[6317] The reader who will take our outline of Philo's views to pieces, and compare it with the XXV. Theses de modis et formulis quibus pr. Hebr. doctores SS. interpertari ect. soliti fuerunt' (in Surenhusius' Blos Katallags pp. 57 to 88), will convince himself of the truth of this.
[6318] As, for example, Malqosh, the latter rain =Mal-Qash, fill the stubble.
[6319] 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.
[6320] Besides the designations of God to which reference is made in the text, Philo also applies to Him that of topos, place,' in precisely the same manner as the later Rabbis (and especially the Kabbalah) use the word {hebrew}. To Philo it implies that God is extramundane. He sees this taught in Gen. xxii. 3, 4, where Abraham came unto the place of which God had told him;' but, when he lifted up his eyes,' saw the place after off' Similarly, the Rabbis when commenting on Gen. xxviii. 11, assign this as the reason why God is designated {hebrew} that He is extramundane; the discussion beign whether God is the place of His Word or the reverse, and the decision in favour of the former - Gen. xxviii. 11 being explained by Ex. xxxiii. 21, and Deut xxxiii. 27 by Ps. xc. 1 (Ber. R. 68, ed. Warsh. p 125 b).
[6321] 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 (Anthropmorphien u. Anthropopathien ber 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, Shekhinah, and Yeqara have not the meaning above explained! The force of tendency-argumentation' could scarcely go farther than his essay.
[6322] Not as Grimm (Clavis N.T. p. 107 a) would have it, the Shekhinah, though he rightly regards the N.T. dxa in this signification of the word, as the equivalent of the Old Testament {hebrew}. 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. Yeqara: 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. Shekhinah: 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. 1. 42; iii. 24; iv. 39; vi. 15; vil. 21 xii. 5, 11, 21; xiv. 23, 24; xvi. 2, 6, 11, xxiii. 15; xxvi. 2; xxxii. 10; xxxiii. 26.
[6323] As these sheets are passing through the press for a second edition, the classic edition of the Targum Onkelos by Dr. Berliner (in 2 vols. berlin, 1884) has reached me. Vol.i. gives the text after the editio Sabioneta (of they 1557). Vol ii. adds critical notes to the text (pp. 1-70). which are followed by very interesting Prolegomena, entering fully one all questions connected with this Targum, historical, exegetical, and critical, and treating them with equal learning and breadth and sobriety of judgment. On comparing our ordinary text with that published by Dr. Berliner I find that in the three passages italicised (Gen. vii. 16, vi. 6, once, and xxviii. 21) the ed. Sabion. has not the word Memra. This is specially noteworthy as regards the very important passage, Gen. xxviii. 21. __________________________________________________________________