rule for
time,
and be destroyed.
[the
And
arise,
afterwards a fourth
kingdom
Eoman] should
ch. xii.
307
and
it
And
all
the
wicked should
forest.
'
to
it,
as wild to pass,
And
it
shall
come
shall
when
the time of
its
end, that
should
fall,
shall
like a
my
Messiah,
who
is
And
it
:
as for
left
the fact that thou didst see a lofty cedar which was
of that forest, and that the vine spoke with
words
which thou
leader
is
the explanation
the last
who
is
be
left alive
when
assembly
bring him to
Mount
Zion, and
my
him of
will
all his
And afterwards he works of his hosts. and will protect the rest of my people who shall be found in the place which I have chosen. And his dominion shall stand for ever, until the world of
slay him,
1
The Targumists
God
vengeance on Magog, and so magnify the kingdom of the Elsewhere Edom, or Eome, is threatened with Messiah. 2
destruction
at
the
hands of
the
Persians. 3
Pseudoenemies,
Judah,
who
shall
wage war
against
his
with blood. 4
1
He
Chs. xxxv.-xl.
1 Sain.
ii.
10.
Lam.
iv. 22.
Gen.
xlix. 11,
x 2
308
BE.
ir.
Balaam to enlarge on the same subject. The Moabites and Amalekites, Gog and all the children of the east, and the ships of war from Lomshall perish for ever bardy and Italy, and the legions from Constantinople, 1 shall fall by the hand of king Messiah. Such were the hopes with which an oppressed and
;
In the diviner
providence of history their enemies are being gradually vanquished, and turned into friends, by the world-wide
Num.
309
CHAPTEE
XIII.
now
is to be established by But before proceeding to the discussion of the various questions which arise in
we may
We
line
Oracles, 1
that,
is
to
own
com-
mandments of God.
have only to
kingly
office.
We
We
He
is
to
ousness,
and to 'judge by the Lord his God.' 3 tend the flock of the Lord in faith and righteand not suffer any to be infirm among them in
to
'
He
'
their pasture.'
4
'
No
He
will
wisdom of
his righteousness
and he
shall
5
his yoke,'
and Gentiles
1
will
iii.
652-656.
xvii. 45.
xvii. 23.
6
xvii. 28,
810
bjl
ii.
Lord
in
in the briefest
:
the Jews
He
'
way
the relation of
com-
my
people,
saved upon
my
come, the
the beginning.'
the end which I spoke to thee from In the Apocalypse of Baruch it is said
does not
know
and has not trodden down the seed of Jacob that all nations shall be subjected to Israel and that when the Messiah has humbled whatever is in the earth, he will sit in peace upon the throne of his kingdom. 4
Israel,
;
;
The character of
is
He
is
to
be
'
a king,'
who He
'
shall
'
shall
it
sit
upon
in
shall reign and prosand execute the judgment of truth and righteousness in
He
the earth.
shall shall
who are
And who
'
they
shall
8
Targum
of Zechariah,
vi.
12,
were to be united
that his
in the Messiah. 9
is
howit
ever,
translation
open
to
question,
and
satisfactory if
2
xvii. 34.
xii.
34.
See also
lxxiii.
vii.
28,
used.
4 6
8
Cbs. Lxxii.,
Isai. xvi. 5.
Isai. xvi. 1.
o Sam.
Jahrh,
xxiii. 3.
Jer xxiii 5
<l
H.
ii,
S. 345.
en. xni.
311
whole passage.
Messiah
"
is
He
name
on.'
renders thus
'
his
he
he
shall
sit
upon
and
his
shall
Without omissions the text stands throne Behold, a man, Messiah is his name, who shall thus hereafter be revealed and magnified, and build the temple For he shall build the temple of the Lord, of the Lord. and shall bear the weapon [sceptre], and shall sit and and there shall be a high priest by rule on his throne his throne, and the counsel of peace shall be between
and so
:
'
them
to
The concluding words, which adhere closely the original Hebrew, show that two persons are inboth.'
;
and if this be so, the Messiah is expressly disThe words which I have tinguished from the priest. there shall be a high priest by his throne,' translated, of course admit of the other vriDi-13 ^y. 31KQW would
tended
'
but the added words, omitted by Gfrorer, appear, both here and in the original, to be decisive.
rendering
;
312
CHAPTER
XIV.
KINGDOM.
Jerusalem
Sibyl,
'
is
future kingdom.
The sons
'
and
shall
again,
'
From
all
and
gifts to
and there
is
Jerusalem, 3 and
it
to
be
new
house,'
it is
will
first.
In the Messianic
Psalm
xi.
is
devoted to the
its
children shall
'
east and west, from the north and Put on, Jerusalem, the garments of
thy glory,
make ready
for
God
The
Book
suffice
till
1
eternal pre-eminence
:
Write
'
it
passage will
first
creation
the time
iii.
when my sanctuary
2 5
iii.
be built among
3
702-3.
771-4.
kc-3 6 7
'
xc. 29.
xvii> 25-
'
ch. xiv.
313
them
God
am
the
God
of Israel,
all
the children of
eternity to
We
Baruch place the Messiah on Mount Zion and the view of the Targumists has been illustrated by the passage
recently quoted from Isaiah xvi.
5.
There
'
of the future
people, nations,
his dominion is an and languages should serve him everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.' 2 The same universality of dominion is probably implied in the passage already quoted from the Sibylline Oracles, 3 where it is said that they shall bring gifts from the whole earth
'
;
and
few
this,
lines
combined with eternal duration, is promised a before Then will he raise up a kingdom for
:
'
ever over
all
men.'
The Book
'
of
Enoch
likewise extends
all
i.e.
over
How
mon
is
connected
of Solo-
The Psalms
recognise
the
sovereignty
over
Gentiles, 7 but in
'
kingdom say vaguely, he will smite the earth with the word of his mouth for ever.' 8 The later Sibyl is no less wide -sweeping
respect to the duration of his
in her vision
:
'
pure king
shall
all ages.'
is
Jacob
1
in the
Book
of Jubilees
2 4
to
Oh.
iii.
i.
S. 233.
vii.
14.
See also
8
ii.
44
yii.
18, 27.
3
6
771.
T7
^
766-7.
xvii.
jrra.
xvji.
32, 34.
39
49, 50.
314
'
bk.
11.
Lord thy God, who has made heaven and earth. I will cause thee to grow, and multiply thee exceedingly, and kings shall go forth from thee, and shall rule everywhere, where only a foot of the children of men doth tread. And to thy seed will I give the whole earth which is under heaven, and they shall rule as they please over all peoples and accordingly they shall draw the whole earth to themselves, and inherit it for ever.' : If the expressions
I
am
the
to be of limited duration.
The term
'
for ever
'
does
not,
may
We
shall presently
Baruch.
meet with an instance of this in the Apocalypse of In Daniel and Enoch w e need not hesitate to take the words in their more extended significance for
T ;
there the
kingdom
and
is
represented
as
coming
after the
final
and
was
to
come before
fall
is
expressly
This number,
;
but the
reasons for
its
we
as genuine, especially as
by the Eabbis.
The
we
T
Oh. xxxii.
S. 42.
vii.
28.
en. xiy.
315
reign
is
again mentioned in
34.
to
The Apocalypse
the
of
limit
it
Messianic rule,
:
'
his
dominion
world of corrup-
tion be ended.'
We
is
must use
statement which
made
farther on,
in
peace for ever upon the throne of his kingdom. The world-
wide character of
affirmed in Ezra
;
than
but in Baruch
it is
men
of
all
in the world. 3
'
his
4
power over
all
kingdoms,'
all
An
as to
mode
founded,
Talmud
was
5
:
'
Eabbi
Eli'ezer says,
The days
said,
:
because
it is
this generation."
The
applicability
of this
quotation
depends on the principle that the blessedness under the Messiah must be an exact compensation for previous
misery.
6
Make
This principle was founded on Psalm xc. 15, us glad according to the days wherein thou hast
afflicted
'
us, and the years wherein we have seen evil.' Eabbi El'azar ben 'Azaryah says, Seventy years, because
it is
come
Tyre
shall
1
Ch.
lxxiii.
Ohs.
lxxii., lxxiii.
See Zech.
v. 1,
7; Onkelos
is
Num.
In
Micah
5
only Israel
wider sway.
Synhedrin, 99.
Ps. xcv. 10.
Isai. xxiii. 15.
316
one king."
says,
be.
it.
The king
is,
'
Eabbi
Three generations, as
is
said,
"
They
shall fear
Dn'n
tion,
-in,
that
is,
Eabbi Dosa says, Four hundred years, because it is written, 2 "They shall afflict them [the seed of Abraham] four hundred
years."
This conclusion
is
Eabbi
says,
Three hun-
according to the
vengeance
is
is
in
mine
heart,
my
redeemed
come."
'
to 'day,'
must be equivalent
day
is
equal to
answers to three
'
hundred and sixty-five ordinary years. Abimi, the son of Eabbi Abuhu, teaches, The days of the Messiah for Israel
are seven thousand years, because
it is
written, 5 "
shall thy
As the
re;
God
is
a marriage festival lasts for seven days, and one day of the
Lord
1
is
a thousand years.
'
Eab Yehudah
says,
Shemuel
Ps. lxxii. 5.
2
ii.
Isai. lxiii. 4.
Jahrh.
d,
H.
S. 253.
:
to
owe to Dr. Schiller-Szinessy the old, and no The day is equivalent to a year because the wander in the wilderness forty years for the
I
'
(Num.
'
xiv. 34).'
I learn
a thousand years.
What Rabbi
5
a different version of the same story, or he contradict the opinion already ascribed to him.
is
here states
would
Isai. lxii. 5.
For
this reference I
am
See also
Gfrorer, S. 254,
ch. xrv.
317
as
says,
The
Messiah are as
many
from the
lime in which the world was created unto this time, as it 1 " That your days may he multiplied, and the days is said,
of your children, in the land
your fathers
earth."
to give
days of
this
is
which the Lord sware unto them, as the days of heaven upon the Nachman bar Yitzchaq says, As from the
to this time, for
:
it is
written, 2 "
For
as the days
of
that the
earth, so
waters of
Noah unto me for as I have sworn Noah should no more go over the
have I sworn that I would not be wroth with thee, nor rebuke thee.'" Some other opinions are contained in an earlier passage of the same treatise, 4 which I have already quoted. there learn that, in the opinion
We
Qatina, there will be a thousand years of rest in the world's period of seven thousand years and this mil;
of
Eab
lennium we may, no doubt, assign to the reign of the Messiah. The teacher of the house of Eliyyahu, however, allowed two thousand years to the Messiah. According to
another opinion he was to come in the year of the creation
till
the year
7000,
when
come
to
an end.
collected in a
much
later
'Eabbi
of
written, 6
Berekhyah
"
says, in the
last six
name
The days
the Messiah
hundred
it is
As
my
people."
The
of
Sedan
says,
1 3
tree
lasts six
hundred
years.
it is
2
Eabbi
said, 8 "
Eli'ezer
One thousand
xi. 21.
years, because
The day
Deut.
Isai liv 9
5
ii.
4 So the Kabbis, instead of waters.' 97a. Paragraph 806, on Psalm lxxii. 5, referred to by
'
Gfrcirer, Jcthrh.
S.
6 7
254-5.
Isai. lxv. 22.
Sedan
also
means
'
tree.'
Isai. lxiii. 4.
318
bk. n.
vengeance
in
my
the
heart."
is
a thousand years.
years, because
Eabbi Yehoshua'
Scripture
Two
Make
thousand
us glad
us."
teaches, 1
"
afflicted
The word
From
among
dogma
We
tatives of
we have
seen periods
vailing opinion
among
those Christians
who looked
2
for-
ward
xx. 4-7.
319
CHAPTEE
XV.
?
answer
to
so
common
6
:
in the
New
Testament
the kingdom of God,' and its at once occur to the mind The former of these equivalent the kingdom of heaven.' Psalms of Solomon but there expressions is found in the is nothing in the context to show that it is used technically The Son of David is introof the time of the Messiah. duced much later in the Psalm, and though to him is assigned the duty of perfecting the divine rule upon earth,
'
is
:
is
eternal as
He
who
and
wields
ever.'
2
it
The
4
more nearly
3
to a technical use of
Then
shall
immortal king,'
'
said,
no Messiah, this designation is used in reference to the time which corresponds with the Messianic. The passage occurs immedi-
who
Then,'
;
said,
'
all his
creation
51.
4
'
xvii. 4.
iii.
xvii. 1
x. 26.
and
47, 48.
320 and
a
DISTINCTIVE
NAME?
bk.
ii.
For the heavenly one will rise up from the throne of his kingdom, and go forth from his holy habitation in indignation and anger on account of
Ins sons.'
From
of
it
the
kingdom
on
is,
God
is
regarded, not
a particular
institution
earth,
which
to the
manifest
among men.
kingdom
'
the
and kingdom
;
of
In the Wisdom of Solomon the expression is used in a She [Wisdom] led in right paths simply religious sense
c
:
the just
brother,
man
[Jacob]
when he
fled
his
him
to
There
no reason
words,
The other
the
kingdom of heaven,'
as
dw mate,
is
very
probably,
Lightfoot,
who
is
followed by more recent writers, supposes, derived from Daniel vii. 13, 14, although the words do not there occur
in juxtaposition
2
;
and
if so, it
must be intended
to stand
But in contrast with the rule of wicked earthly powers. even then it might denote the eternal rule in heaven,
which should descend into a delegated manifestation among the Israelites. The transition might seem easy
from
this
i
to
10.
its
application
2
as a
specific
title
of the
iii.
x.
2.
en. xv.
DISTINCTIVE
so far as I
NAME?
321
Messianic reign
but there
is,
am
aware, no
The expression by the Kabbinical writers, but not as a designation of the kingdom of the Messiah. In all the passages cited by Lightfoot 1 it is employed in a spiritual
is
God
within the
'
and
fear of God.'
Men
aside, or to
flesh
w as
T
'
in
Jewish writers
speech.'
'
manner of
it
He
as
they used
also for
manner
selves,
'
but in proof
and
said,
to
'
it is
the
reference to
two verses in the Targum of Isaiah. In xl. kingdom of your God is revealed but so remote a place as liii. 10, where 'the
;
' '
is
referred to,
can hardly
Two
this
itself
is
by Wetstein 2
:
words
will serve
'
Ye
fools,
kingdom of heaven and the yoke of the law.' The sons of Eh were sons of Belial, because they shook off from themselves the kingdom of heaven, and said, there is no kingdom in heaven.' When anyone prays while walking, it is necessary for him to take up the kingdom of heaven standing. What is that kingdom of heaven ? The Lord our God is one God.' The repethe yoke of the
'
Ibid., principally
from Ber.ikhoth.
iii.
2.
322
DISTINCTIVE NAME?
bk.
ii.
kingdom of heaven.
9,
Targum
of Isaiah xl.
iv.
7-8.
The
'
which
is
kingdom of the Lord shall be revealed upon And them in Mount Zion henceforth and for ever. And thou, Messiah of Israel, ... to thee hereafter is the kingdom But even here there is nothing to show that to come.' the kingdom of the Lord is a proper name for the kingthe
c
'
dom
of the Messiah.
Bather
is
it
existing
from
eternity,
only a
particular,
more common notion was that the kingdom of in the writings of the Jews heaven meant the cultus of the Church of the Old Testament as exercised by pious Jews.' Whether this is an adequate definition may be doubted but what is more to
Schoettgen
also says that
'
'
the
'
our purpose
is
which
means the kingdom of Christ, and that one is the Targum of Micah which we have just noticed. Like Lightfoot, however, he relies upon statements in the Gospels to prove that this was an interpretation of it which was well understood by the Jews. This is not the place to comment on the Gospels, and consider whether the expression may not in them have a more purely spiritual meaning what at present it concerns us to remark is that, at all events in the purely Jewish literature, there is no
it
;
kingdom of God,' or the kingdom of heaven,' was ever used by the Jews as synonymous with the kingdom of the Messiah.
satisfactory evidence that
c
the
'
1733,
Horce Hebraicce et Talmudicce in universum Novum Testamentum p. 1147 sq., wliere there is a Dissertatio de Regno ocelorum.
fyc,
323
CHAPTER
XVI.
We
have already seen, in sketching the general character of the Messianic government, that the future kingdom
was
to
be one of righteousness
is
so im-
we may
We may
Oracles
in
is
depicted
For
all
good order
shall
starry
holy concord,
which
and
pitality.
envy, anger,
From men shall flee poverty, and and murder, and pernicious strifes, and mournful quarrels, and thefts by night, and every
evil in those days.'
According to the Sibyl this triumph of righteousness would manifest itself in the sacrificial
temple
:
rites of the
'Again
shall there
be a sacred race
mind of the
temple
it,
God
of well-fed
iii.
373-380.
Y 2
324
bulls,
bk.
ii.
firstlings
fat flocks
whole
people
Their
not forgotten.
And
'
High, they
and rich
fields.
And
prophets and bringers of great joy to all mortals. For to them alone the great God gave prudent counsel, and
faith,
1 and most excellent understanding in their breasts.' In the Book of Enoch, as we have seen, the time of
The
evil spirits,
who
mankind, and
in tor'
ment be consigned
ture for ever,
all violence,
2
and shut up
and
be cleansed
from
and from all unrighteousness, and from all 3 sin, and from all ungodliness, and from all impurity,' 4 God and sin shall not be named any more for ever.' and give him eternal will be gracious to the righteous, righteousness, and give him dominion, and he shall be in
'
'
light.
And
and
'
sin shall
shall
all
Over
go down into darkness for ever and ever, 5 no more appear from that day for ever.' the righteous and holy will he set holy angels
as
as
an eyeball,
6
until
an end
is
made
of
wickedness and
all sin.'
We
we
have seen
how
it is
'
of Solomon
and
only what
we
should expect
when
iii.
573-585.
x. 12,
13
x. 20.
4
6
xci. 17.
c. 5.
'
OH. XVI.
325
wickedness.'
The Assumption
nificant
words: 'Then
kingdom
shall
in few,
but
sig-
the
devil
have an end.' 2
to refer
From what
words seem
apart from
its
political bearings.
The Book
'After
this [i.e.
me
in all righte-
ousness, with all their heart and all their soul, and I will circumcise their heart and the heart of their seed, and will make for them a holy spirit, and purify them, that they may no more turn away from me from that day for And their soul shall cleave to me and to all my ever.
commandments, and I will be their Father, and they shall be my son, and shall all be named sons of God, and all
[sons] of the Spirit.
And
it
shall
are
my
sons,
and I
their Father in
3
But
combination
it is
is
eternally binding.
'
declared to be
an everlasting
is
'It has been established as a law in heaven;' Lord 5 For this law there is no end of days that ordinance is
'
;
of eating
the
tithe
of
written
down
for ever.'
6
'
xvii. 29.
bk.
it.
326
bitants of the
another mind.
extinguished
;
For
evil shall
flourish,
and corruption be
We
in
the
Targum
of
Law
is
mentioned in connec-
by
:
the
and
'At that time the Messiah of the Lord shall be for joy for glory, and the doers of the law for magnificence and for praise;' 2 and again, 'they shall look upon the kingdom of their Messiah, and the doers of the law of the Lord shall prosper in his good pleasure.' 3 The later Targum of the Song of Solomon also represents the
.
.
Law
as
one
In opposition to
cites several
is
is
to
But most of these passages refer expressly to the future world, and say nothing about the Messiah, and are therefore irrelevant. In two of
them, however, the Messiah
Qoheleth Kabbah 5
it is
said,
in this
is spoken of. In Midrash 'Every law [? torah, study] world is vain, compared with
of the Messiah.'
word rendered
law
'
by Gfrorer,
not to the
Law
its
mode
So the Midrash
1
to the
Song of Solomon,
ii.
12,
vi.
2G-28.
en. xyi.
327
says,
'
new one
shall
presume that the reference ought to be to verse 13, where it is said that the Torah returns which, so far from to its renewal, and renews itself,' supporting Gfrorer's statement, means that men will
Gfrorer translates.
Law
much
says, accepting
God
will
make
new covenant
all
not go at
beyond the Scriptural language, and does not mention the Messiah, we can hardly rest on so literal 2 The an interpretation the burden of Gfrorer's inference.
evidence, therefore, reduces itself to a misunderstanding
of the Midrashim
and we must conclude that the prewould there be a great vailing view was exaltation of the moral and spiritual life, but the Law of
;
in
its
Bechuqqothai,
2.
d.
H.
ii.
S.
341-3.
328
CHAPTER
XVII.
kingdom es
in
Closely connected with the moral nature of the Messianic Not withthe conversion of the Gentiles. is
standing the thirst for vengeance which appears so plainly
some of the Jewish writings, the wider hope of the more noble among the prophets finds no doubtful expresThe Sibyl, with her Alexandrine culture and her sion.
evident partiality for the Greeks, looks forward to a time
when the nation of the great God shall again be strong, who shall be the leaders of life to all mortals,' 1 and bec
move
of the
'
And
God
around
and the just-judging Monarch will give. For he alone would protect them, mightily siding with them, having as And they it were a wall of burning fire round about. for shall be without war in the cities and in the country the hand of evil war shall not be upon them, but rather the immortal Champion himself will be with them, and And then all the islands and the hand of the Holy One. cities will say, " How greatly the Immortal loves those men for all things care for them and help them, heaven and And the all-producing the God-sent sun and moon."
;
And
iii.
194-5.
PR. xvn.
329
all
" Come,
he alone
is
ruler
and
us
all
meditate on
who is the most just of all But we have wandered from the path of the Immortal, and worship with senseless mind handmade work of carved images and deceased men." These " Come, falling things the souls of faithful men shall cry on our mouths among the people of God, let us in every house delight with hymns our Parent, God." * Greece especially is appealed to, to serve God, and so become
the law of the most high God,
on the earth.
'
last time.
Even
I saw
all
the
Book
of
Gentiles to be
:
new Jerusalem
And
'
the beasts on
how
.
they
fell
down
and did homage before those sheep and they implored, And all that and hearkened to them in every word.
.
dispersed,
and
all
and
all
new Jerusalem], and the Lord of the sheep had great joy, because they were all good, and returned And I saw until they laid down that sword to his house. which had been given to the sheep, and brought it back into his house, and they sealed it up before the Lord and all the sheep were enclosed in that house, and it did And the eyes of all of them were not contain them. opened, that they saw what was good, and there was not one among them that did not see. And I saw that that house was great and broad and very full. And I saw and all the that a white bull was born, with great horns beasts of the field and all the birds of heaven feared him
;
iii.
702-72G.
iii.
732
so.
'
;;
330
bk.
it.
and intreated him always. And I saw until all their species were changed, and they all became white bulls and the first among them became a great animal, and had great black horns on his head. And the Lord of the sheep rejoiced over them and over all the bulls.' x Again,
among
shall
it is
said that
all
all
the
children of
2
men shall become righteous, and show me honour and praise me, and all
nations
shall
adore
me.'
contrary, notwith-
The Messiah
'
of
the
Lord
4
the
Gentiles,
and no stranger
any more. 5
He
will
word of
his
come
and
to bring
but
it is
stance
is
his dominion.
blessedness of mankind.
He
says that
there be one
city
virtuous
man
in a city,
and a
by its virtue will be above the country round about it; and a nation with the same excellence will step above all nations, as the head is above
city distinguished
all sides,
For
x. 21.
xvii. 40.
xvii. 25.
Gentiles
nowhere intimated.
7
xvii. 34.
xvii. 32.
ch. XYir.
331
Fourth Ezra, written amid the deepest distresses of the Jewish nation, breathes only hatred and vengeance against the Gentiles, and in the Apocalypse of Baruch
this spirit
is
who
did not
know
Israel or tread
down
the seed of
Jacob.
While the
hostile
may be
It is
interesting to
compare with
its
Scriptural proofs, in a
later,
the Yalqut
work written
'
An
old
man
son,
He answered, My
and
wicked
shall
is
written, 3 "
and nation, on the other hand, that has not oppressed and insulted the Israelites, shall come, and shall be our 4 vine-dressers and husbandmen, according to the saying, " Strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vine-dressers.
But ye
shall
be named the
'
The
is
Eabbi
Be
Ps.
Eli'ezer says,
become
Prcem.
et
Porn. 19.
Ch.
lxxii.
3 5
cxii. 10.
;
lsai. lxi. 5, 6.
d.
xii. 48.
H.
ii.
S. 241.
332
bk.
ii.
own
accord. 1
it] ?
What
name
is
that they
may
upon
Then said Abbaye to him, means only that they will turn away from Eab Yoseph says to him, It is written, " to serve idolatry. him with one accord " 3 [i.e. in the same way as the IsraelBut ites, only without being part of the synagogue]. elsewhere it is said, The Eabbis taught, No proselytes
Perhaps
this
'
'
In
a similar
way they
And Eabbi
[Eab El'azar] says, What is the verse for this ? "Behold, whoever will dwell with thee besides me:" with thee, that is, when thou art not prosperous " who
:
fall to
thee.'"
The
meaning
is
The Gentiles will indeed become by the splendour of Judaism but they will not be received, and they will fall away upon the outbreak of the war with Gog and Magog. 5
;
We may
from one of the later Targums 6 'For on account of the miracle and redemption which thou hast wrought for
thy Messiah and for the rest of thy people
all
is
who
remain,
peoples, nations, and tongues shall praise and say, There no God but the Lord, for there is none but thou and thy people shall say, There is no mighty one save our God.'
;
1
That
Zeph.
is,
without
9.
by the Synagogue.
iii.
3
1
by Gfrorer, S. 239-40. Yebamoth 246, referred to by Gfr6rer, S. 240. 6 'Aboclah Zarah 3b, quoted by Gfrorer, S. 240-1. Ps.
xviii. 32.
333
CHAPTEE
XVIII.
THE RETURN OF THE SCATTERED ISRAELITES. Turning from the Gentiles to the Israelites, we find the hope abundantly expressed that they should once more be gathered together in the Holy Land. The writer of the Psalms of Solomon prays in words which must have Turn, God, thy had an echo in every Jewish heart compassion upon us, and pity us. Assemble the disperi So he sion of Israel with compassion and goodness.'
:
'
whom
by
the
'
Lord
his God,'
and
who
good things of Israel in the assembling of the 3 The repeated mention of the tribes points to the tribes.' widest signification for Israel, and indicates an expectation that the lost tribes of the northern kingdom should
be
at last restored.
We
in
but
lost tribes is
The Book of
Jubilees, in a
Afterwhole nation, predicts a universal restoration wards will they turn to me again from the midst of the
'
viii.
33, 34.
.
xvii. 28.
xvii. 50.
Be
Exsecrat. 8, 9.
334
ISRAELITES,
their soul,
all
bz.
ii.
Gentiles with
their strength.
their heart,
and
all
and
all
And
I will assemble
. . .
them
will
out of the
and I
be
build
up
my
will
be
their
shall
my
righteousness.'
The
fullest
is
man
man
him a peaceful multitude and many men and came to him, some in joy, and some in sorrow. 2 Of this Whereas thou the following explanation is given didst see him collecting to himself another peaceful mul3 titude, these are the ten tribes, which were made captive from their own land in the days of King Josiah, 4 whom Shalmaneser, king of the Assyrians, led away captive and he removed them beyond the river, and they were removed into another land. But they took this counsel for
:
'
and
set
human
their laws,
in their
own
region.
Now
they entered the Euphrates through the narrow enof the river
;
trances
at
Most High
worked miracles
for them,
region
1
is
called
Arzareth. 5
their
Cb.
i.
S. 232.
it.
xiii.
12, 13.
^Eth.
9.
Syr.
and Arab.
9.
JEih. Azaph Arab. Acsarari and Ararawin. This Syr. Arzaph mysterious word Arzareth has been shown by Dr. Schiller-Szinessy to be simply the terra alia of verse 40, formed into a proper name from the rnnx *$$
'
'
'
en. xyiti.
335
abode there until the last time. And when they again begin to come, the Most High will again stay the fountains of the river, so that they can pass over. Therefore thou didst see a multitude assembled in peace.' 1 The
same subject is referred to in the Apocalypse of Baruch. Baruch wrote a letter of admonition to the nine-and-a half tribes, who dwelt beyond the Euphrates, and sent it by an eagle. In this he reminded them that their suffering had been brought upon them by their sin, but told them that, if they made a good use of their afflictions, they should receive eternal hope, and God would remember them, for he had promised not to forget them
for ever, but to gather together again all
who were
hope
'
dis-
persed.
In the
utterance.
Targum
of Jonathan
x. 6
the same
finds
In Zechariah
it is
said, in reference to
I will
Joseph
and I
;
on them
it
shall
Lord
their
ii.
God, hearken to
:
So
in
Lamentations
22 we read
'
Thou
by the hand of Messiah, even as thou clidst by the hand of Moses and Aaron in the day of the passover, and my young men shall be gathered round about from every place where they were dispersed in the day of the strength Lord 3 of thine anger, The Talmudists are divided in opinion as to the reIsrael
!
their
of Deut. xxix. 27, (28 in the English), ' The Lord rooted them out of land and cast them into another land.' See the Journal of
. . .
Philology, vol.
iii.
Fragment,
1
p. 23,
xiii.
39-47.
xxiii. 5,
and
IIos. xiv. 8.
336
bk.
ir.
Eabbi Akiba determines Eabbi Eli'ezer is of that the ten tribes shall not return. and Eabbi Yochanan even asks, a different opinion
;
'
his
[ordinary] kindness
'
in the affirmative,
Mishnah, Synhed.
d.
x.
[xi.]
3.
See Gfrorer,
Targums, which, however, do not specify the lost tribes, but speak generally of a return from captivity, see Tsendo-Jon. Deut. xxx. 4; Cant. i. 8; vii. 13, 14; viii. 4.
Jahrh.
II.
ii.
S.
237.
For the
OOi
O Of"?
CHAPTEE
XIX.
THE NEW.
For the
must be prepared. The expectation of a new Jerusalem may be sufficiently explained by the desire to ascribe to everything in the Messianic age an ideal but it may also have been due in part to magnificence the belief that before their final triumph the ancient city We have of the Jews was to be destroyed by enemies.
beautiful city
;
seen
ness
city
how
was to be preceded by a hostile destruction of the and sanctuary. 1 By the writer the destruction had
been witnessed, while the approaching blessedness dwelt But the high authority which his only in his faith. work obtained must have brought these two events
into
That the language of Daniel actually received this interpretation we have some evidence in Josephus, though I cannot feel so confident as Gfrorer 2 that the saying which
the Jewish historian refers to
is
apocryphal book.
It
ix.
24, 26.
Jahrh.
d.
II
ii.
S.
301-2.
oo 38
bk.
ii.
the prediction
may be
1
traced to Daniel.
:
Josephus says
Therefore
'
In his history
every
ordinance of man was trodden down by them and divine things were laughed at, and they
ordinances of the prophets as the
tellers.
[the Zealots],
ridiculed the
idle
tale of fortune-
Now
these foretold
many
and vice, by transgressing which the Zealots thought fit For there to fulfil the prophecy against their country. saying of inspired men, that the city would w as an ancient
7
words
This
'
Who
know the writings of the ancient prophets, and the oracle, now imminent, which falls to the lot of the wretched city ? For they foretold its capture, when some one shall begin the slaughter of his own countrymen.'
does not
Another prediction is quoted farther on. 3 Josephus says 4 that the Jews had it written down in the oracles that the city and the temple would be taken when the sacred
'
and he believes that the conditions of this prophecy were clearly fulfilled when the tower of Antonia was destroyed. Gfrorer thinks that in
enclosure
became
square,'
this prediction
Daniel
ix.
27
is
undoubtedly referred
to.
He
upon the words b"^o D^v-iptf su| hv\, grounds which he translates, on the side- wings are the abomina6 The following he supposes was tions of the destroyer.' When the buildings round the temple the explanation
this conclusion
'
:
It
'
iv. 6, 3.
vi. 2, 1.
vi. 5, 4.
this phrase
would best
suit
accepted Scripture. 5 T6 Upov, the temple with its precincts. 6 As this seems a strange rendering of the Hebrew, I give the
words
German
'
ch. xix.
339
This seems
me
quite untenable.
There
is
nothing in Daniel to
which
is
And
again, Joseph us
mean
;
was
to
made
built
north-west
corner of the
precincts,
were contained
like the
in
may,
Book
scriptural
authority.
whether
He
proceeds to say,
What
especially incited
them
to the
uous oracle, similarly found at that time one from their country should rule the
in the sacred writings, that
habitable
world.'
This
he characteristically refers to
quote in this connection a
Vespasian,
who was
We
for
of the writer may have made him more willing to believe in a destruction of Jerusalem, we can hardly doubt that
his
There view represents one phase of Jewish thought was given me a reed like unto a rod and the angel
:
'
and measure the temple of God, and But the court the altar, and them that worship therein. which is without the temple cast out, and measure it not
stood, saying, Eise,
for
it
city
under foot forty-two months.' x The fortytwo months, or three and a half years, clearly point to Daniel as the source of the belief which is here expressed.
1
xi. l, 2.
z 2
340
ir.
a legend which
1
:
Gemara
'
Forty
[of the
and the gates which Name had been closed at night were found open in the morning. temple, why Then spoke Eabban Yochanan ben Zakkai,
came up
We
is
know
that destruc-
written, 5 "
Open thy
doors,
lire
may devour
thy cedars."
These quotations
sufficiently
by
Jews
and
if
foundation
of
apprehension,
6 When must have been expected speedily to follow it. the city had been actually destroyed by Titus, others besides Josephus must have seen in this catastrophe the but, unlike him, they watched fulfilment of the oracles
;
We
may
thus explain
to us
it
2
3
H.
ii.
S. 304.
A scarlet thread
came up
xi. 1.
was
was
that
is
granted, the thread became white (Isai. i. 18). 4 That is, the goat for God (Lev. xvi. 8). It was a good
goat's lot
5 6
omen
if
in the right
hand of the
Priest.
In Qabbalah right
Dr.
Schiller- Szinessy.
Zech.
New
In confirmation of this I may refer to the close connection in the Testament between the destruction of Jerusalem and the second coming
of Christ.
en. xix.
341
In the
to be found.
we have
In
Book of Enoch the old Jerusalem is indeed carried away but this is effected by supernatural agency. 1 In
the
;
discomfiture,
2
is
mentioned
but
just conclusion,
anticipated the
this last
enemy driven
in utter
by
We
Enoch
3
to the passages in
Jerusalem
:
mentioned.
The
first
is
in the
Book
of
I stood
up
to see, until
all
he wrapped up that
the pillars
;
and all the beams and decorations of that house were wrapped up along with it, and they carried it out, and laid it in a And I saw the Lord of place in the south of the land. the sheep, until he brought a new house, greater and
old house
first, and erected it on the place of the which had been wrapped up. All its pillars were new, and its decorations were new, and greater than those Agreeof the first old one which he had carried away.'
new
Jerusalem
is
set
up
after the
however, to
in the
next chapter.
It is there said
at the
it
week. 4
This
1
is
to be done,
is
viii.
xci. 13.
'
342
bit. it.
been given into the hands of the righteous to execute judgment upon sinners but it is before the final judgment, which is not to take place till the tenth week. In Fourth Ezra 1 a vision is related by which the Ezra was desired to fortunes of Jerusalem are typified. go into a flowery field, where no house was built and while he was there, reflecting on the sins of Israel, he saw a woman lamenting, with rent garments, and ashes upon her head. He approached and asked the cause of her grief. She told him that through thirty years of married but at length a son was born life she had had no child But to her, and her husband and fellow-citizens rejoiced. when her son had grown up, and was on the point of marrying, he fell dead in his chamber and she had come out into the field to mourn, and meant to stay there in
;
and reminded her that her afflicwas nothing to the affliction of Zion, the mother of But while he dwelt upon the woes of Jerusalem, us all.' suddenly her face shone, and lo he saw no longer a woman, but a city built up from great foundations. This woman was Zion, which had been barren, without an oblation, till Solomon built the temple. The death of her son symbolised the ruin that had fallen upon Jerusalem. And because Ezra had been sorrowing over it, the Most High had shown him the brightness of its glory, and the and all this had taken place beauty of its adornment in the open field, because no human edifice could be supported in the place where the city of the Most High was displayed. The heavenly Jerusalem is also apparently referred to elsewhere 2 under the title of the betrothed and glorious city.' In the Apocalypse of Baruch we are told that after
tion
'
!
'
'
'
'
ix.
23- x. 55.
vii.
26.
"
CH. XIX.
343
'
must be
1
renewed
This city of in glory, and shall be crowned for ever.' God had existed from the creation of the world. While Baruch mourned over the ruin of Jerusalem, the Lord
said to him, I said,
'
which
"2
is
my
hands?
Not
now
you
the one which shall be revealed with me, which has been
prepared here since I thought of making paradise. And but when he cast I showed it to Adam before he sinned
;
away my commandment, it was removed from him, as also was paradise. And afterwards I showed it to my servant Abraham by night between the divisions of the victims. And again I also showed it to Moses on Mount Sinai, when I showed him the image of the tabernacle, and all its
vessels.
And now,
3
behold
it
also
is
paradise.'
need not dwell on the extravagant fancies of the One example from the Talmud, Eabbinical interpreters.
We
which blends a beautiful idea with its extravagance, may And said Eabbah, who had heard it direct from suffice Eabbi Yochanan, The Holy One (blessed be he !) is going
:
'
to
lift
"
It
[i.e.
4 up Jerusalem three parasangs above, because it says, [Jerusalem] shall be lifted up, and yet dwell under it " What does this " under it still in its own place].
?
mean
As under
it
shall
be
Whence have equal to the original extent of the city]. " under it " was three parasangs? Said you got it that this
Eabbah, Yonder old man [a phrase designating Elijah] told me, "By me was seen the former Jerusalem, and it
And
1
Ch. xxxii.
Oh.
iv.
Of.
Rev. xxi.
0,
344
will
bk.
it.
Therefore
it
says, 1
"
Eab Papa, From this we learn that this cloud must be lifted up three parasangs. Eab Chanina bar Papa said, The Holy One (blessed be he !) wanted [originally] to give [the future] Jerusalem by measure, for it says, Whither art thou going? And he said unto me, To
cot
its
its
And
One
(blessed be he
said,
Lord of the
universe,
many
in thy world,
and thou
thy
Forthwith he said
Free of walls
lad, saying,
Jerusalem dwell, by reason of the multitude of and beasts in the midst of it,' 2
1
men
Isai. lx. 8.
Baba Bathra 75b. It is worthy of notice that this cubical form of the enlarged too into the most extravagant dimensions, is found in Rev. xxi. 16, in the beautiful description of the heavenly Jerusalem. See some
city,
further citations, which, however, are not very striking, in Wetstein, at Gal. iv. 26 and for a full account of the later view, containing particulars
;
about the temple, the altar, &c, see Schoettgen's Dissertatio de Hierosolyma coelesti in his Horce Heb. et Talm. pp. 1205-1248.
j
'
345
CHAPTEE XX.
EARTHLY BLESSEDNESS.
new magnificence
to descend
upon Mount
Zion, but the whole earth was to renew its powers, and every sort of outward blessing become the portion of
mankind.
The
in
kingdom
limits of poetry
and good
oil
taste
The
'
all -producing
earth
produce
and
fat flocks,
and
nor
;
shall
and
cities
;
nor any more shall the earth, deeply groaning, be shaken. And there shall be no more war, nor drought upon the
earth, nor famine, nor hail, the injurer of fruits.
But there
shall be profound peace in all the world, and king shall be friendly to king till the end of time, and the Immortal
in the starry
make a common law for men through all the world, for as many things as have been done by wretched mortals. For he is God alone, and
heaven
will
is
there
fire
the
And all
rugged
hills,
and
lofty mountains,
of the sea, shall be easy to the foot and pleasant for the
346
ships
iii
EARTHLY BLESSEDNESS.
those days.
be.
11.
For
;
all
is
God
will take
away
And
among men
he
for this
the judgment
Eejoice,
maiden, and
who created heaven and earth He will dwell in thee, and be to And wolves and lambs shall eat
and leopards
shall feed
;
with kids.
and
And
for he will tame the wild beast upon the earth. And dragons shall sleep with babes, and not injure them for the hand of God will be upon them.' 1 In the Book of Enoch we have at least the germs of
;
'
in life
finish
in
peace
[i.e.
all
sabbath
In those
and
shall
trees,
and
shall
be
full
it,
of
blessing.
and
on
it.
The
vine which
;
is
planted
on
it
shall
bear
fruit in
abundance
shall
that
is
sown on
it
shall
olives
And
in those
upon the
earth,
them to come down upon the work and the labour of the
2
children of men.'
1
iii.
x.
17-19
xi. 1.
ctt.
xx.
EARTHLY BLESSEDNESS.
treatise of Philo,
347
In the
is
De
blessings
which he hopes
It is
its
will ultimately
be enjoyed by
;
mankind.
briefly
but I
may
sketch
To
us,
who
in
our island
home
beasts,
taming of
one
fierce animals
foremost
among
the advantages
of a happier age.
city or
nation, but to
human
race,
and
of
Some
them
fear
man
;
him with
if
spiteful hatred
This
is
war without a
one which no
mortal can terminate. But the Unbegotten will put it down when the wild beasts in the soul have been tamed. Then
bears and lions and panthers, and the animals
Indians, elephants and tigers, and
all
among
the
of
unconquerable strength, shall change from their solitary life and become gregarious, and submit to man as their
natural ruler; and some, emulating the
creatures, will
fawn
like lap-dogs.
and hippopotamuses, and the innumerable tribes produced by the sea, will hold the virtuous man sacred and inviolate. 2 In consequence of the suppression of this older war the more recent war which prevails between man and man shall come to an end. 3 The second blessing is wealth, which of necessity follows peace and empire. Food Natural wealth consists of cheap food and shelter.
crocodiles
is
1
in all parts of
15-20.
15.
16,
348
EARTHLY BLESSEDNESS.
UK.
II.
the world. Shelter consists of clothing and a house, to guard against the injuries which result from heat and cold and each of these, if one be willing to dispense with
;
superfluous sumptuousness,
is
But
those
who welcome
shall
have also
in
abundance,
For those
whom
up
ness,
in heaven, disciplined through wisdom and holihave also in abundance the riches of possessions on
But
to those
heavenly, on account of impiety or injustice, neither does the possession of the good things on earth find by nature
an easy access/
itself in
the
and honours and in the ample supply of necessaries, corn and wine and oil, and of things that minister to delicate living, namely the various kinds of fruit-trees, and moreover in the multiplicity of cattle and goats and other domestic animals. And as all these things would be useless if one left no heirs, no one will be childless, but every house will be filled with a
towns
numerous kindred.
Nor
shall
his time
but each shall pass from infancy through the successive stages of life till he reaches his last day, which borders on
death, or rather on immortality. 2
immunity from disease, or if any infirmity arise, it will not be for the purpose of injuring him, but to remind the mortal that he is mortal, and to improve his character.
Health
shall be accompanied by keenness of perception and completeness in every part, so that the understanding
1
17.
18.
en. xx.
EARTHLY BLESSEDNESS.
is
God, may have an unobstructed efficiency. Length of life is the principal blessing promised by 'The days shall begin to increase, the Book of Jubilees and the children of men shall become older from genera:
tion to generation
to day,
till
their lifetime
And
be
like children
and boys, and shall finish all their days in peace and gladness, and shall live without a Satan or any other evil
destroyer being present
of blessing and healing.'
If
;
be days
to the
in the briefest
w ay
T
makes amends by its elaborate descriptions. find what is probably the original form of the absurd passage quoted from Papias by Irenaeus 3 as a saying of The features of the description are the same, Christ's. but they are elaborated by the Christian writer into a The following is the passage still wilder extravagance. Messiah is revealed] the earth shall [After in Baruch
:
Baruch Here we
'
yield
its
fruits,
vine shall
duce a thousand grapes, and one grape shall produce a And those who have been hungry measure of wine.
shall rejoice;
and they
shall
every
day.
For
spirits
go forth from
my
sight to bring
dew
of health.
And
it
shall
shall
it
come
manna
in
20.
3
Ch.
xxiii., S. 24.
Ilcer. v. 33, 3.
350
those years.' 1
'
EARTHLY BLESSEDNESS.
The
picture
is
bk. n.
It shall
is
come
to pass, after
he
ever
in the world,
and
shall
have
down
in peace for
and then health shall descend in dew, and infirmity shall retire, and anxiety and distress and groaning shall pass away from men, and joy shall walk in all the earth.
Nor again
tions,
shall
And
passions,
and contentions, and vengeance, and blood, and and envy, and hatred, and whatsoever things are
go away into condemnation, when they
have
the
filled this
world with
life
of
men
And
to
wild
beasts shall
and minister
men,
then
come out
child.
of their holes to
subject themselves to a
little
And women
forth,
nor
be tortured
when they
come
womb.
for the
And
works
it
shall
make them, in great tranquillity.' 2 One passage may be quoted in illustration of the whimsical views of the Rabbis Eab Chiyya bar Yoseph
:
'
says,
The land of
Israel will
of Millath 3 in the days of the Messiah, as it is written, 4 " There shall be a handful of corn in the earth." Our
1
Oh. xxix.
Identified by
it is
Ohs.
lxxiii., lxxiv.
some
as a
thinks
4
Egypt; "but Binyainin Mussaphi present Malta). So I learn from Dr. Schillerplace
in
en. xx.
EARTHLY BLESSEDNESS.
to this saying, there shall
351
be a
and then the wheat will tower up as a palm-tree, Thou and will rise above the height of mountains. mayest perhaps object that one will find it troublesome to reap it but it is said [in the words that follow immedi;
Lebanon " that is, the Holy One (blessed be he !) will bring a wind out of his storehouses, which will blow over it, and furnish
ately],
And
said, 1
field, fills
his house-
hold.
It
They
come when a
on
it
like Baruch,
A single grape will be a and then the grape will be load for a waggon put in a corner of the house, and wine be drawn from it, and there will be no grape conas from a great barrel
however, to the future world.
or a ship,
;
2
3
d. II.
ii.
S.
242-3.
quoted by Gfrorer,
352
CHAPTEE
XXI.
We
have reserved
fancies
Two huge
reserved
monsters,
Behemoth
and
Leviathan,
for the
were
banquet of the
arisen
may have
under the influence of the Zoroastrian cosmogony, in which from the primeval bull issue a bull and a cow,
all
the animals. 1
It
is
we have
'
already
at
all
encountered
events,
many
examples.
The names,
;
are
Scriptures.
Behold now
Behemoth, which I made with thee he eateth grass as an ox.' 2 Here we have the primitive ox. And it was
not
difficult
4
to discover
his
vast size
3
for
was he not
'
called,
Behemoth
:
[the cattle]
is
upon
a thousand hills
Similarly Leviathan
enormous fish hook?' 5 His future destruction also is threatened: In that day the Lord with his sore and great and strong sword shall punish Leviathan the fleeing serpent, even
'
'
JEinleit. in d.
Of. Joh.
S. 168.
Anrn.
3.
niDH?
Ps.
1.
cellent ice.
4
10.
Jobxli.
1.
en. xxi.
353
shall
and he
slay the
dragon that
these
is
in the sea.'
It is impossible to say
when
monsters
first
arose.
We
cannot trace
;
it
with
it is
for
though
found in the Book of Enoch in its present form, it occurs only in a passage winch is admitted even by Dillmann to
2 be a later insertion, probably from a book of Noah. The date of this writing is quite unknown but as a
;
Book
of
Noah
is
may
venture to place
first
provisionally as
early as the
middle of the
therefore,
earliest
century.
The
following
account,
the
the
;
named
but the
its
male
breast Behemoth, which occupies with named Dendain, on the east of the garden where the elect and righteous dwell, where my grandfather [Enoch] was taken up, being the seventh from Adam, the first man whom the Lord of the spirits And I asked that other angel to show me the created.
is
called
a desolate wilderness
might of these monsters, how they were separated in one day, and one was set in the depth of the sea, the other on the firm land of the wilderness. And he spake to me,
"
Thou son
of
man, thou
desirest in this to
with
other angel
in concealment, spake,
two monsters are prepared conformably to the greatness of God to be fed, in order that the penal
1
..." These
Isai. xxvii. 1,
to Babylon.
2
3
181
sq.
A A
354
bk. n.
I follow in the
sentence the translation of Dillmann, who rejects on good grounds a conjectural emendation of the JEthiopic text, which had been adopted by previous commentators. According to this the monsters were not to be fed,' but to afford food,' the change being made in order to bring the statement into agreement with the general belief; but
'
Dillmann points out, the time referred to is not that of the Messiah, but that of the deluge, and the feeding of
as
drowned
The wilderness
a fictitious place,
as the region
Eden
which had been occupied by the descendants of Cain. It is to be observed that the separation of Leviathan and Behemoth is here spoken of as past, agreeably to the later statement that they were separated at the Creation,
while their distribution to their respective
the deluge. 2
localities
is
The next
in
Fourth Ezra, in a passage where Ezra enumerates the objects produced on the successive days of creation.
fifth
Speaking of the
day Ezra
says,
'
Then thou
diclst
The name of one thou didst call reserve two animals. Behemoth, 3 and the name of the second thou didst call And thou didst separate them from one Leviathan. another for the seventh part, where the water was
;
And
lx.
7-11, 24.
See Hilgenfeld,
Jiid.
is
in the Latin,
which
in the Syr.
ch. xxi.
355
on the
mountains.
;
where there are a thousand But to Leviathan thou didst give the seventh wet part and thou didst keep them to serve for food for those whom thou dost wish, and when thou dost wish.' x This passage is omitted in the Arabic and Armenian but
third clay, to dwell in,
;
it is
sufficiently
Then Messiah shall begin to be revealed. And Behemoth shall be revealed from his place, and Leviathan shall ascend from the sea, two great monsters which I created in the fifth day of creation, and reserved until
that time
shall
;
and then
left.'
2
shall
all
who
have been
but
lest
made
geny.
the
and
salted for
future
same purpose. 3
In the
Targum
of Pseudo- Jonathan
:
complete representation
'
female,
In Pireqe which are prepared for the day of consolation.' de-Eabbi Eli'ezer 5 Behemoth is created on the sixth
day, and feeds daily upon a thousand mountains, on which
The Jordan
trusteth that
him with
drink, as
it is
said,
'
He
his mouth.'
2
vi.
49-52.
746, quoted
Ch. xxix.
d.
Baba Bathra
by Gfrorer Jahrh.
II
ii.
S. 33.
4
5
J. d.
II
ii.
S. 32.
Job
xl.
23.
356
CHAPTER
XXII.
Before passing on
which mark the close of the Messianic period we must notice two further matters which relate to that period itself. In the later accounts
to the events
we
Even Gfrorer
a
is
this doctrine of
is first
'
found in
written, 3
.
the Babylonian Gemara. 2 there read, It u The land shall mourn, every family apart "
:
.
We
is
.
Where-
fore this
mourning?
On
this point
who
shall
have been
slain
On
account of
evil desire,
which
shall
have
Again the following occurs in the same have taught Messiah the son of David who is going to be manifested (Oh that it may be soon, in our days!) the Holy One (blessed be he!) says " Ask of me anything, and I will give it thee for to him, it says, I will refer to what is written in the Law 5 ... I
been
slain.'
:
treatise
The Eabbis
'
J. d.
H.
ii.
S. 264.
That Targums.
3
is, if
we
to the
Zech.
xii.
12.
4
5
Suhkah 52.
Ps.
ii.
Referred to by Gfrorer,
'
J. d.
H.
'
ii.
S.
258-9.
7,
rendered
in the
A.
V.
ch. xxir.
357
have
thee
And
since
he [the
Messiah] had seen that Messiah the son of Joseph had been slain, he says before him, " Lord of the universe, I He [God] says to him, ask of thee nothing but life."
" Life
3
!
this,
thou gavest
unto him,
&c."'
The later
Targums give a
different account,
and
re-
as deliverers, like
the
The absence of the belief in a second Messiah from earlier Targums and from the Jerusalem Talmud
us in assigning to
it
justifies
a late origin.
It
was pro-
bably suggested by the passage quoted from Zechariah, which did not agree with the conception of a triumphant
kino-.
When, once
it
arose,
defeat and death of a Messiah was too distasteful to meet with universal acceptance; and yet the second Messiah was not disowned, for it may have seemed only reasonable
that the northern tribes should have a Messiah as well as the Jews, and that the future legislator should, like Moses,
be provided with a partner in his work. Our next question relates to the suffering of the In the evidence hitherto quoted we have met Messiah.
See Rashi on Sukkah. 3 Ps xxi 4 Referred to by Gfrorer, S. 259, but not very exactly
'
Generally translated
Ps.
ii.
begotten.'
8.
Sukkah
Ex.
52a.
rendered.
6 e
xl. 11.
iv. 5.
'
358
ml
it.
He was
The
had
to
encounter in
its
controversy with
Judaism.
We
how
interpretation
of a prophetical
passage
compelled the
whom
Targum
its
mournful
words
might apply;
liii.
and
the
of
get rid of
its
obvious meaning.
There
view.
are,
The
earliest
in
Justin Martyr.
c
In the DiaScriptures
Whatever
we
and farther on
the
7
Tryphon
is
represented as saying,
'
It is evident that
on the
2
crucifixion,
which
was under the curse of the law. This, however, cannot oe relied upon as evidence of the general state of opinion among the Jews even in the second century. Tryphon's
admission
may
own
state of
mind, or at
most that of
that
his party, and Justin's avayKatpixevoi shows he only extorted a reluctant assent from those who were unable to answer his arguments. It is, nevertheless, quite conceivable that the Christian view may have made some impression, and that the Jews may have begun to
1
Oh. 68.
Ob. 80.
ch. xxrr.
359
find
more convenient to insist on the ignominy of the crucifixion than to deny altogether the possibility of a The evidence adduced from the Talsuffering Messiah.
it
mud
is
It in
is
found only in
is represented as sitting among the sick at the Eome, while in the other it is said, according to a reading adopted by Gfrorer, that his name is the pierced
Messiah
gate of
'
'
or
'
'
Surely
2
and
The
say
passage of Isaiah
;
further elabo-
but we may
confidently
is
directed,
liii.
4.
;
Gfrorer, J. d.
H. }
ii.
S. 266.
For
'
pierced
'
360
CHAPTEE
XXIII.
to
it,
I think
we
and
its
The
doctrine of the
xii.
Book
2,3
:
expression in chap.
Many
'
of Daniel receives of
its fullest
And
many
if
to righteousness as
partial
we
the context,
it is
In an
where the judgment was symbolically described, the beast was slain, and his dead body committed to the flames and beyond this utter destruction there is no The judghint of any future punishment of the heathen. ment is represented as breaking in upon the course of human history, and redressing upon earth the wrongs which the holy people had suffered I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool his throne was like the fiery flame, and his wheels
earlier passage,
;
:
'
ch. xxin.
361
fortli
as
burning
fiery
him
set,
which the horn spake I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away yet their lives were pro:
Then
Here the judgment is Son of Man. obviously passed upon the living, and the conception is quite different from that of the final judgment of the living and the dead, after a general resurrection, which
we
same
For
is
expected
judgment on the
Gentiles.
seemed a
death
is
sufficient
have no
fruition of their toil and grief; they must rise from their sleep to witness and enjoy the glory of their people and especially the teachers of righteousness,
;
those
who had
faithfully
it,
others to observe
stars.
On
who
had favoured the Greeks and abjured the law of their were worse than the heathen and it was only just that they should awake to the conscious shame of their apostasy. Such seems to have been the order of
fathers,"
;
vii.
9-12.
'
362
BK.
II.
we
find the
doctrine of a fu-
ture
and judgment more fully developed. In contradistinction from other more partial judgments, the final
life
crisis in
human
'
affairs is
described as
4
is
'
ment,'
ment,'
and
vision,
and
it
will
be convenient
to notice
and then
to refer
to
throne
;
is
erected in the
is,
in Palestine
it,
the
;
Lord of the
sealed books
The
the
the archangels)
figure
under which
;
and then
Sentence
guilty,
is
passed
first
upon the
deep place
and
cast into a
which are found fire. Next the and thrown into the
of
full
depth.
of
fire, is
the house,
opened in the midst of the earth, on the right hand of i.e. Jerusalem the blinded sheep are brought
;
is
In
this representit
though a resurrection
is
Israelites,
destroyed.
If the
xvi.
xix. 1
xxii.
4
3
xxv. 4
xcviii.
10
xcix. 15
c.
ciii.
2
civ. 5.
x.
xxii. 11.
x. 12.
xci. 15.
xc. 20-27.
CH. XXIII.
363
heathen powers, they also must be conceived as rising from the dead in order to receive their punishment and
;
there
is
Daniel.
then a distinct advance upon the doctrine in But the meaning of the shepherds is, as we
;
have seen, by no means certain for the heathen are represented by the wild animals, and the human form in the
vision
is
may
follow
first
who
ducers of mankind.
Upon
their
bound under the lulls of the earth for seventy generations, 1 Meanwhile the place of their until the day of judgment. final punishment was already in existence, and was shown It was a deep cleft in the earth, with pillars to Enoch. of heavenly fire and among these, pillars of heavenly
;
fire
kept falling
down
up or down, one could not count them. The horror of this abyss was enhanced by a desolate space, cut off alike from heaven and earth, which was situated above it, and where Enoch saw seven stars, like great burning mountains, undergoing their punishment for having transgressed the command of God, and failed to 2 At the day of judgappear at their appointed time.
either
ment the
fallen
away
into
3
the
fiery cavern,
and shut up
torment for
all eternity.
The
spirits
of departed
men
with
them
until the
is
day of
judgment.
1
The
in
one passage
x. 12.
xviii.
11-16
xxi.
Although perhaps a
later date
must be assigned
to
xvii.-xx.,
may without
inconvenience be in-
cluded in the present survey, as they till up, without contradicting, the view which is contained in other parts of the book.
3
x.
(3,
13; xix. 1
xxi. 10.
'
364
bk.
ii.
but that
not im-
evident from
According to
this the
mountain rears
There a great high and overhangs four suitable The purpose of the mountain is not stated but places. it may have been intended as a barrier to cut off the realm of death from the living world. In this region all the souls of the children of men were to assemble and
its
hard
cliffs,
doom
should be de-
Here Enoch saw spirits whose voice of comand, singling out one of them, plaint rose up to heaven he asked the attendant angel whose spirit it was. He was told in reply that it was the spirit which went forth from Abel, and that it complained of Cain until his seed should
termined.
;
be destroyed from the face of the earth. Notwithstanding some obscurity in the chapter, we must suppose that
this
was the
first
We
The
first
who
perished
righ-
through
injustice
and persecution.
The remaining
is
a fountain of
water and
light.
who
judgment
Here their souls are in great pain, until the great day of judgment and punishment and pain shall come upon them for ever. In the last
division
are
the
souls
of the
that
is
to
say,
c. 5.
See Dillmann in
loco.
ch. xxiii.
365
day of judgment, or be taken out of the place in which Enoch saw them a statement which must mean that they should be exempted, in consideration of their punishment on earth, from the extreme torture to which the rest of the wicked were to be consigned at the judgment, and should be left in that lighter suffering which follows
Some mode
further light
in
is
The
names of the righteous are written clown in heaven before All the evil-doing of sinners the glory of the great God. 2 is manifest in heaven, and none of their works of violence
is
concealed
is
daily written
stars,
down
before
be made witnesses against them 4 for light and darkness, clay and night, see all their sins. 5
dew
-/
The
fidelity.
righteous shall be
amply rewarded for their All good and joy and honour are prepared for
spirits
of those
who have
Their
toils shall
be richly recom-
pensed, and their lot be better than the lot of the living. 8
They
The enjoyment
10
most
fully described.
east
and
The realm
civ. 1.
c.
of the dead
is
again referred to in
3 5
5 and
6
ciii. 7.
2 4
7
xcviii.
civ. 8.
ciii. 3.
0-8
civ. 7.
Cf. lxxxi. 2, 4.
xcvii. 6.
civ.
9
11
10, 11.
cviii. 3.
2-4.
xviii. 0.
366
bk.
ii,
three towards the south rose one above another, and the
seventh, towering
up
in the midst,
blance to a throne.
and among these was one tree of unequalled perfume. Its leaves and blossoms and wood never fade, and its fruit
is
Michael informed
Enoch, in answer to
these things
:
'
what was meant by This high mountain which thou hast seen,
his
inquiries,
whose summit is like the throne of the Lord, is his throne, where the Holy and Great One, the Lord of glory, the eternal King, will sit, when he comes down to visit the
earth with good.
And
is
:
perfume net
a single mortal
when everything
shall
is
and lowly. By its fruit shall life be given to the elect. It shall be transplanted to the north, to the holy place,
to the temple of the Lord, the eternal King.
they rejoice,
full
perfume
a long
life
upon
earth, as
their days
shall
no sorrow and no
suffering,
no
toil
and trouble
touch them.'
He went into the middle of the earth, and saw a blessed and fruitful region, where was a holy mountain. A description of mountains and valleys is An subjoined, which points unmistakeably to Jerusalem. accursed valley,' shown by its position to be the valley
punishment.
'
Hinnom, is singled out for especial notice. Uriel informs Enoch that this accursed valley is for those who Here must all those assemble are accursed for ever. themselves who utter with their mouth unseemly speeches against God, and speak insolently of his glory. Here are
of
4
ch. xxiii.
367
And
j
udgment on them be given before the righteous for everFor this shall those who found mercy praise the Lord of glory, the eternal King.' * This is the earliest passage in which the Valley of Hinnom, or Gehenna, is
more.
represented as the place of future punishment.
selected
for
this
It
was
on account of the idolatrous abominations which had been committed in it, and for which Jeremiah pronounces a curse against
unenviable
office
it.
Some
place, indeed,
;
They
shall
go
forth,
and
men
me
for their
;
worm shall
and they shall be an abhorring unto 3 all flesh.' According to the Talmud a smoke that indicated subterranean fire ascended from the ground 4 a deeper cleft, then, might disclose the eternal fires of
be quenched
;
avenging
6
justice.
At
'
all
events
of punishment as a
fire,'
fiery furnace,'
a pool of flames of
from
1
vii.
31
sq.,
3-5.
3
5
'Erubin 19.
ciii. 8.
7
See Dillmarm in
ciii. 8.
8
loco.
c. 9.
See also
cviii. 5.
to this effect I
may
refer to xxv.
xci.
15
368
bk.
II.
The
is
not taught
book.
A
'
resurrection of
some kind
vision,
6
is
implied, as
we have
and
is
but whether
this
is
nowhere stated. The spirits are regarded as separated from the bodies at death, and going in this incorporeal condition to their abode in the west until the day of
judgment
and
after the
judgment
2
it
is still
the
spirits'
and punishment.
If
life
it
be said that in
in the in-
are evidently
probability
as strictly
not unimportant
sources of pleasure.
spirits
The
but as composed
kind,
and
this
as
drinking.
In
the
flesh,
and might be more fittingly spoken of as com4 The tree of life, howpanions of the heavenly hosts.'
ever,
is
who
be
shall
still
living
on the earth
its
and the
'
result of
life
enjo}mient
but
a long
upon
2 3
ciii.
3,
for the
punishment
4
xcviii. 3,
ciii.
8.
xxii. 9.
civ. 6.
CU. XXIII.
369
were
But
it
may be
upon
this point
not very clearly defined even in his own thoughts. The Wisdom of Solomon teaches the doctrine of immortality no less explicitly
corruption,
nature.'
1
'
:
'
God
created
of his
in the hand of God, They seemed in the decease was counted mis;
journey from us ruin but they are in For even if they be punished in the sight of men, peace. their hope is full of immortality, and having been dis-
and
their
ciplined a
little
because
2
and found them worthy of himself.' This doctrine seems to be associated with a belief in the I was a boy of good disposition, pre-existence of souls and obtained a good soul, or rather being good I came
God
tried them,
'
The
Book
is
of Maccabees
is
equally
This
most
account of the martyrdom of the seven brothers and their mother. 4 The doctrine of a bodily resurrection is implied where one of the brothers is represented as stretching out
his hands,
from God. 5
and saying that he hopes to receive these again Apparently, however, the resurrection is
;
for the
fourth brother
Tor
rection
into
life.'
This inference
might perhaps be
The Psalms
of
ii.
23.
#
2 4
iii-
1-5.
See also
xii.
v. 16.
3
5
v iii 19 ? 20.
vii.
See also
44.
Compare
B B
370
be.
ir.
God
'
'
is
is
a righteous Judge,
is
c
'
grounded and
He
2
a righteous Judge
known
is
before
him
continually,
what
is
done.'
;
The
but the
wicked are threatened with destruction rather than with a penal immortality, though it may be that this destruction was not supposed to involve the loss of consciousness.
This antithesis
is
The
sinner
'
fell
and
is
for ever
But those who fear the Lord shall rise into eternal life, and their life shall be in the light of the Lord, and shall fail no more.' 4 He who does righteousness treasures up life for himself before the Lord, and he who
.
'
is
Lord once
for
all,
and
let
Lord
in-
The Lord
will
spare his
of the righteous
is
for ever
be taken away into destruction, and their memorial shall be found no more.' 7 Their inheritance [that of sinners] is Hades and darkness and destruction, and they shall not be found in the day of compassion on the righteous but
'
;
life
in gladness.'
judgment of the Lord, ... for the sign of destruction is on their forehead, and the inheritance of sinners is destruction and
shall not escape the
1
ii.
19.
en. xxni.
371
Hades.
The
when God
But those who fear the Lord shall be pitied in that [day], and shall live in the compassion of their God.' x The later Sibyl expects the judgment to be ushered in When by a fiery cataract rushing down from heaven then a widow [Cleopatra] shall rule the whole world all the elements of the world shall be widowed, when
:
.'
up the heaven as a book is rolled up, and the whole multiform firmament shall fall on the divine earth and sea, and a cataract of devouring flame, unwearied, shall flow down, and burn the earth, and burn the sea, and the heavenly firmament, and days, and shall melt into one the creation itself, and And there shall be no more the pick it out into purity. laughing spheres of the heavenly lights, no night, no dawn, nor many days of care, no spring, no summer, no winter, no autumn. And then shall come the judgment of the
in the sky, shall roll
great God.'
The Assumption
tion of God's
his
coming
judgment:
;
'Then
shall
appear
shall
kingdom
shall
shall
Then
be
filled
who
is
stationed
on high, who will immediately avenge them of their enemies. For the Heavenly One will arise from the throne of his kingdom, and go forth from his holy habitation with indignation and wrath on account of his sons, and
the earth shall tremble and be shaken to
its
extremities
shall
fall.
be made low and be shaken, and The sun shall not give its light, and
2
iii.
xv. 9-15.
77-91.
372
be:, it.
moon
shall
broken, and
it
shall all
And
down
to the abyss,
rivers be affrighted.
will arise,
and the fountains of waters fail, and the For the supreme God, alone eternal, and come openly to take vengeance on the
idols.
Gentiles,
shalt
Then
thou,
Israel,
[or fulfilled],
and God
stars,
and
firmament of the
thou shalt look
And
down
from on high, and see thy enemies on the earth, and recognise them, and rejoice and give thanks, and confess to thy
Creator.'
x
In
this passage
it is difficult
to see
how much
is
to be understood figuratively,
drawn from
It is
is
it
observed
that
between
Israel
specified
is
that
be
left
Israel
is
Fourth Maccabees,
expressions in the
in
New
we
is
are to suppose
alluded to refers
Let us
who
thinks that he
kills
the
body
for there
up
for
those
who
;
transgress the
commandment
are dead,
20-28.
of God.
Let us
of divine Isaac
therefore
arm
reason
for thus,
when we
1
Abraham and
x.
cu. xxiii.
373
all
and Jacob
bosoms, and
the
The Book
in
its
Enoch
is
representations.
Here too we
it.
no
laboured description of
just before his death,
'
My
am
'
way
to in
is
of
my
2
where
my fathers
are.'
The realm
of the dead
is
also referred
darkness
bound in the depths of the earth till the day of the great judgment and then the punishment which is written down upon the heavenly tablets shall be inflicted without respect of persons upon 4 We small and great, of every nature and every race. elsewhere hear of the day of judgment in which God the Lord will judge them with sword and fire 5 but no The immortality promised further details are mentioned. and the statement in this book is apparently incorporeal reflects some light upon the criticisms which we have Isaac is said already made upon the doctrine of Enoch.
The
'
'
to
have
'
sleep,'
an expression
which, in a writer
of the
spirit, is
who
Another
In describing the
after a great
to
come upon
life
Israel
penal judgment has fallen upon the earth, the writer, like
as once
more
2
attaining to
Oh.
xiii.
Oh. xxxvi.
;
3
1
Oh. Ob.
v., S.
v.
243
cli. vii.,
S.
248
ch. xxii., S. 21
5
cli.
xxiv., S. 27.
Ch.
ix., S.
253.
'
bk.
ir.
374
its
pristine length,
;
for nearly a
thousand
years
but their
spirit shall
have much
The
and judgment
dull ashes,
When now all things have become God will lull the unspeakably great fire which he kindled. God himself will shape once more the bones
:
by
fire
'
And
And
cover,
And God
as
many
and
at the
and subsistence
the sun.
that time
!
ones.
And
shall
all shall
man who
come unto
Fourth Ezra
of our subject
for the
;
is
and
most part
therefore
them
quire
at
some
length.
any
re-
single version;
me
Ezra inquires
whether
after
sight,
sou],
we
which
Oh.
xxiii., S. 24.
iv.
178-100.
en. xxiif.
375
thou wilt renew thy creation, or are tormented from that time forward.' After an intimation that he must not reckon himself among the disobedient who are to be tortured, the following answer is given Concerning
:
'
death this
is
the account,
when
it,
when
God.
have gone forth from the Most High that a man shall die, the spirit is separated from the body in order to be
restored to
at first
it
But
of the
number
of scorners, or of those
who have not kept the ways of the Most High, or of who hate men that fear God, those souls do not
punishment, and groan, and are
afflicted in
those enter
seven ways.
The first way is that they resist the law of the Most High. The second way, that they cannot be converted, and do good things whereby they might be saved. The third way, that they see the reward laid up for those who have believed the covenant of the Most High. The fourth way,
that they consider the punishment that has been prepared
for
them
The
souls,
fifth
much
peace.
The sixth way, that they see that by them [angels] 2 into torture. The
greater than the other ways already
sumed
in shame,
and wither
in
whose
sight
they are
now
whom
they shall
Bat of those souls which have kept the way of the Most High, this is the way, when the clay shall have come for them to be liberated
be judged
in the last
time.
In the Arabic,
is
bright habitations.'
souls
3
name
of storehouses in
35, 41
vii.
32
(vi).
376 from
bk.
ii.
dwelt in
law which he
Therefore this
At
first
first
who
receives
them
and they
rest in seven
ways.
to
The
way
is,
that with
overcome
that they
they should
wander from
see the
life
to death.
The third way, that they see the testimony which Maker has borne concerning them, that in their life The fourth way, they kept the law entrusted to them.
that they see and understand the rest which now, while
and the glory The fifth way, that reserved for them in the last time. they rejoice at having escaped now from that which is corruptible, and in the fact that they shall inherit that which is to be and again they see the tribulation and abundance of toil from which they have been liberated, and the refreshment which they are to receive, and the delights which are to be theirs and are immortal. The
angels,
;
by
sixth
way, when
light
it
shall
be shown to them
how
their
the
of
stars,
and how they shall resemble and not again be corrupted. The
is
been already mentioned, is that they glory with trust, and are confident, and are not confounded, and hasten to
see the face of
their
life,
him
to
even of him by
subjected themselves in
and from
whom
These are
en. xxnr.
377
the ways of the souls of the just, which from this time
And from
the
this
time forward
afore-mentioned
ways of
is
told
that for seven days after their separation from the bodies
at
liberty,
shall
be
From
this
After the
its
pristine
was
no one
shall
be
left.
and corruption
those
shall
come
to pass after
shall
dormant
awake,
and the dust those who dwell in it in silence, and the storehouses shall give back the souls And the Most that have been committed to them. 2 High shall be revealed upon the throne of judgment, and compassion shall pass away, and long-suffering be contracted. Judgment alone shall remain, and truth shall stand, and faith become strong. And work shall follow, and recompense be shown, and righteous deeds shall waken, and unrighteous deeds shall not sleep. And the abyss 3 of torment shall appear, and opposite to it the The furnace of Gehenna shall be revealed, place of rest.
who
sleep in
it,
and opposite
to
it
And
then the Most High will speak to those peoples that have
been raised up
him whom ye denied, or whom ye did not worship, or whose commandments ye despised. Look, therefore, opposite to you behold
:
" Behold,
and
see
(vi).
49-76.
this
From
we may
were
to be reunited to the
judgment. Compare xiv. 35. See Bensly's note, Missing Fragment, p. 55.
378
bk.
it.
and there fire and torment." These For things will he say to them in that day of judgment. there is no sun in that clay of judgment is on this wise it, nor moon, nor stars, nor clouds, nor lightnings, nor
here are joy and
:
air,
nor darkness,
dew, nor
rain, nor noon, nor night, nor day, nor light, nor lumi-
beam
of the glory of the Most High, by means of which they And its duration shall see what has been appointed.
shall
'
The
this
elaborated
the judgment.
who have
saddened by the
thought
that, this
many
for
which has led us to corruption and this affects by no means a few, but perhaps all that have lived. There is nothing in the
divine precept
There
;
is
in us
an
evil heart
answer to relieve
will
it
relates to the
conditions of judgment.
be found worthy
and
it is
is
gold,
and brass than silver, and iron than brass, and lead than
iron,
lead,
and
that, as
men
rejoice
more
God
console Ezra, and he thinks that the cattle are better off
1
vii.
30-(vi). 16.
viii. 1.
en. xxiit.
379
than
men;
ment, and no
but
we men
live
are full of
iniquity.
The reply
that
men
will
have nothing to
and they received commandments, but did not keep Those them. 1 Ezra recurs to this subject farther on who perish are more than those who are saved, as waves In the reply which are multiplied above a tiny drop.' 2
:
'
is
is
apparently
God saw
was
utterly corrupt
saved for
and I spared a very little, and myself a cluster of grapes, and a plant from
;
'
Therefore
let
let my cluster and was made for my plant which were made with much labour be saved.' 3 No intercession will be allowed at the day of judgment. The righteous will not be able to pray for the
because
it
vanity, and
day
is
decisive.
it
Intercession
is
permitted in the
God
ment
corruption and sin shall pass away, and justice and truth
shall increase.
The rewards and punishments which follow the judgment have been alluded to in the above quotations but there is one other passage in which the blessings of the For you paradise has been righteous are summed up
;
:
'
life
abundance prepared, a
1
good-
(vi).
ix.
18-48.
21, 22.
380
bk.
ii.
ness perfected,
been sealed from you, death hidden away, corruption fled into Hades, pains have passed into oblivion, and unto the end the
treasure of immortality has been shown.'
told not to inquire about the multitude
wisdom completed. The root of evil has up from you. infirmity has been destroyed
Ezra
is
here
of those
who
perish
whatever torment
may
it on themselves by the abuse of their liberty, Most High did not wish man to be destroyed; x The doctrine of the Apocalypse of Baruch, so far as it is unfolded, is substantially the same as that of Fourth Ezra but it touches lightly the thoughts which are there fully discussed, and dwells at some length on the nature
brought
'
for the
is
presents
of the
:
After a description
And
it
shall
come
when
the
fulfilled,
and
he
of
then
all
it
who have
slept in
hope
him
And
shall
go
forth,
appear
For they know that the time has come concerning which it was said that it was the end of times. But the souls of
and the
shall not
be sorrowful.
the impious,
when they
their
2
arrived.'
According to
this
it
is
The
earlier
viii.
52-62.
Ch. xxx.
en. xxni.
381
period
this is
not
intended
that
it
is
know
their
perdition
has arrived.
by a
Christian hand.
Not only
is
but the
quite inappropriate
where
stands.
The
some length. Nothing has been said about his going away, and therefore to speak of his return merely occasions perplexity and to refer to his arrival as taking upon
at
;
is
destitute of
is
meaning.
until the
According to
this
to reign
'
world of corruption be ended,' * so that no time is left for and his return in glory his going away and returning
;
first
it
seems probable
this also
by
in
a Christian hand,
and
words referred
If this
some way
The mode
resurrection
is
in
will
be treated
at the
referred to at
some
length.
Baruch asks
whether those who rise will resume their present form, He is told in reply or be changed as the world will be. that the earth will restore the dead as it has received
The reason for them, making no change in their figure. this is that there may be the power of mutual recognition,
and a certainty that
it
is
:
who have
382
reappeared.
bk.
ii.
But when this mutual recognition has taken place, and the day of judgment is passed, then their appearance shall be changed. The aspect of the wicked shall become worse than it is now, that they may suffer punishment. But those who have been justified in the divine law, and planted in their hearts the root of wisdom, and made beautiful, that they may be The wicked able to receive the world which does not die. shall see and be grieved at the exaltation of the righteous, and then shall go to be tortured. But the good shall be changed into the splendour of angels, and made equal to 1 the stars, and assume every form they please.
shall
be
glorified
we
find the
and judgment stated in the 2 Those who are words of Eabbi Eli'ezer Haqqappar are to die, and the dead to live, and the living to be born judged, that one may know, and may cause to know, and may be convinced that he is God, the Former, the Creator,
:
'
the
One
ment,
no
injustice, or for;
for everything
is his.
And know
;
and
without thy will thou wast born, and without thy will
thou dost
live,
and
without thy will thou art destined to give account and reckoning before the King, the King of kings, the Holy, Equally universal is the statement in the blessed be he
! '
Targum
1
revivest
corpses.
22
[in
some
editions 23].
en. xxnr.
383
All those
who
;
lie in
live,
is
before thee
But as for the impious to whom thou hast given power, and who transgressed thy law, thou wilt surrender them to Gehenna.'
thy
who do
From
these passages
we should conclude
that a uni-
and judgment both of the righteous and wicked were expected. Perhaps it is not inconsistent with this view, when presented as above in general terms,
versal resurrection
Mishnah.
'
It
is
have no part
in the future
age
he
Eabbi Akiba says, Also one who reads foreign books [or books outside the canon, according to some],
and who mutters over a wound [as an incantation], and put none of these diseases upon thee which I
3
for I
Abba
by
Shaiil
says,
name
[mrp]
its
own
letters.'
three
four ordinary
6
persons,
Balaam,
Doeg,
Ahithophel,
Gehazi.'
The
of
men
Sodom
first
shall
The
of resurrection.
2
3
In the Talmud, Chagigah \2b, this dew is represented as the instrument Referred to by Gfiorer, J. d. H. ii. S. 284.
Synhed. x
[ad-.]
1-4.
That
is,
one
who
despises the
but
it is
4
6
Thus
far,
Mish
1.
Mish.
2.
384
be.
ii,
Korah
shall
Further, the
men
of a destroyed
on account of having been led into xiii. 13-18] have no to come. 2 So also in the Gemaras cerpart in the age In the Jerusalem Gemara 3 tain exceptions are made.
[destroyed
idolatry, in
in
connection with
all
Ecclesiastes ix. 4,
to
him
that
is
joined to
the living
whether those who laid hands upon the temple could have hope if they repented? The answer is
there
is
hope,'
and they
Therefore
The Eabbis
ones
[who
had not taken a part in the siege of Jerusalem] should come no more to life, and consequently should not be
judged. In the Babylonian
Gemara 5 w e read
'
that
[i.e.
those
Eab who
They
'
The reason
is
Law
revives everyone
1
who
devotes himself to
Mish.
Mish.
Jer.
3,
where
pause.
2 3 4 b
4.
Berakhoth
li.
ix.
57.
Kethuboth 1116.
is
Referred to by Gfiorer,
as 1016.
J. d.
H.
ii.
S. 277,
where the
reference
wrongly given
en. xxiir.
385
contrary
self.
As
to the agent
by
whom
the resurrection
is
to
be
from the Targum of Isaiah xxvi. 19, God alone is spoken of as bringing it about and in the Babylonian Gemara it is said that there are three keys which God reserves to
;
woman on
that
the
1
point of giving
resurrection.
On
the other
Eabbi Pinchas ben Yair 2 expected the resurrection to come by the hand of Elijah and some of the late writers believed that it would be
;
Queen Cleopatra
know
shall
is
said,
"
They
"
?
but
when
an-
He
thee this
of wheat,
which
is
buried naked,
;
much more
clothes.'
5
the righteous,
Again,
" Behold, I will gather them from the coasts of the earth,
and with them the blind and the lame, the woman with child, and her that travaileth with child together," and in
1
Syrihed. 113^.
Mishnah, Sotah
4
ix. 15.
3
5
See Gfrorer, J.
Synhed. 90b.
d.
H.
ii.
S. 281-2.
Jer. xxxi. 8.
"
3S6
bk. n.
another place x
written, "
Then
shall the
lame man
sing
:
dumb
:
for
the desert."
How
is
this possible?
Answer
They
shall
be healed.' 2 In later times the germ of the resurrection body was supposed to be a bone in the back, named luz (r6), and this on the ground that it resisted alike the attacks of fire and water,
rise with their defect, but then
of
hammer and
mill. 3
There is a picturesque description of the judgment in 'Abodah Zarah, 4 which by its resemblances and contrasts cannot fail to remind us of that in Matthew xxv. The
passage
'
we may quote In the future age the blessed God will take the Law into his bosom, and say, "Whoever
is
a part of
the
it.
Book
of
has engaged
in this
Law,
let
all
mixed But God commands them to come singly and together. The First, the Eoman empire steps forward. in order. " What have ye done in the world ? Lord asks them, They answer, "Lord of the world, we have fitted up many market-places, erected baths, collected gold and silver, and all this we have done to favour the children of
Immediately
nations will stream up, confusedly
Israel, so that
Law
undisturbed."
But the Lord answers them, " ye fools of the world, what ye have done ye have done for yourselves. Ye have fitted up market-places to keep dissolute women in them. Ye have erected baths for the sake
of your
own
voluptuousness.
it is
As
silver,
written,
The
silver is
mine,
is
Is there
Synhed. 91&.
J. d.
ii.
H.
ii.
S.
282-3.
5
S. 287-8.
Hag.
ii.
8.
en. xxiii.
387
who can
Law]
"
affrighted souls.
Immediately the Eomans go forth with After them comes the Persian empire.
"What have ye done in the world?" " Lord of the world, we have built many They answer,
God
says again,
many cities, carried on many wars, and we have done for the sake of the children of Israel, so that they could busy themselves with the Law undisturbed." But the Lord replies, " What ye have done ye have done for yourselves. Ye have built bridges to levy toll. Ye have subjected cities to impose socage
bridges, subjected
this
all
The wars I have carried on myself, as it is The Lord is a man of war. Is there one among you who can say anything about this ? " Immeon them.
written, 1
diately the Persians also shall
souls.
of God, seeing
But why did the Persians come before the throne that the Eomans got nothing by it?
They thought, " They have destroyed the temple of God; by us, on the contrary, it was built."' The
other nations likewise present themselves, and receive a
similar condemnation.
The judgment
wicked
to
is
and the
of Gehenna. 3
second death, to be inflicted on the bodies of the wicked, 4 is mentioned in a few passages. This apparently refers
to the destruction of the resurrection-body.
We
need
are
added
to
4
5
2 Ex. xv. 3. Targ Isai xxxiii 14 Ibid, and Targ. Isai. xxvi. 19 lxv. 5. Targ. Onk. Deut. xxxiii. 6 Jon. Isai. lxv. 5, 15. See the passages in Gfrorer, J. d. H. ii. S. 280-90.
;
c c
388
CHAPTEE XXIV.
GENERAL VIEW OF THE MESSIANIC IDEA BEFORE THE TIME
OF CHRIST.
We
brief
have
now
Messianic Idea.
summary
two great periods, answering age and the future or coming age of the to this New Testament. These were separated from one another by the occurrence of the judgment, which was to take
into
'
'
'
'
place
'
'
or in the
'
end of
days.'
With a
view to ascertaining
its
was variously subdivided by artificial methods. But this was not sufficient. Mankind should be warned of the approaching consummation by fearful portents. The temple should be desecrated, and unparalleled calamities fall
upon the people. Swords should appear in the midnight The whole course sky, and blood trickle from the rocks. of nature should be deranged, and an appalling outbreak of idolatry and wickedness bring to remembrance the
days before the flood.
From
the Messiah
1
excluded.
fluenced
In this I include works which are too early to be in any way in"by Christian teaching-, though they may actually fall within the
Christian era.
'
en. xxiv.
389
appears
placed in the
first
Book
His
dis-
to place
him
is
Book
of
Enoch
is
apparently Jerusalem.
tinctly noticed.
He
is
There also he
is
is
styled the
referred to as the
'Son of
God
'
in a passage in the
Book
He
is
wage war
against the
chosen people,
but should be
by the sword, or by the word of the Then the Messiah should reign as a Messiah's mouth. righteous king over Israel, and should hold the Gentiles His kingdom, having its in servitude beneath his yoke. centre in Jerusalem, should extend over all peoples, and
utterly destroyed
referred to as
is
'
the
kingdom of God
but whether
this
expression
intended as a distinctive
rule should be
name
is
very doubtful.
The Messianic
adorned by righteousness, and sin and the devil be deAccording to some authorities the Gentiles stroyed. should be converted to the true religion but the Psalms
;
of
to
this representation.
;
The
lem be replaced by a new and more glorious city the earth become marvellously fruitful, the wild animals lose their ferocity, and human life be long and peaceful. A final and decisive judgment should take place.
Till
then the souls of the dead should dwell in a region situated, according to varying conceptions, in the west or
The
fallen angels
390
the earth
bx.
it.
thrown into a
but at the day of judgment they should be Good men should be richly fiery abyss.
As
a spiritual immortality,
Lastly
it
must be ob-
nowhere represented as the is to be administered conceived, God himself but on this awful occasion, it was would sit upon the throne of judgment, and pronounce the verdict against which none might appeal.
agent through
whom
the judgment
APPENDIX.
Sibylline Oracles.
After
The
Sibylline Books
'
appeared in
the 'Edinburgh Keview,' July 1877, pp. 31-67, in which the whole question of this curious literature is treated more at large
desires general
it.
For the benefit of those who may wish to pursue the subject more in detail I may refer to the editions of C. Alexandre. The first edition bears date 1841-1856. The second volume* which appeared in the latter year, consists of seven Excursus,
dealing respectively with the Sibyls, the Sibylline verses
Sibylline verses
among
among
books of the present day, the Sibylline doctrine, and the dialect, The whole comprises 620 metre, and poetical art of the Sibyls.
pages, and forms
literature.
notes, is
The second edition, containing introduction and more compact, and well suited to the purposes of the
student.
Fourth Ezra.
called to an interest-
Wood, on
'
No. 14. 1877, pp. 264-278. It contains a copy of the missing fragment of the Latin Version, which was found among the papers of the Kev. John Palmer, formerly 'Professor of
Arabick
1
'
The
XPH2M0I 2IBTAAIAK01.
Oracula Sibyllina. Editio altera ex priore amet passim aucta, rnultisque locis retractata,
eurante 0. Alexandre.
Farisiis
MDCCCLXIX,
'
392
APPENDIX.
it
was made
MS.
New
Testaments which
Alcala de Henares.'
The MS.
is
An
edition
of the Arabic
Apocalypse of Baiiuch. An article entitled ; L' Apocalypse de Baruch,' from the pen of Ernest Kenan, appeared in the Journal des Savants, Avril, 1877, pp. 222-231. Renan places
the work later than Fourth Ezra, as bearing decided marks of
imitation.
reverses
He
when the
Roman arms in the East made it end of the Roman empire was apsuitable occasion after 97 a.d., the
;
proaching.
the
first
date assigned by
Renan
to Fourth Ezra
have been
Christians. 2
In
Sayings
Mr. Taylor has a short excursus on the Great Synagogue, in which he accepts the opinion of Jost. 4 He does not, however, notice Kuenen's pamphlet.
1
cod. Vaticano
nunc prinmm
ed.
J.
Gilde-
meister.
2
8
Bonn.
P. 230.
Sayings of the Jewish Fathers, comprising Pirqe Aboth and Pereq R. by Meir in Hebrew and English, with critical and illustrative notes Charles Taylor, M.A., Fellow and Divinity Lecturer of St. John's College, Cambridge, and Honorary Fellow of King's College, London. Cambridge,
; . .
1877.
4
Pp. 124-5.
Vorlesungen
iiber die
Bleek,
Leber
Bretschneider,
Das Messiasreich, 84
Monumcnta
Sac. et Prof.,
Cozza
see VerceUone.
jiid.-alex. Relig.-Phil.,
271
6
;
Versions,
Targum, in Diet, of Bible, 148 Dillmann, Das Buch der Jubilaen, 143 Pseudepig. des A. T., 31
Henoch, 31
Ewald, Abh. iiber des ath. Buches Henokh Entst., 31 Das vierte Ezrabuch, 88 Die Propheten des Alten Bundes, 192 Gesch. des Volkes Israel, 31
;
This
list is
may
title of
any modern work cited in the volume. It indicates the pages where the several works are first referred to, and where their titles are quoted either fully
Though
it
it
may perhaps
394
Frankel,
Zu dem Targum
Fritzsche, Libri
12 Apoc. Vet.
75
Fuller
see Rose.
Urschrift u. Uebersetz.
Heils, 39
Philo
u.
die
al.
Theos., 13
392
Grabe,
Gr'dtz,
LXX., 259
Gescbichte der Juden, 95
Graf, Daniel, 7
Messias JudaBormn, 75
Hir
(le),
Du IV e
Apok., 6; Die jiid Apok. u. die neu. Forschungen, 99; Nov. Test, extra Can. recept., 75 livre d'Esdras, 113
;
Handb. zuni A.
T.,
203
Hofmann, Article
morg. Gesellsch., 29
morg. Gesellsch., 73
Jiid. u. seiner
Jost,
Gesch. des
Sekten, 162
Keim, Geschichte Jesu, 41 Ueber die Entsteh. des Buchs Henoch, 35 Kuenen, Over de mannen der groote synagoge, 162
Kostlin,
Religion of Israel, 7
Book
of Enoch, 18
Heb.
et Talm.,
279
Macaulay, Hist, of England, 183 Mai, Script. Vet. Nova Col., 11 M, (R.), Article on The Book of Daniel, 203 Movers, Apokryphen-Literatur, 135
Noldeke, Die Alttestament. Literatur,
1
50
395
Palmer: see Wood. Petermann, Trans, of Arm. Version of 4th Ezra, 89 Philippi, Das Bucli Henoch, 29 Pressel, Thalmud, 162 Pusey, Daniel the Prophet, 7
Ranke, (von), Deutsche Geschichte, 182 Reineccius, LXX., 259 Renan, L' Apocalypse de Baruch, 392 L' Apocalypse de Ronsch, Das Buch der Jubilaen, 71 Rose, Introd. to Book of Daniel, and Com., 7
;
l'an 97,
106
85
on the word
'
Arzareth,' 334
Schmidt and Merx, Assumptio Mosis, 75 Schoettgen, Horse Heb. et Talm., 322 Schurer, Lehrbuch der neutest. Zeitgesch., 29 Siefei't, Nonnulla ad apoc. lib. Henochi originem &c.
Stanley, Lectures on the Jewish Church, 165
Steiner,
pertin.,
34
Der
arab.
Auszug des
'
Propheten Esra,' 88
Tideman,
Tischendorf,
Van
Vercellone
and Cozza, Cod. Vat., 259 Volkmar, Beitrage zur Erkliir. des Buches Henoch, 43 Das vierte Buch Esra, 16 ; Eine neutest. Entdeckung, 43 Mose Proph. u. Himmelfahrt,
;
16
Wechelius,
Westcott, Daniel,
of,
6
T.,
Wette
A.
156
JJ^histon,
Wieseler,
Das
vierte
Buch
Esra, 92
The Ethics
\?
Spoltiswoode
&
Square, LonCon.
HvTATiGtt 1377
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INDEX
Acton s Modern Cookery Alpine Club Map of Switzerland Alpine Guide (The) Amos' s jurisprudence Primer of the Constitution
Anderson's Strength of Materials Ann ifage's Childhood of the English Nation Armstrong 's Organic Chemistry Arnold's (Dr.) Christian Life Lectures on Modern History Miscellaneous Works School Sermons
PAGE 24
20 20 6
6 12
Buckle
History of Civilisation
Posthumous Remains
Buckton's Health in the House Bull's Hints to Mothers
PAGE 2 7 14
.
23 23 21
5
4
12 17 2
7 17 17 7 21 11
Sermons
Atelier (The)
du Lys
...
20
21
8
9,
Cabinet Lawyer Campbell's Norway Capes' s Age of the Antonines Early Roman Empire Catess Biographical Dictionary and Woodward' s Encyclopaedia Cayleys Iliad of Homer Changed Aspects of Unchanged Truths Chesney's Indian Polity
23 20 4 4 5
...
3 21
8
...
Atherstone Priory Autumn Holidays of a Country Parson Ayre's Treasury of Bible Knowledge
2 2
3
1
23
19 19
8 5
...
Works
Bain's Mental and Moral Science on the Senses and Intellect Emotions and Will
6 6 6 7 7 7 19
Country
Comte's Positive Polity
Baker s Two Works on Ceylon Ball s Guide to the Central Alps Guide to the Western Alps Guide to the Eastern Alps
Bancroft's Native Races of the Pacific
20 20 20
3 12
...
Congreves Politics of Aristotle Coningtons Translation of Virgil's /Eneid Miscellaneous Writings Contanseau's Two French Dictionaries ... Conybeare and Howson's Life and Epistles of St. Paul Counsel and Comfort from a City Pulpit...
Cox's (G.
6
21
8 8
17 8
Barry on Railway Appliances Beacon sficld's (Lord) Novels and Tales Becker's Charicles and Gallus Beesly's Gracchi, Marius, and Sulla
Black's Treatise on Brewing Blackley s German- English Dictionary Blaine's Rural Sports
Bloxam's Metals Bolland and Lang's Aristotle's Politics Boultbee on 39 Articles Bourne's Catechism of the Steam Engine Handbook of Steam Engine Treatise on the Steam Engine ... Improvements in the same Bawdier s Family Shakespeare
.
20 20 4 23 9 22 12 6
16 16 16 15 15 21 21
13 10 16
3 4 4 3
4
3 21
Creighton's
Age
of Elizabeth
4
16
8
Cresy's Encyclopaedia of Civil Engineering Critical Essays of a Country Parson Crookes's Anthracen
Chemical Analyses
Culleys
Handbook
Curtcis's
16 14 16
15 4
Davidsons Introduction
tament
New
Tesz~
Browne s Exposition
of the 39 Articles
14
;"
26
NEW
Tocgueville s
WORKS
published
PAGE
by
LONGMANS
6-
CO.
PAGE
De
Democracy
in America...
Dobson on the
Dove's
Ox
Law
Dowells
22 10
6 14
^Hale's Fall of the Stuarts Hartley on the Air Hartwig's Aerial World Polar World
its Living Wonders ... Subterranean World Tropical World Haughton's Animal Mechanics Hayward's Biographical and Critical Essays Heer's Primeval World of Switzerland Heine's Life and Works, by Stigand Helmholtz on Tone Helmhollz s Scientific Lectures Hemsley's Trees and Shrubs
4
10 12 12 12 13 12 11
Sea and
15
20
19 19 13 17 17 17 17 17 17 21
Nile
5
13
4
11 11
Away
...
...
4 4
13 19 18 18
Hume's Essays
Treatise on
H uman
14 10 19 15 15 3 13 13 7
Nature
/line's
Rome
to
its
Capture
Fairbairn's
16 16
Rome
4
3
19 21
and Millwork
16
8 8
24 22 19
5
Francis's Fishing
Book
22
19 2 2
Legends of the Madonna Legends of the Monastic Orders Legends of the Saviour Jenkins Electricity and Magnetism Jerram's Lycidas of Milton Jerrold's Life of Napoleon
Johnston
s Geographical Dictionary Jukes's Types of Genesis
'
15 15 15 15 12 21 2
9
18 18
on Second Death
Gairdner's Houses of Lancaster and York Ganot' s Elementary Physics Natural Philosophy Gardiner's Buckingham and Charles Personal Government of Charles I.
First
4
11 ir
2 2
Kalisch's Commentary on the Bible Keith's Evidence of Prophecy Kerl's Metallurgy, by Crookes and Rohrig.
Entomology
Whispers from Fairy-Land ...
17 17 16 12
Stuarts Thirty Years' War Geffcken's Church and State German Home Life Gilbert &> Churchill's Dolomites Girdlestone s Bible Synonyms Goldziher's Hebrew Mythology Goodeve's Mechanics
'
Two
Kirkman
4 4
6 7
s Philosophy Knatchbull-Hugessen's
20
17 17 12 12 6 8 2 12 18 19
Kucncn
Mechanism
Grant's Ethics of Aristotle Graver Thoughts of a Country Parson Greville's Journal
Griffin's Algebra and Trigonometry Griffith's Behind the Veil
8 8 8 13
Grohman's Tyrol and the Tyrolese Grove (Sir W. R.) on Correlation of PhyForces (F. C.) The Frosty Caucasus Gwilt's Encyclopaedia of Architecture
sical
3 3 5
19 8 8
Bermudas
n
19 15
Leisure Hours in
Town
Lewis on Authority
4 7
NEW WORKS
published
by
LONGMANS
(J. S.)
6-
CO.
27
PAGE
9 Liddell and Scott's Greek-English Lexicons Lindley and Moore's Treasury of Botany.. 13, 22 Lloyd' s Magnetism Wave-Theory of Light 23 Longman's (F. W.) Chess Openings German Dictionary ... 9
Mill
...
" n
Unsettled Questions
Utilitarianism
6 5 5
5 14 12 16 21 18 15 15
(W.)
Edward
Autobiography
Miller's Elements of Chemistry
the Third of
2 2 15 16 16 13 13
Inorganic Chemistry
Mitchell's Manual of Assaying Modern Novelist's Library Monsell's Spiritual Songs Moore's Irish Melodies, Illustrated Edition Lalla Rookh, Illustrated Edition..
Lectures on History
St. Paul's
...
War
4
iy
Morell's Mental Philosophy Mozart's Life and Letters Muller's Chips from a German Science of Language Science of Religion
'
7 4
Workshop.
8 8
Life
and Letters
4
7 7
1
iS 13 15
Works
Mac Coil's
Writings, Selections from Eastern Question McCulloclis Dictionary of Commerce Macleods Economical Philosophy
.
7
1
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