[198] Hammejuchad, appropriatum;' hammephorash, expositum,' separatum,' the tetragrammaton,' or four-lettered name, {hebrew}. There was also a Shem with twelve,' and one with forty-two' letters (Kidd. 71a).
[199] Or Ruach ham Maqom, Ab. iii. 10, and frequently in the Talmud.
[200] Levy (Neuhebr. Wörterb. i. p. 374 a.) seems to imply that in the Midrash the term dibbur occupies the same place and meaning. But with all deference I cannot agree with this opinion, nor do the passages quoted bear it out.
[201] The word,' as spoken, is distinguished from the Word' as speaking, or revealing Himself. The former is generally designated by the term pithgama.' Thus in Gen. XV. 1, After these words (things) came the "pithgama" of Jehovah to Abram in prophecy, saying, Fear not, Abram, My "Memra" shall be thy strength, and thy very great reward.' Still, the term Memra, as applied not only to man, but also in reference to God, is not always the equivalent of the Logos.'
[202] The various passages in the Targum of Onkelos, the Jerusalem, and the Pseudo-Jonathan Targum on the Pentateuch will be found enumerated and classified, as those in which it is a doubtful, a fair, or an unquestionable inference, that the word Memra is intended for God revealing Himself, in Appendix II.: Philo and Rabbinic Theology.'
[203] As, for example, Gen. xxviii. 21, the Memra of Jehovah shall be my God.'
[204] As, for example, Num. xxiii. 21, the Memra of Jehovah their God is their helper, and the Shekhinah of their King is in the midst of them.'
[205] That term is often used by Onkelos. Besides, the expression itself is the Memra of Jehovah.'
[206] Onkelos only once (in Ex. iv. 24) paraphrases Jehovah by Malakha.'
[207] Metatron, either = met thrnon, or met trannon. In the Talmud it is applied to the Angel of Jehovah (Ex. xxiii. 20), the Prince of the World,' the Prince of the Face' or of the Presence,' as they call him; he who sits in the innermost chamber before God, while the other angels only hear His commands from behind the veil (Chag. 15 a; 16 a; Toseft. ad Chull. 60 a; Jeb. 16 b). This Metatron of the Talmud and the Kabbalah is also the Adam Qadmon, or archetypal man.
[208] Of deep interest is Onkelos' rendering of Deut. xxxiii. 27, where, instead of underneath are the everlasting arms,' Onkelos has, and by His Memra was the world created,' exactly as in St John i. 10. Now this divergence of Onkelos from the Hebrew text seems unaccountable. Winer, whose inaugural dissertation, De Onkeloso ejusque paraph. Chald.' Lips. 1820, most modern writers have followed (with amplifications, chiefly from Luzzato's Philoxenus), makes no reference to this passage, nor do his successors, so far as I know. It is curious that, as our present Hebrew text of this verse consists of three words, so does the rendering of Onkelos, and that both end with the same word. Is the rendering of Onkelos then a paraphrase, or does it represent another reading? Another interesting passage is Deut. viii. 3. Its quotation by Christ in St. Matt. iv. 4 is deeply interesting, as read in the light of the rendering of Onkelos, Not by bread alone is man sustained, but by every forthcoming Memra from before Jehovah shall man live.' Yet another rendering of Onkelos is significantly illustrative of 1 Cor. x. 1-4. He renders Deut. xxxiii. 3 with power He brought them out of Egypt; they were led under thy cloud; they journeyed according to (by) thy Memra.' Does this represent a difference in Hebrew from the admittedly difficult text in our present Bible? Winer refers to it as an instance in which Onkelos suopte ingenio et copiose admodum eloquitur vatum divinorum mentem,' adding, ita ut de his, quas singulis vocibus inesse crediderit, significationibus non possit recte judicari;' and Winer's successors say much the same. But this is to state, not to explain, the difficulty. In general, we may here be allowed to say that the question of the Targumim has scarcely received as yet sufficient treatment. Mr. Deutsch's Article in Smith's Dictionary of the Bible' (since reprinted in his Remains') is, though brilliantly written, unsatisfactory. Dr. Davidson (in Kitto's Cyclop., vol. iii. pp. 948-966) is, as always, careful, laborious, and learned. Dr. Volck's article (in Herzog's Real-Encykl., vol. xv. pp. 672-683) is without much intrinsic value, though painstaking. We mention these articles, besides the treatment of the subject in the Introduction to the Old Testament (Keil, De Wette-Schrader, Bleek-kamphausen, Reuss), and the works of Zunz, Geiger, Noldeke, and others, to whom partial reference has already been made. Frankel's interesting and learned book (Zu dem Targum der Propheten) deals almost exclusively with the Targum Jonathan, on which it was impossible to enter within our limits. As modern brochures of interest the following three may be mentioned: Maybaum, Anthropomorphien bei Onkelos; Grönemann, Die Jonath. Pentat. Uebers. im Verhaltn. z. Halacha; and Singer, Onkelos im Verhaltn. z. Halacha.