The Aramaic Bible: Targums in their Historical Context

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CHILTON Aramaic and Targumic Antecedents of 'Justification' 383 single visit to that sanctum, censer in hand. 21 That moment is only specified in order to be fixed, frozen forever. The movement of ordinary priests, in and out of the holy place, the 'first tabernacle' (9.6), while the high priest could only enter 'the second tabernacle', the holy of holies (v. 7), once a year, was designed by the holy spirit as a parable: the way into the holy of holies could not be revealed while the first Temple, the first tabernacle and its service, continued (vv. 8-10). That way could only be opened, after the Temple was destroyed, by Christ, who became high priest and passed through 'the greater and more perfect tabernacle' of his body (v. 11) by the power of his own blood (v. 12) so that he could find eternal redemption in the sanctuary. Signal motifs within the Gospels are developed in the passage. The identification of Jesus' death and the destruction of the Temple, which the Gospels achieve in narrative terms, is assumed to be complete; it is not clear what the author made of the period between the two events. Moreover, in the passage, it is taken for granted that Jesus' body was a kind of 'tabernacle', an instrument of sacrifice (9.11), apparently because the Gospels speak of his offering his body and his blood in the words of institution. 22 Jesus' 'body' and 'blood' are the high priest's self-immolating means to an end: to enter once for all (v. 12) within the innermost recess of sanctity. When Paul conceives of Jesus' death sacrificially, it is as a sacrifice for sin (rcepi a.\iapiia.c,, Rom. 8.3). Indeed, by the time he composed Romans, he had been referring to Jesus' death in that way for five years (cf. Gal. 1.4, written c. AD 53). (Certain texts read -urcep for Ttepi, but the relationship between Sinaiticus and the first corrector shows the likely direction of change.) Of course, the phrase Ttepi
384 The Aramaic Bible: Targums in their Historical Context of Leviticus, but that is the equation made in the Septuagint (cf. Lev. 16.3, 5, 6, 9, 11, 15). Paul cites the Hebrew scriptures in a pradigmatically Septuagintal version, so that the identity of phrasing alone might suggest that he presented Jesus' death as a species of n»on. In addition, both passages conceive of Jesus' death in a manner which fits with the image of a sacrifice for sin. In Gal. 1.4, the purpose of his death is redemption from the present, evil age, while Rom. 8.3 contrasts God's sending his son to the flesh of sacrifice. But Paul did not conceive of that death as a replacement of the cult, because he believed he had a role to play within the service of the Temple. His preaching of the Gospel is depicted in Rom. 15.16 as a kind of priestly service (iepovpyovvTcc TO evayyeAiov TO\) 0eo$), which will result in 'the offering of the nations, pleasing, sanctified in holy spirit' (TI rcpoacpopa TGOV eOvwv, £\)7tp6a5eKTo
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JOURNAL FOR THE STUDY OF THE OLD TE
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The Aramaic Bible Targums in their
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CONTENTS Preface 9 Abbreviations 12
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Contents 1 MICHAEL MAKER Targum Pse
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PREFACE The essays here published r
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Preface 11 The conference was inten
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NTS OBO OIL PAAJR PG RB RevQ SBT SC
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LIST OF CONTRIBUTORS Philip S. Alex
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Part I TARGUM TEXTS AND EDITIONS
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KLEIN Cairo Genizah Targum Texts 19
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KLEIN Cairo Genizah Tar gum Texts 2
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KLEIN Cairo Genizah Tar gum Texts 2
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REIF The Cairo Genizah and its Trea
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REIF The Cairo Genizah its Treasure
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TARGUM MANUSCRIPTS AND CRITICAL EDI
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DiEZ MERINO Targum Manuscripts and
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DlEZ MERINO Targum Manuscripts and
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DIEZ MERINO Targum Manuscripts and
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DlEZ MERINO Tar gum Manuscripts and
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DlEZ MERINO Tar gum Manuscripts and
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GORDON Alexander Sperber and the St
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THE MICHAEL GLAZIER-LITURGICAL PRES
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McNAMARA Glazier-Liturgical Press A
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MCNAMARA Glazier-Liturgical Press A
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McNAMARA Glazier-Liturgical Press A
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Part II THE ARAMAIC LANGUAGE
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KAUFMAN Dating the Language of the
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COOK The Language of Onqelos and Jo
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Part III THE TARGUMS AND JEWISH BIB
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HENGEL The Scriptures in Second Tem
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BETZ The Qumran Halakhah Text 4QMMT
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THE AGGADAH OF THE PALESTINIAN TARG
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SHINAN The Aggadah of the Palestini
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RIB ERA The Targum: From Translatio
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RIB ERA The Tar gum: From Translati
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RibERA The Targum: From Translation
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RlBERA The Targum: From Translation
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Part IV TARGUMS OF THE PENTATEUCH
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GROSSFELD Onqelos, Halakha and the
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MAPPING THE SYNOPTIC PALESTINIAN TA
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FLESHER Mapping the Synoptic Palest
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BOCCACCINI Targum Neofiti as a Prot
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MAKER Targum Pseudo-Jonathan of Deu
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MAHER Targum Pseudo-Jonathan of Deu
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MAHER Tar gum Pseudo-Jonathan of De
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A PORTRAIT OF THE WICKED ESAU IN TH
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HAYWARD A Portrait of the Wicked Es
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SYREN Ishmael and Esau in Jubilees
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SYREN Ishmael and Esau in Jubilees
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SYREN Ishmael and'Esau in Jubilees
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Part V TARGUMS OF THE HAGIOGRAPHA
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ALEXANDER The Tar gum of the Song o
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ALEXANDER The Tar gum of the Song o
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ALEXANDER The Targum of the Song of
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Page 350 and 351: SOME SIMILARITIES BETWEEN TARGUM JO
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Page 364 and 365: WlLCOX The Aramaic Background of th
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Page 380 and 381: ARAMAIC AND TARGUMIC ANTECEDENTS OF
Page 382 and 383: CHILTON Aramaic and Targumic Antece
Page 400 and 401: Part VII JEWISH TRADITIONS AND CHRI
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Page 422 and 423: KOPFSTEIN Jewish Traditions in the
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STONE Jewish Tradition and the Chri
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Index of References 451 5.3 6.5 7.1
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Index of References 453 25.5 29.18
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Index of References 455 3.4 Zephani
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IQGenApoc 2.32 1QH 4.6 6.21-22 IQIs
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II 5.1 II 5.16 II 6.1 II 6.11 II 8.
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20.18 20.21 Neof. Deut. 24.6 26.7 N
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. Hul. 92a 115b b. Ket. 46a 84b b.
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Ant. 1.13 405 1.327 304 3.295 280 4
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Cohen, G.D. 292, 296 Cohen, M.R. 33
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Marsden, N. 31 Marshall, F.H. 442 M
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