Special Issue IOSOT 2013 - Books and Journals

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28 H. L. Ginsberg / Vetus Testamentum IOSOT (2013) 25-28 III At the time when he wrote, however, Palestine Jewry included an element to which the apocalyptist found no obvious allusion in the Servant Song: namely, the protagonists of apostasy, whom he styles ‘those who forsake the covenant’ (Dan xi 30), ‘those who act wickedly against the covenant’ (xi 32), or simply ‘the wicked’ (if xii 10 is still Apoc iii and not rather Apoc iii 4). For a hint as to the fate of these, therefore, Apoc iii turned to Isa lxvi 24. According to this verse the corpses of ‘the men that have rebelled’ shall rot and burn for ever apparently without being consumed) outside Jerusalem ‘and they shall be an abhorrence (dera’on) for all flesh’. Our apocalyptist adopts this but also adapts it, by making the completely depraved of his day share with the completely righteous the experience of resurrection, but for the opposite purpose: ‘some for everlasting life, and some for everlasting reproach and abhorrence (dera’on).’ (These are the only two passages where dera’on occurs.) That the annihilation of Seleucid Syria would be followed by an awakening of Jewish dead was inferred by our author not alone from the Servant Pericope (which as a matter of fact does not unambiguously imply even the Servant’s death; compare Kissane) but also, as a comparison of Dan xii 2a with Isa xxvi 19ba makes clear, from proximity of Isa xxvi 19 to Isa xxvi 20. This juxtaposition evidently suggested to him a connection between resurrection and the passing of the Lord’s indignation (end of v. 20)—and of “Assyria,” the staff of the Lord’s indignation, with it.
Vetus Testamentum IOSOT (2013) 29-31 Vetus Testamentum brill.com/vt OΥ Δια Χειρ Πρεσβεως ΟΥδε Δια Χειρ Σεραφ ΟΥδε Δια Χειρ ΑγγελοΥ Isa lxiii 9 (Gk) and the Passover Haggadah P. Winter London Isa lxiii 8, 9: M.T.: ויהי להם למושיע Ia: DS ויהי להמה למושיע בכל צרתם לא צר בכול צרתמה לוא צר ומלאך פניו הושיעם ומלאך פניו הושיעמה באהבתו ובחמלתו באהבתיו ובחומלתיו הוא נאלם הואה גאלמה וינטלם וינשאם וינשאם וינטלם Gk: καὶ ἐγένετο αὐτοῖς εἰς σωτηρίαν ἐκ πάσης θλίψεως αὐτῶν οὐ πρέσβυς οὐδέ ἄγγελος ἀλλ’ αὐτὸς ἔσωσεν αὐτούς διὰ τὸ ἀγαπᾷν αὐτοὺς καὶ φείδεσθαι αὐτῶν αὐτὸς ἐλυτρώσατο αὐτούς καὶ ἀνέλαβεν αὐτοὺς καὶ ὕψωσεν αὐτούς The difference of the Greek Text from the Hebrew may be accounted for, grammatically, by assuming that the translator read צִ‏ יר instead of ר inצָ‏ the second line. This explanation does not, however, absolve us of the necessity to explain the difference of the meaning in the Greek from that in the Hebrew Text. The Angel of the Presence is a religious concept that occurs in post-exilic Jewish writings quite frequently; suffice it to refer to Jubilees i 27, Daniel viii 16, ix 21, Testament of Levi xviii 5, Enoch xx, liv, lxxi, lxxxi, where the angels’ names are given, Luke i 19 and the Proseuche Ioseph.1 Isaiah of the Return (“Trito- Isaiah”) expresses the thought that it was this angel to whom the task was 1) Origen, Commentary to John (MPG XIV 168/9). © Koninklijke Brill NV, Leiden, 1954 DOI: 10.1163/15685330-12340003
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