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such differences as between amar, to speak gently, and davar, to speak stronglyand many others.1 Here intimate knowledge of the language and tradition might be of real use. At other times striking thoughts were suggested, as when it was pointed out that all mankind was made to spring from one man, in order to show the power of God, since all coins struck from the same machine were precisely the same, while in man, whatever the resemblance, there was still a difference in each.

2. (Ad vol. i. p. 45, note 3.) The distinction between the unapproachable God and God as manifest and manifesting Himself, which lies at the foundation of so much in the theology of Philo in regard to the 'intermediary beings'-'Potencies' -and the Logos, occurs equally in Rabbinic theology, though there it is probably derived from a different source. Indeed, we regard this as explaining the marked and striking avoidance of all anthropomorphisms in the Targumim. It also accounts for the designation of God by two classes of terms, of which, in our view, the first expresses the idea of God as revealed, the other that of God as revealing Himself; or, to put it otherwise, which indicate, the one a state, the other an act on the part of God. The first of these classes of designations embraces two terms: Yekara, the excellent glory, and Shechinah, or Shechintha, the abiding Presence. On the other hand, God, as in the act of revealing Himself, is described by the term Memra, the 'Logos,' 'the Word.' A distinction of ideas also obtains between the terms Yekara and Shechinah. The former indicates, as we think, the inward and upward, the latter the outward and downward, aspect of the revealed God. This distinction will appear by comparing the use of the two words in the Targumim, and even by the consideration of passages in which the two are placed side by side (as for ex., in the Targum Onkelos in Ex. xvii. 16; Numb. xiv. 14; in PseudoJonathan, Gen. xvi. 13, 14; in the Jerusalem Targum, Ex. xix. 18; and in the Targum Jonathan, Is. vi. 1, 3; Hagg. i. 8). Thus, also, the allusion in 2 Pet. i. 17, to the voice from the excellent glory' (ris μeyadoñpeñoûs dóέŋs) must have been to the Yekara.3 The varied use of the terms Shechinah and Yekara, and then Memra, in the Targum of Is. vi., is very remarkable. In ver. i. it is the Yekara and its train-the heavenward glory-which fills the Heavenly Temple. In ver. 3 we hear the Trishagion in connection with the dwelling of His Shechintha, while the splendour (Siv) of His Yekara fills the earth-as it were, flows down to it. In ver. 5 the prophet dreads, because he had seen the Yekara of the Shech inah, while in ver. 6 the coal is taken from before the Shechintha (which is) upon the throne of the Yekara (a remarkable expression, which occurs often; so specially in Ex. xvii.

1 Comp. generally, Hamburger, vol. ii. pp. 181-212, and the History of the Jewish Nation,' pp. 567-580, where the Rabbinic Exegesis is fully explained.

2 I think it is Köster (Trinitätslehre vor Christo) who distinguishes the two as God's Presence within and without the congregation. In general his brochure is of little real value. Dr. S. Maybaum (Anthropomorphien u. Anthropopathien bei Onkelos) affords a curious instance of modern Jewish criticism. With much learning and not a little ingenuity he tries to prove by a detailed analysis, that the three terms Memra, Shechinah, and Yekara have not the meaning above explained! The force of tendency-argumentation' could scarcely go farther than his

essay.

5 Not as Grimm (Clavis N. T. p. 107 a) would have it, the Shechinah, though he

rightly regards the N. T. 8óga, in this signi fication of the word, as the equivalent of the Old Testament. Clear notions on the subject are so important that we give a list of the chief passages in which the two terms are used in the Targum Onkelos, viz. Yekara: Gen. xvii. 22; xviii. 33; xxviii. 13; xxxv. 13; Ex. iii. 1, 6; xvi. 7, 10; xvii. 16; xviii. 5; xx. 17, 18; xxiv. 10, 11, 17; xxix. 43; xxxiii. 18, 22, 23; xl. 34, 38; Lev. ix. 4, 6, 23; Numb. x. 36; xii. 8; xiv. 14, 22. Shechinah: Gen. ix. 27; Ex. xvii. 7, 16; xx. 21; xxv. 8; xxix. 45, 46; xxxiii. 3, 5, 14-16, 20; xxxiv. 6, 9; Numb. v. 3; vi. 25; xi. 20; xiv. 14, 42; xxiii. 21; xxxv. 34; Deut. i. 42; iii. 24; iv. 39; vi. 15; vii. 21; xii. 5, 11, 21; xiv. 23, 24; xvi. 2, 6, 11; xxiii. 15; xxvi. 2; xxxii. 10; xxxiii. 26.

THEMEMRA' OR 'LOGOS' OF ONKELOS.

16). Finally, in ver. 8, the prophet hears the voice of the Memra of Jehovah speaking the words of vv. 9, 10. It is intensely interesting to notice that in St. John xii. 40, these words are prophetically applied in connection with Christ. Thus St. John applies to the Logos what the Targum understands of the Memra of Jehovah.

But, theologically, by far the most interesting and important point, with reference not only to the Logos of Philo, but to the term Logos as employed in the Fourth Gospel, is to ascertain the precise import of the equivalent expression Memra in the Targumim. As stated in the text of this book (vol. i. p. 47), the term Memra, as applied to God, occurs 179 times in the Targum Onkelos, 99 times in the Jerusalem Targum, and 321 times in the Targum Pseudo-Jonathan. We subjoin the list of these passages, arranged in three classes. Those in Class I. mark where it is doubtful, those in Class II. where the fair interpretation of a passage shows, and Class III. where it is undoubted and unquestionable, that the expression Memra refers to God as revealing Himself, that is, the Logos.

Classified List of all the Passages in which the term 'Memra' occurs in the Targum Onkelos.

(The term occurs 179 times. Class III., which consists of those passages in which the term Memra bears undoubted application to the Divine Personality as revealing Himself, comprises 82 passages.)

CLASS I. Doubtful: Gen. xxvi. 5; Ex. ii. 25; v. 2; vi. 2; xv. 8, 10, 26; xvi. 8; xvii. 1; xxiii. 21, 22; xxv. 22; xxxii. 13; Lev. xviii. 30; xxii. 9; xxvi. 14, 18, 21, 27; Num. iii. 39, 51; iv. 37, 41, 45, 49; ix. 18 bis, 19, 20 bis, 23 quat.; x. 13; xiii. 3; xiv. 11, 22, 30, 35; xx. 12, 24; xxiii. 19; xxiv. 4, 16; xxvii. 14; xxxiii. 2, 38; xxxvi. 5; Deut. i. 26; iv. 30; viii. 3, 20; xiii. 5, 19 (in our Version 4, 18); xv. 5; xxvi. 14, 17; xxvii. 10; xxviii. 1, 2, 15, 45, 62; xxx. 2, 8, 10, 20.

An examination of these passages will show that, for caution's sake, we hav6 often put down as 'doubtful' what, viewed in connection with other passages in which the word is used, appears scarcely doubtful. It would take too much space to explain why some passages are put in the next class, although the term Memra seems to be used in a manner parallel to that in the 'doubtful' class. We must ask the reader to believe that each passage has been carefully studied by itself, and that our conclusions—always leaning towards the negative side-have been determined by the context, and the fair meaning to be put on the language of Onkelos.

CLASS II. Fair: Gen. vii. 16; xx. 3; xxxi. 3, 24; Ex. xix. 5; Lev. viii. 35: xxvi. 23; Numb. xi. 20, 23; xiv. 41; xxii. 9, 18, 20; xxiii. 3, 4, 16; xxvii. 21; xxxvi. 2; Deut. i. 32; iv. 24, 33, 36; v. 24, 25, 26; ix. 23 (bis); xxxi. 23;

xxxiv. 5.

We have included in Class I. (doubtful) the passage Deut. viii. 3, so deeply interesting as quoted by Jesus in St. Matt. iv. 4, and doubly interesting as read in the light of the rendering of Onkelos: 'Not by bread alone is man sustained, but by all forthcoming of the Memra from before Jehovah shall man live.' What an amplitude of meaning here, even in the spiritual double entendre!

CLASS III. Undoubted: Gen. iii. 8, 10; vi. 6 (bis), 7; viii. 21; ix. 12, 13, 15, 16, 17; xv. 1, 6; xvii. 2, 7, 10, 11; xxi. 20, 22, 23; xxii. 16; xxiv. 3; xxvi. 3, 24, 28; xxviii. 15, 20, 21; xxxi. 49, 50; xxxv. 3; xxxix. 2, 3, 21, 23; xlviii. 21; xlix. 24, 25; Ex. iii. 12; iv. 12, 15; x. 10; xiv. 31; xv. 2; xviii. 19; xix. 17; xxix. 42, 43; xxx. 6; xxxi. 13, 17; xxxiii. 22; Lev. xx. 23; xxiv. 12; xxvi. 9,

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11, 30, 40, 46; Numb. xiv. 9 (bis), 43; xvii. 19 (in our Version v. 4); xxi. 5; xxiii. 21; Deut. i. 30; ii. 7, 33; iii. 22; iv. 34, 37; v. 5; ix. 3; xviii. 16, 19; XI. 1; xxiii. 14; xxxi. 6, 8; xxxii. 51; xxxiii. 3, 27.

Of most special interest is the rendering of Onkelos of Deut. xxxiii. 27, where, instead of 'underneath are the everlasting arms,' Onkelos has it: 'And by His Memra was the world created,' exactly as in St. John i. 10. This divergence of Onkelos from the Hebrew text is utterly unaccountable, nor has any explanation of it, so far as I know, been attempted. Winer, whose inaugural dissertation De Onkeloso ejusque Paraphrasi Chaldaica' (Lips. 1820), most modern writers have simply followed (with some amplifications, chiefly from Luzatto's Philoxenus,* 8), makes no reference to this passage, nor do his successors, so far as I know. It is curious that, as our present Hebrew text has three words, so has the rendering of Onkelos, and that both end with the same word.

In classifying the passages in which the word Memra occurs in the Jerusalem Targum and the Targum Pseudo-Jonathan, we have reversed the previous order, and Class I. represents the passages in which the term undoubtedly applies to the Personal manifestation of God; Class II., in which this is the fair interpretation; Class III., in which such application is, to say the most, doubtful.

Classified List of Passages (according to the above scheme) in which the term 'Memra' occurs in the Targum Jerushalmi on the Pentateuch.

CLASS I. Of undoubted application to a Personal Manifestation of God: Gen. i. 27; iii. 9, 22; v. 24; vi. 3; vii. 16; xv. 1; xvi. 3; xix. 24; xxi. 33; xxii. 8, 14; xxviii. 10; xxx. 22 (bis); xxxi. 9; xxxv. 9 (quat.); xxxviii. 25; xl. 23; Exod. iii. 14; vi. 3; xii. 42 (quat.); xiii. 18; xiv. 15, 24, 25; xv. 12, 25 (bis); xix. 5, 7. 8,9 (bis); xx. 1, 24; Lev. i. 1; Numb. ix. 8; x. 35, 36; xiv. 20; xxi. 6; xxiii. 8 (bis); xxiv. 6, 23; xxv. 4; xxvii. 16; Deut. i. 1; iii. 2; iv. 34; xxvi. 3, 14. 17, 18; xxviii. 27, 68; xxxii. 15, 39, 51; xxxiii. 2, 7; xxxiv. 9, 10, 11.

CLASS II. Where such application is fair: Gen. v. 24; xxi. 33; Ex. vi. 3; xv. 1; Lev. i. 1; Numb. xxiii. 15, 21; xxiv. 4, 16; Deut. xxxii. 1, 40.

CLASS III. Where such application is doubtful: Gen. vi. 6; xviii. 1, 17; xxii. 14 (bis); xxx. 22; xl. 23; xlix. 18; Ex. xiii. 19; xv. 2, 26; xvii. 16; xix. 3; Deut. i. 1; xxxii. 18; xxxiv. 4, 5.

Classified List of Passages in which the term 'Memra' occurs in the
Targum Pseudo-Jonathan on the Pentateuch.

CLASS I. Undoubted: Gen. ii. 8; iii. 8, 10, 24; iv. 26; v. 2; vii. 16; ix. 12, 13, 15, 16, 17; xi. 8; xii. 17; xv. 1; xvii. 2, 7, 10, 11; xviii. 5; xix. 24 (bis); xx. 6, 18; xxi. 20, 22, 23, 33; xxii. 1; xxiv. 1, 3; xxvi. 3, 24, 28; xxvii. 28, 31 ; xxviii. 10, 15, 20; xxix. 12; xxxi. 3, 50; xxxv. 3, 9; xxxix. 2, 3, 21, 23; xli. 1; xlvi. 4; xlviii. 9, 21; xlix. 25; 1. 20; Exod. i. 21; ii. 5; iii. 12; vii. 25; x. 10; xii. 23, 29; xiii. 8, 15, 17; xiv. 25, 31; xv. 25; xvii. 13, 15, 16 (bis); xviii. 19: xx. 7; xxvi. 28; xxix. 42, 43; xxx. 6, 36; xxxi. 13, 17; xxxii. 35; xxxiii. 9, 19; xxxiv. 5; xxxvi. 33; Lev. i. 1 (bis); vi. 2; viii. 35; ix. 23; xx. 23; xxiv. 12 (bis); xxvi. 11, 12, 30, 44, 46; Numb. iii. 16, 39, 51; iv. 37, 41, 45, 49; ix. 18 (bis), 19, 20 (bis), 23 (ter); x. 13, 35, 36; xiv. 9, 41, 43; xvi. 11, 26; xvii. 4; xxi. 5, 6, 8, 9, 34; xxii. 18, 19, 28; xxiii. 3, 4, 8 (bis), 16, 20, 21; xxiv. 13; xxvii. 16; xxxi. 8; xxxiii. 4; Deut. i. 10, 30, 43; ii. 7, 21; iii. 22; iv. 3, 7 (bis), 20, 24, 33, 36; v. 5 (bis), 11, 22, 23, 24 (bis), 25, 26; vi. 13, 21, 22; ix. 3; xi. 23;

AN EXAMPLE OF PHILO'S METHOD OF EXEGESIS.

xii. 5, 11; xviii. 19; xx. 1; xxi. 20; xxiv. 18, 19; xxvi. 5, 14, 18; xxviii. 7, 9, 11, 13, 20, 21, 22, 25, 27, 28, 35, 48, 49, 59, 61, 63, 68; xxix. 2, 4; xxx. 3, 4, 5, 7; xxxi. 5, 8, 23; xxxii. 6, 9, 12, 36; xxxiii. 29; xxxiv. 1, 5, 10, 11.

CLASS II. Fair: Gen. v. 24; xv. 6; xvi. 1, 13; xviii. 17; xxii. 16; xxix. 31 ; xxx. 22; xlvi. 4; Ex. ii. 23; iii. 8, 17, 19; iv. 12; vi. 8; xii. 27; xiii. 5, 17; xxxii. 13; xxxiii. 12, 22; Lev. xxvi. 44; Numb. xiv. 30; xx. 12, 21; xxii. 9, 20; xxiv. 4, 16, 23; Deut. viii. 3; xi. 12; xxix. 23; xxxi. 2, 7; xxxii. 18, 23, 26, 38, 39, 43, 48, 50, 51; xxxiii. 3, 27; xxxiv. 6.

CLASS III. Doubtful: Gen. vi. 3, 6 (bis), 7 (bis); viii. 1, 21; xxii. 18; xxvi. 5 (bis); Ex. iv. 15; v. 2 ; ix. 20, 21; x. 29 ; xiv. 7; xv. 2, 8 ; xvi. 3, 8 ; xix. 5 ; xxv. 22 ; Lev. xviii. 30; xxii. 9; xxvi. 40; Numb. vi. 27; ix. 8; xii. 6; xiv. 11, 22, 35; xv. 34; xx. 24; xxiii. 19; xxvii. 14; xxxiii. 2, 38; xxxvi. 5; Deut. i. 26, 32; iv. 30; v. 5; viii. 20; ix. 23; xi. 1; xiii. 18; xv. 5; xix. 15; xxv. 18; xxvi. 17; xxvii. 10; xxviii. 1, 15, 45, 62; xxx. 2, 8, 9, 10; xxxi. 12; xxxiii. 9.

(Ad vol. i. p. 53, note 4.) Only one illustration of Philo's peculiar method of interpreting the Old Testament can here be given. It will at the same time show, how he found confirmation for his philosophical speculations in the Old Testament, and further illustrate his system of moral theology in its most interesting, but also most difficult, point. The question is, how the soul was to pass from its state of sensuousness and sin to one of devotion to reason, which was religion and righteousness. It will be remarked that the change from the one state to the other is said to be accomplished in one of three ways: by study, by practice, or through a good natural disposition (μáðnois, äoknois, evþvïa), exactly as Aristotle put it. But Philo found a symbol for each, and for a preparatory stage in each, in Scripture. The three Patriarchs represented this threefold mode of reaching the supersensuous: Abraham, study; Jacob, practice; Isaac, a good disposition; while Enos, Enoch, and Noah, represented the respective preparatory stages. Enos (hope), the first real ancestor of our race, represented the mind awakening to the existence of a better life. Abraham (study) received command to leave the land' (sensuousness). But all study was threefold. It was, first, physical-Abram in the land of Ur, contemplating the starry sky, but not knowing God. Next to the physical was that intermediate' (uéon) study, which embraced the ordinary cycle of knowledge' (ἐγκύκλιος παιδεία). This was Abram after he left Haran, and that knowledge was symbolised by his union with Hagar, who tarried (intermediately) between Kadesh and Bered. But this stage also was insufficient, and the soul must reach the third and highest stage, that of Divine philosophy (truly, the love of wisdom, pilooopia), where eternal truth was the subject of contemplation. Accordingly, Abram left Lot, he became Abraham, and he was truly united to Sarah, no longer Sarai. Onwards and ever upwards would the soul now rise to the knowledge of virtue, of heavenly realities, nay, of the nature of God Himself.

6

But there was yet another method than 'study,' by which the soul might rise -that of askesis, discipline, practice, of which Scripture speaks in Enoch and Jacob. Enoch-whom 'God took, and he was not' (Gen. v. 24)—meant the soul turning from the lower to the higher, so that it was no longer found in its former place of evil. From Enoch, as the preparatory stage, we advance to Jacob, first merely fleeing from sensuous entanglements (from Laban), then contending with the affections, ridding himself of five of the seventy-five souls with which he had entered Egypt (Deut. x. 22, comp. with Gen. xlvi. 27), often nearly misled by the Sophists (Dinah and Hamor), often nearly failing and faint in the conflict (Jacob's wrestling), but holpen by God, and finally victorious, when Jacob became Israel.

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But the highest of all was that spiritual life which came neither from study nor discipline, but through a good natural disposition. Here we have, first of all, Noah, who symbolises only the commencement of virtue, since we read not of any special virtue in him. Rather is he rest—as the name implies--good, relatively to those around. It was otherwise with Isaac, who was perfect before his birth (and hence chosen), even as Rebekah meant constancy in virtue. In that state the soul enjoyed true rest (the Sabbath, Jerusalem) and joy, which Isaac's name implied. But true virtue, which was also true wisdom, was Paradise, whence issued the one stream (goodness), which again divided into four branches (the four Stoic virtues):-Pison, 'prudence' (Opóvσis); Gihon, 'fortitude' (åvôpía); Tigris, 'desire' (émiovuía); and Euphrates, 'justice' (dikatorum). And yet, though these be the Stoic virtues, they all spring from Paradise, the Garden of God—and all that is good, and all help to it, comes to us ultimately from God Himself, and is in God.