The Word In The Targums

THE MEANING OF LOGOS

Many have approached the subject of Jesus as the Word of God from Neo-Platonic philosophical understanding of Logos. The basic understanding of the term, logos, is this. If John were speaking strictly from a Greek point of view, he would define Logos, as the impersonal governing force and reason/logic of the universe, referred to as Mind. In today's language, we could say that the Greek idea of Logos is equivalent to "The Force” of the Star Wars movies.

This Greek view of Logos makes God more of an impersonal force of nature, than the Being of Person and Character that He is. This same problem faces the "Faith Teaching" of some. They have reduced God to a force or law that one plugs into to get what you want, instead of a seeking the will and wisdom of our Great God. Concerning John's use of the Greek word, logos, Dr. Seagraves points out correctly,

John's use of logos is not informed by Greek thought, but by Hebrew thought. Specifically, the Aramaic Targums (paraphrases of Hebrew Scripture into the Aramaic language) used the Aramaic equivalent of logos (memra) to speak of God, especially when He appeared in some form. In Hebrew thought, you could not separate a person from his name, and neither could you separate a person from his voice. (See, e.g., Genesis 3:8, KJV.)

THE TARGUMS

The Targums are a body of Jewish literature that was available to the first century Church. The Targums were authoritative Aramaic paraphrases/interpretations of the Hebrew Scriptures, used in the synagogues. Some of these Targums date to the first two hundred years before Christ was born.

According to ancient practice, the public reading of the Scriptures in the synagogue, was first performed in Hebrew and then was translated into Aramaic for the common man, by a person known as the Meturgeman. This practice may have originated with the scribe Ezra, as noted in Neh. 8:8.

It has been stated that, "The Targums inform us much more than any other sort of rabbinic literature about the understanding which ordinary attendees at synagogues might have shared."

What the Targums do for us is to give us a window into what was the most common understanding of the Scriptures, at the most basic and fundamental level of Judean society, i.e., what the common man heard when he went to synagogue. This will prove to be invaluable to our understanding.

There appears to be three main Targums that were in use at the time just before the Word became flesh. They were the:

1. Onkelos Targum.
2. Targum of Rabbi Jonathan ben Uzziel.
3. Jerusalem Targum.
4. There were also what is known as, Targum fragments.

It should also be noted that there appears to be a definite shift in rabbinic theology before and after the coming of Christ. The Targums represent the beliefs and attitudes of rabbinic thought before the coming of Christ. After He came onto the scene, it is apparent that their thoughts shifted away from what they had previously held. The Messiah they believed and taught in the Targums had come, but they could not handle the idea that He came on their watch. As long as He remained an ideal, they could believe, but when their belief became a reality in flesh, they couldn’t deal with it. So they crucified it.

THE “WORD” IN THE TARGUMS

When we think of the Word of God, it is more than just the act of God speaking. In the Targums, the Aramaic term Memra (Word) is used when God is seen interacting with His creation. In particular, the Memra is used when God is speaking to or interacting with Israel or one of its representatives, e.g., the fathers or the prophets. God speaks and acts through His Memra/Word.

The Word is God’s self-expression and
self-revelation to His creation.

An earlier quote from Theophulis of Antioch, helps explain this,

Since the Logos is God and derived his nature from God, whenever the Father of the universe wills to do so he sends him into some place where he is present and is heard and seen. He is sent by God and is present in a place. (Theophulis, Ad Autolychus, II.22)

His Word is viewed as acting as the representative of God to His people and creation, in time and space. The Memra is God's legal representative (Apostle), acting on His behalf in creation. But the Word is not viewed as another person different from God Himself.

The Word (memra) was seen as God Himself, not just a part or person of God. Edmund Fortman, a Catholic Theologian, in his book The Triune God, says,

 

"Nowhere in the Old Testament is there any solid evidence that a sacred writer viewed the word of Yahweh as a personal being distinct from Yahweh, and thus had intimations of plurality within the godhead. The word of Yahweh is only Yahweh acting, or the means by which He revealed His will to men.” (The Triune God, p. 5)

On the same page, he goes on to say, ". . . nowhere do they present the word of God as a personal divine being distinct from Yahweh". So for the ancient Hebrews, when you met the Word of God, you have met God Himself. In the Targums, Memra was not an ordinary word, but was one of the special Names for God.

One writer says, concerning the use of Memra, that the Jews . . .

Believed the Memra, or the Word of God, was very much God Himself, but appeared in a form that could be apprehended by created beings. Then when they spoke of 'the form of God' they connected this with the Memra. Often they called this Memra, the Messiah. It would go like this - Since God Himself cannot be seen, to know God, we must meet His Memra, or God's Word.

To the ancients, Memra (the Word) was God's agent in creation, in visitations, and in any way that God would have direct contact with people. . . Various terms used by the ancient Jews would be interchanged. They used the term haKavod, which meant 'the glory' of God, to refer to the Messiah. They said that over the mercy seat was a light. In the light was a form. The form was called haKavod. But they also said the form was Messiah. Paul refers to Christ Jesus as pre-existing in the “form of God” [Phil. 2:6]. Concerning Christ Jesus in the “form” of God, Gifford states,

Morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists.... Thus in the passage before us morphe Theou is the Divine nature actually and inseparably subsisting in the Person of Christ… (quoted from Vines Complete Expository Dictionary on Phil. 2:6)

Christ was presently existing in the Form/Nature of God, but became, entered into time and space in the form/nature of a servant. In these two verses, Paul lays out the eternal being of Christ in the form/nature of God. He then entered into humanity in the form of a slave, a doulos, whose will is subjected to the will of another.

EXAMPLES OF MEMRA IN THE TARGUMS

A. IN CREATION.

1. In the Targum Neofiti, Gen. 1:1 reads,

In the beginning, with wisdom (Heb. Khokhmah), the Son and Memra of the L-RD, created and perfected the heavens and the earth.

Notice that the Son and Memra are viewed as one and the same, not two different beings or personalities. It is said that the Son and Memra of YHVH, created and perfected the heavens and the earth.

Commentary from Dr. Boaz Johnson , is very helpful on this first verse of Genesis.

The plain reading of Genesis 1:1 is, "In the beginning God created the heaven and the earth." The ancient Rabbis, as they tried to explain the first verse of the Bible, saw the personhood of "God" as a complex being. G-d is understood with the following terms: (1) "Wisdom," (2) "the Son of the L-RD," (3) "Memra or Word of the L-RD," and (4) “Torah."
It is important to note these interpretations, because they do not come through in the English text of the Bible. However, when we read the Hebrew text very closely, as the ancient Rabbis did, we will be able to see all of these interpretations.
Further, we must note that each of these interpretations by the ancient Rabbis, point to the Messiah. The very first verse of the Tanakh is a Messianic prophecy.
First, G-d is described as "Wisdom." This is indeed the description of the Mashiach(Messiah) which is found throughout the B'rit Khadasha (New Covenant). For example, Rav Shaul(Rabbi Saul/Apostle Paul) exclaims in 1 Corinthians 1:24, [the Mashiach is the power and the Wisdom of G-d." The Mashiach is the only one who personifies the fullness of the Wisdom of G-d.]
 Second, G-d is described as "the Son of G-d." This does not mean that G-d has a "son," like you and I have sons. That is a gross misunderstanding of the term "Son of G-d." The term "Son of G-d" means the Divine being himself. That is how the ancient Jewish Rabbis understood the phrase "Son of G-d." In Mattityahu(Matthew) 16:16, when Rav Kepha(Rabbi Cephas/Apostle Peter) exclaimed, "You are the Mashiach, the Son of the living G-d," he knew that he was talking about the divine Mashiach.
Third, G-d is described as "the Word or Memra" of G-d. This is another title which we find repeatedly in the B'rit Khadasha. In fact, Rav Yochanan(Rabbi Yohanan/Apostle John) begins by saying, [In the beginning was the Word or Memra, and the Word was with G-d and the Word was G-d" (Yochanan 1:1). Ancient Jewish Rabbis saw the Word of G-d and G-d Himself, as one and the same person.
Fourth, G-d in described as "Torah." This, indeed is the description of the Mashiach, in the B'rit Khadasha. He is described as the living Torah, the one who is promised in Jeremiah 31.

2. In the Targum Jonathan

And the Word [Memra] of YHVH created man in his likeness, in the likeness of YHVH, YHVH created, male and female created He them. (Targ. Jonathan Gen. 1:27)

The Word (Memra) of YHVH created man in His likeness, then it is said that YHVH created man, making the Word of YHVH and YHVH the same.

Gen 3:8"And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden."

The Targums read:

And they heard the memra of God walking in the garden in the cool of the day and Adam and his wife hid themselves from the presence of the memra of God amongst the trees of the garden.

The Fragmentary Targum of the Torah also expresses that the Word of YHWH was the Light or Glory of God:

The first night, when the"Word of YHWH" was revealed to the world in order to create it, the world was desolate and void, and darkness spread over the face of the abyss and the "Word of the Lord" was bright and illuminating and He called it the first night. (Fragmentary Targum Ex. 12:42)

This rabbinic saying equates the Word of YHVH with the Light of the first day of creation (Gen. 1:3-5), which is the Glory or Spirit of God. That the Word of YHWH, who is the Creator and the Spirit of God are equated as One, can also be seen in the Tanach (First Covenant Writings) itself:

By the Word of YHWH were the heavens made, And all the hosts of them by the Breath (Ru'ach) of His mouth. (Ps. 33:6)

This association of Light with the Word, is picked up by John in his gospel introduction. He writes concerning the Word,

He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. [John 1:2-5]

Notice the progression of the Word is Life, and then this Life was the Light of men, meaning He was the true light that shines in the darkness of men’s hearts. No darkness can overcome or subdue this Light. What happens to the darkness of a room, when you flip a light switch on? The darkness is pushed back into the shadows. There is no war between the darkness and the light. As long as the light shines, the darkness is held at bay.

Even the ancient Rabbis equated the Spirit of God with the Spirit of Messiah. Note the following quote.

Rabbi Shim'on ben Levi explained: "and the spirit of God hovered over the face of the waters" (Gen. 1:2), this is the spirit of King Messiah, as it is written, And the spirit of the Lord will rest upon him. By what merit will it the Spirit of Messiah come? . . . By the merit of repentance.

The second century Bishop of the Church at Antioch, Theophilus, agrees with this and is one of the few who seems to have retained some Hebraic view of God as it was taught him. He says,

God, then, having His own Word internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He (the Word) is called "governing principle,” because He rules, and is Lord of all things fashioned by Him. He (the Word), then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. (To Autolycus, book II, chapter X)

[Where Theophulis speaks of God “emitting” the Word, he speaks of sending forth the Word for a purpose. See Gal. 4:4]

Notice that Theophilus equates the Word of God, with the "governing principle,” which is the Greek word arche (ar’chay). This word arche is the word used by John in the opening of his gospel (“In the beginning[arche]”), and the Hebrew equivalent (re’shith) is used in the opening verse of Genesis. Theophulis also equates the Word with the Spirit of God, with Wisdom, and the Power (δύναμις dynamis, inherent power) of the Highest. Through the agency of Messiah, who is the Word of God, He . . . came down upon the prophets and spoke of the creation of the world and all other things.

It is interesting that we can find substantial validity for this position in the writings of Peter. In the letter of I Peter, chapter one, Peter says,

10 . . . Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:
11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

Notice that Peter says it was the Spirit of Christ that was in the prophets. It was the Spirit of Messiah, which is the Spirit of God, who testified to the prophets concerning all the things about the Messiah, regarding his suffering and his glory. After the resurrection of Jesus, He meets two very perplexed disciples on the road to Emmaus and says to them,

25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

That is one Bible study I’m sorry I missed. We see first of all in 1 Peter, the Spirit of Messiah speaking of the things concerning his own sufferings and glory to the Old Covenant prophets. Then we see this same One, in His glorified, resurrection form, interpreting and showing to his disciples from Moses and all the prophets, the things concerning Himself. It is this same One, the Messiah, who testified to both the prophets of the Old and the disciples of the New, on the Emmaus Road!

 

It is important to notice that according to Jesus Himself, it is Christ who suffered those things prophesied. You cannot separate the man Jesus, from Christ, for they are one and the same. Remember, it was “a Savior, who is Christ the Lord,” who was announced by the angel, to have been born in the city of David [Luke 2:11]. This Savior was given the name of Jesus (Yeshua). Hence, Jesus is the Savior, and He is Christ the Lord. There can be no dividing of these to suit one’s personal preference.

B. ABRAHAM AND GOD'S MEMRA

Where the Scriptures state,

Gen. 15:6 And he believed in the LORD; and he counted it to him for righteousness.

The Targum translates,

And Abraham trusted in the Word (Memra) of YHWH, and He counted it to him for righteousness. (Targum Onkelos Gen. 15:6)

C. MOSES AND GOD'S MEMRA

1. Ex. 24:1a (YHWH is the speaker, see Ex. 20:1-2)

Now He (YHWH) said to Moses,"come up to YHWH..."

This idea is also put forward in the Jerusalem Targum:

And the Memra of YHWH said to Moses:"I am He who said unto the world 'Be!' and it was: and who in the future shall say to it 'Be!' and it shall be." And He said:”Thus you shall say to the children of Israel: 'I Am' has sent me to you." (Jerusalem Targum Ex. 3:14)

Here we see the Memra of Yahweh saying, "I AM" to Moses. The Word of God says, "I AM HE". This will shed new light upon the 'I AM' sayings of Jesus.

D. MEMRA AS SAVIOR

In translating the book of Isaiah, the Targum Jonathan teaches a central point in the Hebraic Faith at that time: that Israel can be saved only by the Word of God. Isaiah 45 for example reads, in part, as translated from the original Hebrew:

 

17. But Israel shall be saved in the LORD (YHVH) with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

• The Targum of Jonathan ben Uzziel translates as follows: Israel will be redeemed by the memra of God, an everlasting redemption. They will not be ashamed forever and ever.

Isaiah 45:22 reads:

Look unto me, and be ye saved, all the ends of the earth: for I am God (El), and there is none else.

• On the same verse, The Targum Jonathan reads: Turn to my memra all dwellers on earth. I am the LORD, there is no other.

• The Word of YHWH as Savior expressed elsewhere: But Israel shall be saved by the Word of YHVH with an everlasting salvation. By the Word of YHWH shall all the seed of Israel be justified.(Targum Jonathan Is. 45:17, 25)

• The Targum on Hosea 1:7 reads, But I will have mercy upon the house of Judah, and I will save them by the Word of YHVH, their G-d. (Targum Jonathan Hosea 1:7) Notice that the Word of YHVH is seen and addressed as the house of Judah’s God.

Conclusion

In conclusion, we can see that the Hebraic understanding of the "Word of God" is much more than just God's verbalizing. It is God manifesting Himself to His world and His people. When John writes,

"In the beginning was the Word, and the Word was with God, and the Word was God,”

This is nothing but the continued teaching of the Memra of God. Then this Word, "was made flesh, and tabernacled among us." Once this Word became flesh, He took the name of Jesus (Yeshua). They cannot be separated.

This is the ultimate manifestation of God to His people. That God, the Great I AM, became man, to redeem man from the curse of sin and death. This is the ultimate manifesting of God to His people and His creation. His Word, who was always being God, was made flesh and dwelt among us.

FOR BY THE WORD OF GOD . . .

1. He created all things.
2. He walked and fellowshipped with Adam and Eve in the garden.
3. He made covenant with Abraham.
4. He called Moses and delivered His people out of Egypt.
5. He spoke through the prophets of His salvation coming in His Word.
6. He became flesh and tabernacled among His people.
7. He brought everlasting salvation.
8. He will come to Judge the earth, the living and the dead.

In many places, the prophets foretell when the LORD will dwell in the midst of His people. Just one such prophecy is found in Zechariah 2,

10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
11 And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
13 Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.

Notice in verse 10, it is the LORD (YHVH) who says He will come and dwell in the midst of her. We then see in verse 11, that it is the LORD of hosts who has sent the LORD to dwell in her midst.