Ks. Mirosław S.

 Wróbel
John Paul II Catholic University of Lublin
miwrobel@kul.lublin.pl 9 (2016) 4: 115–130
ISSN (print) 1689-5150
DOI: http://dx.doi.org/10.12775/BPTh.2016.037 ISSN (online) 2450-7059

The Gospel According to St. John in the Light

of Targum Neofiti 1 to the Book of Genesis

Ewangelia według św. Jana w świetle Targumu Neofiti I

do Księgi Rodzaju

Abstract. In the present article the author tries to answer on the questions: What is the
importance of Targum texts for a better understanding of the proclamation of the Gos-
pel according to St. John? Is there any connection between the Targum terms „Memra”,
„Yeqara”, „Shekinah” and the terms which appear in the Prologue and narrative of the
Gospel of John: „logos”, „doksa”, „skenoo”? How did the first followers of Jesus from
Nazareth understand these terms? Could the traditions contained in Targum syna-
gogue readings have had a bearing on the thought of the author of the Fourth Gospel?
The article consists of two parts: (1) Characteristics of the Targumic tradition based on
Targum Neofiti 1; (2) The terminological and conceptual convergence between Tar-
gumic tradition and the Fourth Gospel. In the present article the author tries to show
that Targumic traditions enables a better perception of the New Testament writings
which can often be better explained thanks to Targumic traditions rather than to the
Masoretic text.

Streszczenie. W niniejszym artykule autor pragnie odpowiedzieć na pytania: Jakie

znaczenie ma tekst targumiczny dla lepszego rozumienia przeslania Czwartej Ewan-
gelii? Czy istnieje związek między aramejskimi terminami „memra”, „jeqara”, „szekina”
a greckimi terminami pojawiającymi się w Prologu Janowym „logos”, „doksa”, „ske-
noo”? W jaki sposób pojęcia te rozumieli pierwsi wyznawcy Jezusa? Czy tradycje tar-
gumiczne obecne w liturgii synagogalnej miały wpływ na idee i myśli autora Czwartej
Ewangelii? Artykuł złożony jest z dwóch części: (1) Charakterystyka tradycji targu-
micznych na podstawie Targumu Neofiti; (2) Terminologiczne i konceptualne związ-
ki pomiędzy tradycją targumiczną i Czwartą Ewangelią. W niniejszym artykule autor
ukazuje, że wiele tekstów zawartych w Czwartej Ewangelii może być głębiej rozumia-
nych w świetle tradycji targumicznej.

Keywords: Targums; Memra; Gospel of John.

Słowa kluczowe: Targumy; Memra; Ewangelia Janowa.

mra; Ewangelia Janowa.

Keywords:
Keywords:Targums; Memra;
Targums; Gospel
Memra; ofof
Gospel John.
John.
116
ospel
Mirosław S. Wróbel
of John.

What
What is is
thethe importance
importance ofofTargum
Targum texts
textsforfor
a better
a bett

W
f Targum texts for hat is theunderstanding
a better importance ofofTargum
proclamation of the Gospel according
John? Is there any connection between the Targum terms
tion between the Targum terms „Memra”
texts for a better understanding of the
the proclamation
ofofthetheGospel
Gospelaccording
„Memra”(‫ממרא‬
to St. according
(‫ממרא‬ ),, ),
to toSt.St.John?
John? Is there
„Ikar”
„Ikar”(‫איקר‬
„Yeqara”
anyJohn?
Is Isthere
connec-
), ),„Shekinah”
(‫איקר‬ „Shekinah”(‫שכינה‬
, „Shekinah”
thereany anyconn
) and
(‫שכינה‬
co
) andthet
„Shekinah” (‫ )שכינה‬and and the the Greek
Greek terms
terms which
which appear
appear ininthethe Prologue and narrative of
Prologue
Prologueand andnarrative
narrativeofofthetheGospel GospelofofJohn: John:„logos”
„logos
the Gospel
Gospel of John: „logos” of John: „logos”
(lo,goj), (lo,g(do,
„doksa” „doksa”
oj),xa), „skenoo”(do,xa), „skenoo” (skhno,w)? How
did the first followers of Jesus from (skhno,
(skhno,w)?
Nazarethw)? HowHow diddid
understand thethefirst followers
first
these terms? of
followers Jesus
of
Could Jesus from
from Naza
Naz
owers of Jesus from Nazareth understand
the traditions contained in Targum these terms?
synagogue Could readings have had a bearing on readings
thethe
traditions
traditions contained
contained in in
Targum
Targum synagogue
synagogue readings ha
the thought of the author of the
m synagogue readings have had a bearing on the thought ofFourth Gospel? In the present article the an-
swers to these questions are searched thetheauthor
byauthor
payingofofthe theFourth
special Fourth Gospel?
attentionGospel? InInthe
to the thepresent
termi- presentarticle
articlet
l? In the present
nologicalarticle
and the answers relation
conceptual to these between
questions are
searchedbyTargum
searched bypaying
paying Neofiti
special
special1attention
toattention
the Book to totheof
theterminologica
terminologi
ntion to theGenesis and the Gospel
terminological accordingrelation
and conceptual to St. John. 1 Two questions will be presented:
between
Targum
TargumNeofiti Neofiti1 1to tothetheBook BookofofGenesis Genesisand andthetheGoG
(1) Characteristics of the Targumic tradition based on Targum Neofiti 1;
of Genesis and the Gospel according to St. John.1 Two
(2) The terminological and conceptual questions
questions will
willbebepresented:
convergence presented:
between (1)(1)Characteristics
Targumic Characteristics
tradi- ofofthetheTa
Characteristics of the
tion and the Targumic tradition based on Targum
Fourth Gospel. Neofiti
Neofiti 1; 1;
(2)(2)TheThe terminological
terminological andandconceptual
conceptual convergen
converg
and conceptual convergence between Targumic tradition and
thethe
Fourth
Fourth Gospel.
Gospel.
1. C haracteristics of the Targumic tradition based
on Targum Neofiti 1
1. 1.
Characteristics
Characteristics ofofthetheTargumic
Targumic tradition
tradition baseba
Targumic tradition based on Targum Neofiti 1
The term “targum” stands for “translation” and it is most often referred to Ara-
maic translations of the Hebrew Bible.The It used to be read on Sabbath and festi-
Theterm term“targum”
“targum”stands standsforfor“translation”
“translation”and andit iti
vals for
for “translation” and a better understanding of the Word
it is most often referred to Aramaic of God by Jewish participants in the
liturgy.2 They used the Aramaic language translations
translations ofofthe
on daily theHebrew
basis. Hebrew
AlthoughBible. theIt Hebrew
Bible. Itusedusedto tobeberead readono
e. It used to be read on Sabbath and
language was recognized as the holy festivals for a better
language in the Temple and synagogue
understanding
understanding ofof thethe Word
Wordof ofGodGodbybyJewish Jewishparticipa
particip
cult, still the lack of its full comprehension
God by Jewish participants in the liturgy. They used the2 gave rise to the need for making
an Aramaic translation, which at Aramaic Aramaic
first language
existed in the on
language oralondaily
daily
form basis.
basis.
and Although it wasthethe
Although
then Hebrew
Hebrew la
s. Although the Hebrew language was recognized as the holy
language
language in in
thethe Temple
Temple andandsynagogue
synagogue cult, still
cult, thethe
still lack
lac
agogue cult, still the lack of its full comprehension gave rise
to to
thetheneed
need forformaking
making ananAramaic
Aramaic translation,
translation, which
which at at
fir
aic translation, which at first existed in the oral form and then
1 See the previous studies on this topic in: R.D. Middelton, Logos and Shekinah in
1 1
the Fourth Gospel, p. 101–133; M.É. Boismard, See See thetheprevious
Les citationsstudies
previous studiesonon
targumiques this topic
this
dans le in:
topic R.D.
in: Middelton,
R.D.
quatrième Middelton, LogLo
pic in: R.D. èvangile,
Middelton,p. 374–378;
Logos and Shekinah in Logos
M. McNamara, p. p.
the 101–133;
of101–133;
Fourth M.É.
the Gospel,
FourthM.É. Boismard,
GospelBoismard, LesLes
and Memra citations
ofcitations targumiques
the Palestin-targumiques dans
dans le
ian Targum
itations targumiques (Exle12:42),
dans p. 115–117;
quatrième èvangile, McNamara,
J.H. McNamara,
Neyrey,
p. 374–378; Logos
Jacob Logos of of
Traditions
M. thethe
Fourth
andFourth Gospel
Gospel
the InterpretationandandMemra
ofMemra of of
thethePa
John 4:10–26,
Gospel and Memra of the p.Palestinian
419–437; J.H. Neyrey,
Targum (Ex 117;
The 117;J.H.
Jacob
12:42), J.H. 115–inJacob
Neyrey,
p. Neyrey,
allusions Jacob
John Traditions
Traditions
1:51, and
p. 586–605; and the
G.theInterpretation
Interpretation
Reim, of of
Jo
Targum und Johannesevangelium, p. The
1–13; TheJacob
B.D.
and the Interpretation of John 4:10–26, p. 419–437; J.H. Neyrey, Jacob allusions
Chilton,allusions in
Typologies John
in John
of 1:51,
1:51,
Memra p.
and 586–605;
p. 586–605;
the Fourth G. Reim,
G. Reim, Targu
Tar
p. 586–605; Gospel; Targum The
D. Boyarin,
G. Reim, undGospel B.D.
of the Memra:
Johannesevangelium, B.D. Chilton,
Chilton,
Jewish Typologies
Typologies
Binitarianism
p. 1–13; of of
and Memra
Memra
the and
Prologue and the Fourth
tothe Fourth
John, Gospel;
Gospel; D
p. 243–284;
a and the Fourth Gospel; J. Ronning,
D. Boyarin,The Jewish Jewish
Targums
The Gospel JewishtheBinitarianism
of and Binitarianism
John’s
Memra: andand
Logos Theology; thethe
Prologue
Prologue
M. McNamara, to to
John,
John,
‘To p. p.
243–284;
243–284
ogue to John,Prepare a Resting-Place
p. 243–284; for You’:
J. Ronning, The John’s
A Targumic
Jewish John’s Logos
Logos
Expression
Targums Theology;
and
and John M.
Theology; M.McNamara,
14,2–3,McNamara,
p. 444–449. ‘To‘ToPrepare
Preparea Resting-P
a Restin
mara, ‘To Prepare a Resting-Place
2 A. Shinan, for You’:
Sermons, and
A Targumic
Targums, and andJohn
the John14,2–3,
14,2–3,
Expression
Reading p. p.
of the 444–449.
444–449.
Scriptures in the Ancient Syna-
2 2
gogue, p. 97–110. A.A. Shinan,
Shinan, Sermons,
Sermons, Targums,
Targums, andandthethe Reading
Reading of of
thethe
Scriptu
Scri
d the Reading of the Scriptures in the Ancient Synagogue, 110.
110. p. 97–

2
 The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 117

written down.3 The Aramaic Bible that came into being in this way was not
a literal translation of the Hebrew text but a specific commentary explaining
and interpreting the texts of the Holy Books. The Aramaic translation intended
to provide explanation became a sort of Volksbibel – the People’s Bible – thanks
to which participants in synagogue had access to the Word of God. In Pales-
tine of the first century the Aramaic version was more vivid and widespread
in people’s awareness than the official version of the Torah and Haftarah in
the Hebrew language.4 The Targum written down was not intended to replace
the Hebrew original, but it constituted a popular form of understanding of the
Holy Books. Its aim was to make the contents of the Hebrew Bible understood
and explained as much as possible. In the synagogue cult a particular attention
was paid to the reading of the Torah which is considered to be the heart of all
the Holy Bible. Based on the available manuscripts scholars identify the Pales-
tinian Targums of the Pentateuch, which are called in the Jewish tradition the
“Palestinian Targum”, “Eretz Israel Targum”, “Yerushalmi Targum”. It comprises
various Targum versions contained in quotations from Rabbinic writings, in
seven manuscripts from the Cairo Genizah, in Aggadic fragments of Targum
Onkelos, in Targum Pseudo-Jonathan and in Targum Neofiti 1.
The text of Targum Neofiti 1 (TgN) was discovered by Professors A. Díez
Macho and J. Milas Vallicrosa in the Vatican Library in 1949. Its critical edition
was produced between 1968 and 1978.5 The Codex was drawn up in Rome at
the beginning of XVI century and it contains a complete translation of the Pen-
tateuch into Aramaic in a Palestinian dialect.6 On the basis of paleographic and
philological analyses it is dated at between I and IV century.7 The text contains

3 See: R. Le Déaut, Introduction à la littérature targumique; D.R. Beattie – M.J. Mc-

Namara (ed.), The Aramaic Bible: Targums in their Historical Context; P.V. Flesher, Targum
Studies; C.T.R. Hayward, Targums and the Transmission of Scripture into Judaism and Chris-
tianity; M.J. McNamara, Targum and Testament Revisited; P.V. Flesher – B.D. Chilton, The
Targums: A Critical Introduction.
4 A.D. York, The Targum in the Synagogue and in the School, p. 74–86; R. Kasher, The

Aramaic Targumim and their Sitz im Leben, p. 75–85.

5
A. Díez Macho, Neophyti I. Targum Palestinese. MS de la Biblioteca Vaticana. In Po-
land the first edition of Targum Neofiti 1 appeared in 2014. See: M.S. Wróbel, Targum Neo-
fiti 1. Księga Rodzaju. Tekst aramejski – przekład – aparat krytyczny – przypisy.
6 See the history of the discovery and its characteristic in: M.S. Wróbel, Targum Neofi-

ti 1. Księga Rodzaju, p. XL–XLVI.

7 See: J.A. Foster, The Language and Text of Codex Neofiti 1 in the Light of Other Pales-

tinian Aramaic Sources; B. Barry Levy, The Language of Neofiti 1; E. M. Borobio, Estudios lin-
guisticos sobre el arameo del MS. Neofiti 1; J. Lund, A Descriptive Syntax of the Non-transla-
tional Passages According to Codex Neofiti 1; D.M. Golomb, A Grammar of Targum Neofiti 1;
 Christian era. Christian
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is Targum intois divided
liturgical into liturgical
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text of era. The
S. Wróbel
this Targum thisdividedTargum into liturgical into sections liturgical whichsections correspond which tocorrespond to
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triennial of cycle
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In the the
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are correspond
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to
the sedarim of a triennial cycle of readings in Palestine. In the entire text of Tar
approximately
the sedarimof
ximatelyapproximately
80 instances 80approximately
of the
80 instances
ainstances
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occurrence cycle
of 80 the
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instances
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the
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formula HebrewHebrew
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text
my sons
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many references to
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instances which
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formula “O my peo
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80 house of
which Israel”,
ofdirectly which precedes directly
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Aramaic the Aramaic
translation. translation.
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indicate thema th
ouse of Israel”, house
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translation.
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which
the people,indicate my sons
correspond the
to house
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use Israel”,
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pa
liturgical
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text
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precedes
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When analyzing theof
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Aramaic
analyzing
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analyzing Palestine.
translation. Targumic
Targumic
paraphrases That Inparaphrases
the paraphrases
andmay indicate andthe an
entire text ofliturgical Targum
additions there
use
inmay of
TgN,are the approximately
one text in the 80 instances
synagogue. of
When the occurrence
analyzing Targumic pa
additions
liturgical
ons in additions
TgN, inmay
oneHebrew
in
use
TgN, TgN,
of one
indicate theone text
may in indicate
the
indicate a may
synagogue. a few
few indicate reasons
When
reasons awhy few
why
analyzing theyreasons
they were
Targumic
were why added:
a added:
they a)were
paraphrases a) a added
a better bette
and
of the formulaa “O few myreasonspeople,why my sons they / were
the house added: a)
of Israel”, better
which
additions
identification in TgN,
of persons one may
and indicate
places; b) a few
elimination reasons of why
anthropomorphisms they were added
identification
of additions
fication identification
directly and
persons precedes of persons
inofplaces;
TgN,
persons theone and
b)Aramaic
and
may places;
elimination
places;
indicate b) aelimination
b)ofelimination
translation. few
Thatreasons
anthropomorphisms
ofindicate
anthropomorphisms
why
of anthropomorphisms
may in the they wereinadded:
thepresentation
liturgical in
usethe
the a)
presentation a betteth
presentatio in
of the
of
God; God; c)text
of identification inaidentification
ac)better the
ofbetter
of synagogue.
God;
persons c) and a of
presentation
presentation
persons
When
better
places; presentation
of polemical
and places;
of analyzing
polemical
b) elimination Targumic
of b) elimination
polemical
arguments;
arguments; paraphrases
of anthropomorphisms
d) d)arguments;
bridging
of anthropomorphisms
bridging and d)addi-bridging
discrepancies
discrepancies in the presentation
between
in th
discrepa
betwee
od; c) a better presentation
tions in TgN,ofone of polemical
may arguments; d) bridging discrepancies between
various texts ofGod;
various the c) indicate
texts
Bible; a better
of the
e)and
apresentation
presenting
few reasonsofwhy
Bible; e)positive
presenting
they were
polemical
features positive
added: a)d)a bridging
ofarguments;
features
biblical
bet-
of biblical
characters, discrepa
incharacter
particula
of
ter God; c)
identificationa better
the presentation
Bible;
of persons e) presenting of polemical
us texts of the Bible; e) presenting positive features of biblical characters, in particular in particular
various texts of places; positive
b) arguments;
features
elimination of
of d) bridging
biblical
anthropomorphisms discrepancies
characters, between
8 various
patriarchs. texts 8 of the Bible; e) presenting positive features of biblical characters
in the presentation
patriarchs.
various 8
texts of the Bible; of God; e) c) a better positive
presenting presentation features of polemical
of biblicalarguments; characters, in particula
rchs.8 patriarchs.
d) bridging discrepancies
patriarchs.
The
8 between various texts of the Bible; e) presenting posi-
expression “Word (Memra) of(‫דייי‬the‫ממרא‬ Lord”
The
patriarchs.
The 8
expression
expression “Word “Word (Memra) (Memra) of the Lord” is (used
) used ‫ממרא דייי‬ more ) isthan used300 more timesthani
he expression tive “Word
features (Memra)
of biblical of the Lord” of
characters, ‫דייי‬the
(in ‫ממרא‬ Lord”
particular ) is used ‫דייי‬ more) is
(patriarchs.
‫ממרא‬ 8than 300more times than in 300 times in
TgN. “Memra” TgN. The
(‫ממרא‬ expression
“Memra” (‫ממרא‬ “Word) is (Memra)
the creating, of the revealingLord”Word (‫ דייי‬saving
and ‫ממרא‬ ) isWord used more
of God. than I
“Memra” TgN.(‫ממרא‬ The
The
“Memra” expression
) isexpression
the (creating,
‫ממרא‬ is) the
“Word
)“Word is the
revealing (Memra)
(Memra) creating,
creating, andof of revealing
the
the
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saving Lord”Wordand(and saving
‫דייי‬
of ‫ממרא‬
saving
God. isItused
)Word used
has of more of God.
more
God.
personal than
than
It has It 300has person
times
personal in
300 times in TgN.
TgN. “Memra”
attributes. “Memra” (‫ממרא‬ )theology
isis thethecreating,
creating, revealing
revealing and and saving
saving Word Word of the God. Itb
attributes.
TgN.
attributes.
utes. Targumists “Memra” Targumists
Targumists
develop the (‫ממרא‬ develop
theology isTargumists
) develop theof the the
creating,
thetheology develop
Divine revealing
of the
of the
the
Presence
theology
and
Divine Divine
in saving
the
ofPresence
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term
theWord Divine
in of
“Memra”
in God.
the Presence
the
term by
termIt“Memra”
hasin
“Memra”personaterm
by
of God. It has personal
attributes. attributes.
Targumists Targumists
develop the develop
theology the ofbe”.theology
theand Divine of the
Presence Di- in“Memra”
the term
combining
attributes.
combining combining
aspects
Targumists ofterm the
develop aspects
two the oftheology
verbs: the“to twospeak” verbs:
of the and “to “to
Divine speak” Presence Thus, “to be”.
“Memra”
inverbs:
the termThus, expresses
“Memra” theby th
ining aspects vine theaspects
of Presence two inof
verbs: thethe “to two speak” verbs:
“Memra” and “toby“to speak”
combining
be”. and
Thus, “to
aspects
“Memra”be”. ofThus,theexpresses
two “Memra” the “toexpresses
speak” and combining
eternal
“to presence aspects of of God the andtwo verbs:
Histhe specific “to speak”
relation and “to
to history.
creation be”. Thus, to “Memra”
history. 9
T
ofbe”. ofofThus, “Memra” expresses eternal presence of“Memra”
God and 9
eternal
combining presence God andand HisHis specific relation to creation 9 and to history. 9
TheThe expressio
al presence eternal
of God andaspects
presence His God
specific the two
relation verbs:
specific “to
to creation speak”
relation and toandto “to
creation
history. be”.and TheThus,
to expression expresses
expression the
His specific relation to creation and to history. The
9 10 expression “Shekinah of the 9
“Shekinah
eternal ofeternal
“Shekinah
the Lord” presence
‫דייי‬of
(and
‫דייי‬ the of
‫שכינה‬10 God
)Lord” isand
10 (‫דייי‬
)specific His )specific
‫שכינה‬
repeatedly is
used relation
repeatedly
in TgN in tothe
used creation
inmeaning
TgNof and
in9 the
the
of tothe history.
meaning
“Presenc ofT
kinah of the Lord” presence
“Shekinah
Lord” (of
‫דייי‬the‫שכינה‬ )of
Lord” 10
10 God
is (repeatedly
‫שכינה‬ His is
used
used repeatedly
in
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See:
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For her sons,
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aim and bite
biblijnego i rabinicznego, p. 147. him on his heel and make him ill. For her sons, however, there wil
aim and bite him on his heel and make him ill. For her sons, however, there will be a remedy
9 See: D. Muñoz León, Dios-Palabra, Memra en los Targumim del Pentateuco; L. Sab-
ourin, The Memra of God in the Targums, p. 79–85 C.T.R. Hayward, Divine Name and Pres-
ence the Memra, p. 15–20.
8
8 8 10
See:
M. M.See Rosik See: I. M.
I.–Rapport,
for–example: Rosik
Rapport,
TgN – 3:24;
I. Rapport,
GenWprowadzenie
Wprowadzenie Wprowadzenie
do22:14;
17:22; 18:3; literatury
28:16;ido literatury
egzegezy
35:13; i egzegezy
żydowskiej
49:27. żydowskiej
okresu okr
biblijnego
See:
M. Rosik – 11 Rosik
I. Rapport, Wprowadzenie
rabinicznego, do
p. literatury i do
147.
literatury
egzegezy i egzegezy
żydowskiej żydowskiej
okresu okresu
biblijnego i biblijnego i
rabinicznego, p. 147. León,
cznego, p.9rabinicznego, See:p.D.147.
8
147.
89 Muñoz
9 See: M. Gloria
Rosik – I.deRapport,
la Shekina en los Targumim
Wprowadzenie dodel Pentateuco.
literatury i egzegezy żydowskiej okr
See:See:
See:
D. M.D. Rosik
Muñoz
Muñoz – I.León,
See:
León, Rapport,
D. Muñoz Wprowadzenie
Dios-Palabra,
Dios-Palabra, Memra do los
en literatury
Dios-Palabra,
León,Memra en losMemrai egzegezy
Targumim
Targumim en
del los
del żydowskiej
Targumim
Pentateuco;
Pentateuco; okresu
del
L. biblijnego
L.Pentateuco;
Sabourin,
Sabourin, L
TheTh
12 S.H.
León, Dios-Palabra,
D. Muñoz rabinicznego, rabinicznego,
Levey, The Memra p.
Messiah: 147.
An
enthe Aramaic
losTargums,Interpretation;
Targumim del M. Pérez-Fernández,
Pentateuco; L. Sabourin, Tradicio-
The
Memra of Godp. 147.
9Memra
in the of God
Targums, in p. 79–85 p.
C.T.R. 79–85
Hayward, C.T.R. Hayward,
Divine Name Divine
and Name
Presence and
the Presenc
Memra,
a of GodMemra of God inp.en
nes Mesiánicas
in9 the
See:Targums,
D. Muñoz
theel Targums,
See:
79–85
15–20.
D. Muñoz
Targum
León, C.T.R.
p. Hayward,
79–85
León, C.T.R.
Palestinense.
Dios-Palabra,
Hayward,
Dios-Palabra,
Divine
Memra Name
en los and
Divine
Memra Name
en
Presence
Targumim
andMemra,
los the Presence
Targumim
del Pentateuco;
del the
p.L. Memra, p.L.
Pentateuco;
Sabourin, Th
15–20. 15–20. Memra of God in the Targums, p. 79–85 C.T.R. Hayward, Divine Name and Presence
. 10 Memra
10 of God 10
inTgNtheTgN
See Targums,
for example: p. 79–85
TgN C.T.R.
Gen 3:24; Hayward,
17:22; Divine
18:3; 22:14;Name and35:13;
28:16; Presence
49:27.the Memra, p
SeeTgNSee for
for Gen example:
example: 15–20. Gen Gen 3:24;
3:24; 17:22;17:22; 18:3;
18:3; 22:14;
22:14; 28:16;
28:16; 35:13;
35:13; 49:27.
49:27.
for example:
11 15–20.
11 3:24;11 17:22;
10 See:
18:3; 22:14;
D. example:
Muñoz León, 28:16; 35:13;
Gloria 49:27.
de Targumim
la Shekina en22:14;
los Targumim del Pentateuco.
See: See:Muñoz
1012 D.Gloria
D. Muñoz León,
SeeLeón,
for Gloria
Gloria delosde
la la Shekina
Shekina
TgN en
Genen3:24;
los los Targumim
17:22; del
18:3; del Pentateuco.
Pentateuco.
28:16; 35:13; 49:27.
D. Muñoz
12 León, See for de
example:12 la Shekina
TgN
S.H. Gen
Levey, en3:24;
The Targumim
17:22;
Messiah: del
18:3;
An Pentateuco.
22:14;
Aramaic 28:16; 35:13;
Interpretation; 49:27.
M. Pérez-Fernández, Tradicio
S.H. Levey, The Messiah: An Aramaic Interpretation; M. Pérez-Fernández, Tradiciones Mesiánica
. Levey, The11 Messiah: An Aramaic Interpretation; M. Pérez-Fernández, Tradiciones Mesiánicas Mesiánicas
S.H. Levey, The Messiah: An Aramaic Interpretation; M. Pérez-Fernández, Tradiciones
11
See: D. Muñoz León, Gloria de la Shekina en los Targumim del Pentateuco.
 you, serpent, there will not be remedy, since they are to make appeasement, in the day
gedy, sincebut
Messiah theyforare
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there will not
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of and
Kingcreation The Gospel According to St. John
Messiahof(‫משיחא‬ ‫)ביומא דמלכא‬.”
13 in the Light of Targum Neofiti 1 to the Book of Genesis 119
The person the Messiah are invoked in Jacob’s blessing to Juda in TgN
siah are invokedThe
:10–12: personblessing
in Jacob’s and creationto Judaof the
in TgNMessiah are invoked in Jacob’s blessing to Juda in TgN
but for you, serpent, there will not be remedy, since they are to make appeasement, in the d
Gen 49:10–12: but for you, serpent,
observe the Law and do the commandments, they willthere
aim atwillyounotandbesmite
remedy, you since they
of King Messiah (‫)ביומא דמלכא משיחא‬.”13
oncease
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creation
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there49:10–12:
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‫מלכא‬
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‫ביומא‬ ‫מלכא‬
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).”
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The importance ofmountains the Torahwill is become
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in TgN. According
eat withare thethemtoeyes
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phasized in TgN. The importance
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According toitsthe ap-
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that are stolen or robbed. Th
The proach
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The importance of the Torah is emphasized in TgN. 14According to thethe
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delight themselves from the fruits of dotheAnd
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13
hey did not observe thekept
them in theprecepts
M. McNamara,
precepts world
of theof the Law
to come
TargumLaw because
Neofiti
(‫)אוריתא‬(‫)אוריתא‬
intheyindid
1: Genesis, this
p. notworld
61. observe andthe fulfilled
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the Law (‫)אוריתא‬For in
kept of precepts
Eden forof the
thejustLaw and (‫)אוריתא‬
Gehenna in for
thistheworld and
wicked.
s from the fruits of the
14 tree,
Ibidem, because
p. 219–220.they had
wicked he prepared Gehenna, which is comparable to a sharp sword devouring with b
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He prepared
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p. 219–220.
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edges. He precepts
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arable to a14 sharp sword devouring with toboth kept the Law (‫)אוריתא‬ thisburning
world
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S. Wróbel
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Targumists
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text. Fortranslation,
rgumic example:
Gencomparing
1:3
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Aramaic
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appearing in the TgNphrase
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1:3
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Memra” 1:3 ‫והות‬
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TgN Gen 1:3 ‫כגזירת ממריה‬
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‫אור ויהי‬
a polarization is‫יהי‬aof
phrase polarization
‫אלהים‬“the ‫ויאמר‬
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among viewpoints
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Godasappearing as Hebrew
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to the identification to the ot
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researchers
to God as to the
appearing as to Hebrew
the identification
identifica-
in the text. For exo
as to ‫ממרא‬
the identification TgN of“Memra”.
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‫כגזירת‬ ‫נהור‬ them‫והות‬ consider
‫אורנהור‬‫יהייהוי‬ “Memra”
‫דייי‬ ‫ויאמרממרא‬ to an
be intermediary
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‫דייי יהו‬ “Memra”.
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tion of “Memra”.
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ofSomethem
them ofconsider
them 1:3“Memra”
consider ‫ויהי אור‬ to
“Memra” be to be‫ואמר‬
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Gen 1:3 consider
‫“אור ויהי אור‬Memra” ‫ויאמר אלהים יהי‬ to be hypostasis, an intermediary Go
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mediary
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humanity.
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identification Gen
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of viewpoints
1:3 ‫ממריה‬
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reject approach
this
among
perceiving
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approach perceiving
researchers
“Memra”
‫והות‬ by
‫יהוי‬perceiving
as to“Memra”
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‫ואמר‬identificatimeto
and humanity. Others TgN reject this approach
“Memra” as metonymy –
someone
Gencalling
or
1:3
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‫ממריה‬
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‫נהור כגזירת‬ perceiving
‫והות‬ ‫יהוי נהור‬through
attributes
“Memra”
‫דייי‬ ‫ממרא‬
associated
‫ואמר‬as metonymy
17 attributes
with them. as-17 They–between callin
a” as
ra” to metonymy
someone
be hypostasis, – or
calling
“Memra”. an Some17 of
something
intermediary them
through betweenconsider
There isGod
attributes a“Memra”
polarization
associated towithbeofhypostasis,
viewpoints
them. 17 They anamong
intermediary
believe the believ
researchers
that term ai
someone
sociated with or something
them. There through
They is believe attributes
a polarizationthat theassociated
term with them.
is another
of viewpoints way
among ofThey
saying believe
“God”that
researchers as the
to the termid
They believe that
another
ch by perceiving the
and
or “Lord”. term
humanity.
wayIt of isanother
seemssaying Others
that way
“God” of
reject
“Memra”.
the saying
this
or–“Lord”.
earlier Some“God”
approach
debateItItofwhichor “Lord”.
by
them concentrated
seems consider
that It
perceiving seems
“Memra”
the earlier that
“Memra”
ondebate the
identifying earlier
as
to which debate
metonymy
be hypostasis,
concentrated wh
– ci
an
another“Memra”
way of“Memra”. as metonymy
saying “God”
Some
calling
orof“Lord”.
them seems“Memra”
consider that the earlier to be debate which
hypostasis, an concentrate
intermediar
17
debate which
associated with concentrated
someone
them.17 They
on identifying onsomething
or“Memra”identifying
believe and
introduced
that “Memra”
through
humanity.
the term – is introduced
attributes theassociated
onOthers onereject – on
hand this –the
with one
richhand
thethem.
approach They
by
typology–perceiving
the
believerich
of thetypology
that
“Memra
termthe in
t
on
15 identifying
Ibidem, p. “Memra”
and introduced – on the
humanity. Others reject this approach by perceiving
63–64. one hand – the rich typology“Memra” of theasterm meto i
ch typology
It seems that ofthetheearlier
termway
another in of saying
debate which “God”
someone
concentrated or something
or “Lord”. It through seems that the earlier
attributes debatewith
associated which concen
them. 17
Th
16 Ibidem, p. 137.
someone or something through attributes associated with them.17 They believe
n the one hand 15 on identifying
17 Ibidem, p.1599.
– the rich typology “Memra”
Ibidem, another
p. of63–64. introduced
the way of
term – on the
in saying “God” one or hand – theItrich
“Lord”. seems typology
that theofearlierthe ted
15 Ibidem, p. 63–64.
16
Ibidem, p. another
63–64.
16
Ibidem, p.
way of
137.
saying “God” or “Lord”. It seems that the earlier debate whic
16 Ibidem, p. 137.
Ibidem, p. 137.
on identifying “Memra” introduced – on the one hand – the rich
17
17
17 Ibidem, p. 99.
on identifying
Ibidem, p. 99. “Memra” introduced – on the one hand – the rich typology
15
Ibidem, p. 99.p. 63–64.
Ibidem,
 The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 121

individual books of the Targum, while – on the other hand – an in-depth exegesis of the
“Memra” introduced – on the one hand – the rich typology of the term in indi-
“logos”
vidual booksin the Fourth
of the Targum,Gospel.
while – In on
modern research
the other hand – onean may distinguish
in-depth exegesisinofTgN to Ge
the term “logos”
following in the Fourth
references of Memra: Gospel. In modern
speaking; research
creating; one may distinguish
involvement in the cult; involveme
in TgN to Gen the following references of18Memra: speaking; creating; involve-
covenant;
ment in the influencing peoplein
cult; involvement and events. influencing people and events.18
covenant;
InInTgNTgNtotoGen Gen the
the phrase “the Lord’s Memra” (‫ )ממרא דייי‬appears appears in in particular
par- when
ticular when there is a reference to God’s creating and saving activity. By ap-
is a reference to God’s creating and saving activity. By applying this phrase the trans
plying this phrase the translator commits himself, on the one hand, to present
commits
God himself, on the
in transcendence one creation,
toward hand, to present
while onGod the in transcendence
other toward creation, whi
hand in immanence
toward
the other creation
hand through
in immanenceHis Word toward which has causative
creation through His power.
Word In which
the phrase
has causative po
“the Lord’s Memra” – though “Memra” (Word) is God, this still to some extent
In the phrase
remains both in“the Lord’s from
separation Memra” and–inthough
relation “Memra”
to God. One (Word)canisseeGod,
herethis still to some e
a par-
allel between
remains boththein strongly
separation emphasized
from and relationship
in relation tobetween
God. One thecan
Father
see and
herethea parallel bet
Son, who are separate persons, and at the same time, when characterizing this
the strongly emphasized relationship between the Father and the Son, who are sep
relationship, Jesus declares: “I and the Father are one” (John 10:30).19 When
persons, on
reflecting andthe
at Gospel
the sameoftime,
John,whenone cancharacterizing
notice a certainthis relationship,
matrix of theJesuspresen-declares: “I an
tation
Father of are
the ”word”
one” (John(logos), in which
10:30). 19
When“thereflecting
Father’s word”on the and “the Son’s
Gospel word”one can not
of John,
remain in a close relationship.
certain
John matrix
5:24 says of that
the presentation
those who listen of theto”word”
the words (logos), in which
of Jesus “the Father’s
and believe in word”
the One
“the whoword”
Son’s sent Him
remain willinhave
a closeeternal life: “Verily, verily I say unto you, He
relationship.
that heareth my word (τὸν λόγον μου) and believeth on him that sent me, hath
John 5:24 says that those who listen to the words of Jesus and believe in the One who
everlasting life, and shall not come into judgment, but is passed from death
toHim
life.”will
Thehave
text eternal
implieslife:
that “Verily,
listeningverily
to theI word
say unto you, isHeequivalent
of Jesus that heareth my word (τὸν
to the
faith in God. The text is referred to in the continuation of Jesus’ speech ad-
μου) and believeth on him that sent me, hath everlasting life, and shall not come
dressed to His Jewish adversaries, in which he talks about “the Father’s word”:
judgment,
John 5:37–38: but“And
is passed from death
the Father who to sent meThe
life.” has text implies
himself that listening
testified concerning to the word of
me. You have never
is equivalent to theheard
faith his voice The
in God. nor seen
text ishisreferred
form, nor to indoes
theHis word (τὸν of Jesus’ sp
continuation
λόγον αὐτοῦ ) dwell in you, for you do not believe the One He sent.” The text
addressed
makes a clearto statement
His Jewishabout adversaries, in which
the Father’s word,hewhich
talks about
cannot“the Father’s
dwell in Jesus’word”: John 5
interlocutors
38: “And thedue to their
Father who lack
sent ofmefaith in the Son.
has himself When
testified comparing
concerning me.theYou
twohave never h
texts one can observe a close relationship between “the Son’s word” and “the
his voice nor seen his form, nor does His word (τὸν λόγον αὐτοῦ ) dwell in you, for you d
Father’s word”. The relation is so strong that the lack of faith in “the Son’s word”
believe
results in the
the One He sent.”
rejection of “the The text makes
Father’s word”aand clear statement
vice versa. Inabout the Father’s
the context of word, w
the closedwell
cannot relationship
in Jesus’between “the Son’s
interlocutors due toword”
their and
lack “the
of faithFather’s
in theword” it is comparin
Son. When
two texts one can observe a close relationship between “the Son’s word” and “the Fat
18
See: B. Chilton, Typologies of memra and the fourth Gospel, p. 91.
word”. The relation is so strong that the lack of faith in “the Son’s word” results i
19 See: T.E. Pollard, The Exegesis of John 10:30 in the Early Trinitarian Controversies,
p.rejection ofMorujao,
334–349; G. A unidade
“the Father’s de Jesus
word” comvice
and o paiversa.
em Jo 10,30,
In the context
p. 47–64; of the Ich
T. Söding, close relatio
und Vater sind eins (Joh 10,30), p. 177–199; M.S. Wróbel, ‘Ja i Ojciec jedno jesteśmy’ (J 10,30),
p.between
53–62. “the Son’s word” and “the Father’s word” it is easier to understand recommenda
to Jesus’ disciples about their abiding in His word which determine whether one is a dis

18
 122 Mirosław S. Wróbel

easier to understand recommendations to Jesus’ disciples about their abiding

eternal life: John 8:31: “To the Jews who had believed Him, Jesus said, ‘If
in His word which determine whether one is a disciple of Jesus and has eternal
eaching (ἐν life: John τῷ
τῷ λόγῳ 8:31:
ἐμῷ“To), you
the areJewsreally
who my had disciples.’”;
believed Him, John 8:51–52
Jesus said, ‘If you hold to
my teaching (ἐν τῷ λόγῳ τῷ ἐμῷ), you are really my disciples.’”; John 8:51–52
ay unto you, If a man keep my saying (τὸν λόγον τὸν ἐμo,ν), he shall never see
“Verily, verily, I say unto you, If a man keep my saying (τὸν λόγον τὸν ἐμo,ν), he
“Though you shalldonever
not know him, ”I;know
see death. him. “Though
John 8:55 If I said Iyoudid donot,not
I would
knowbe him,a I know him.
do know him If Iand
saidobey
I didhisnot,
word I would
(τὸν λόγονbe aαὐτοῦ
liar like
).” you, but I do know him and obey his
word (τὸν λόγον αὐτοῦ).”
ofiti 1 the expression
In Targum“the Lord’s
NeofitiMemra” occurs as many
1 the expression as 17 times
“the Lord’s Memra”as theoccurs as many
of creation as
in 17
thetimes as the of
description subject
the worldof theandactthe
of creation
man. Theinphrasethe description
“And it of the world
and the man. The phrase “And it was so” keeps recurring like a refrain in the
urring like a refrain in the description of creation (Gen 1:7.9.11.15.24.30) is
description of creation (Gen 1:7.9.11.15.24.30) is extended in the translation in
anslation in TgN: “And “And itit was
was so so according
according to to His
His Word”
Word” (‫)והוה כן כמימריה‬.
between the TargumicThe relation between
tradition and the Targumic
John’s Prologue tradition and John’s
is indicated by thePrologue is indi-
cated by the Midrash of the Four Nights contained in TgN Exod 12:42. The
our Nights contained
whole storyinofTgN Exod is12:42.
salvation The whole
summarized story
in this textofas salvation is
the Four Passover Nights.
s text as theThe
FourfirstPassover
of the NightsNights. is related
The firstto ofthethe
actNights
of creation, the second
is related to the Night – to the
promise given to Abraham, the third Night – is the night of leaving the land of
e second Night
Egypt –– to Exodus,
the promise and given to Abraham,
the fourth Night – the third Night
awaiting – is thewho will come
the Messiah,
to save–the
he land of Egypt world and triumph
Exodus, the fourthover the –evil.
Night In TgNthe
awaiting Exod 12:42 the first night
Messiah,
is described in the following way: “The first night: when the Lord was revealed
save the world and triumph over the evil. In TgN Exod 12:42 the first night
over the world to create it. The world was without form and void, and darkness
e followingwas way: “Theover
spread firstthenight:
face when
of the the Lord
abyss, andwas the revealed
Word (Memra)over the of the Lord was
the Light, and it shone. And He called
The world was without form and void, and darkness was spread over the it the First Night”.
The text can be compared with John’s Prologue: John 1:4–9: “In Him [in the
and the WordWord] (Memra)
was life, ofandthe the
Lord lifewas
wasthe theLight,
light of andmen.it shone.
The lightAndshines
He in the dark-
Night”. ness, and the darkness has not overcome it. There was a man sent from God,
whose name was John. He came as a witness, to bear witness about the light,
be compared with John’s Prologue: John 1:4–9: “In Him [in the Word] was
that all might believe through him. He was not the light, but came to bear wit-
was the lightness
of men.
aboutThe thelight
light.shines
The true in the darkness,
light, and the
which gives darkness
light has was coming
to everyone,
There was intoa man the sent
world. ” In John
from God,8:12 whoseandname
9:5 Jesus
wasdescribes
John. HeHimselfcame as as “the
a Light of the
world”. In 1 John 2:8 there is a reference made to the true Light: “On the other
witness about the light,
hand, that all amight
I am writing believe throughtohim.
new commandment you,He was is
which nottrue
thein Him and in
bear witnessyou,
aboutbecause the darkness
the light. The trueislight,passing awaygives
which and thelighttrue
to Light is already shining.”
everyone,
Apart from the description of the creation of the world and the man the
he world.” In John 8:12 and 9:5 Jesus describes Himself as “the Light of the
Targumic text emphasizes the creative role of the Word (Memra) in relation to
2:8 there isGoda reference
Most High madein theto blessing
the true which
Light: Melchizedek
“On the othersaid hand, I am
to Abraham (TgN Gen
14:19):
mmandment to you, which is true in Him and in you, because the darkness is
Gen 14:19 “[Melchizedek] blessed Abraham, saying: ‘Blessed be Abram by
the true Light is
God Mostalready shining.”
High, Creator of heaven and earth!’”
e description of the creation of the world and the man the Targumic text
reative role of the Word (Memra) in relation to God Most High in the
 TgN Gen 14:19 “He [Melchizedek] blessed him [Abraham], saying: ‘Blessed be A
Abraham], saying: ‘Blessed be Abram
God of Creator of heaven and earth, who by his Word (‫ )דבמימריה‬cre
Most High,
God Most High, Creator of heaven and earth, who by his Word (‫ )דבמימריה‬created the
y his Word (‫ )דבמימריה‬created the heaven
and According
earth!’”
andThe Gospel
earth!’” to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 123
The relationship between God and the Word is apparent in the text describ
The relationship between God and the Word is apparent in the text describing the c
parent in the text describing the covenant
arrangement between God and Abraham (Gen 17:7–8):
arrangement
TgN Gen 14:19 between
“He God and Abraham
[Melchizedek] blessed(Gen him17:7–8):
[Abraham], saying: ‘Bless-
):
[Abraham], saying: ‘Blessed be Gen Abram17:7–8: of “I will establish My covenant as an everlasting covenant b
ed be Abram Gen 17:7–8:of God Most “I will High, Creator
establish Myof covenant
heaven and as earth, who by his
an everlasting Word between
covenant
nbyeverlasting
his Word (covenant between
‫ )דבמימריה‬created you and Me
the anddescendants
heaven
your and earth!’” after you for the generations to come, to be your G
you and your descendants after you for the generations to come, to be your God and
ns to come, to beThe your relationship
God of and your thebetween
God God and
descendants aftertheyou.
Word Theis apparent
whole land in theoftext describ-
Canaan, where you n
ing theof your
covenant descendants
arrangement afterbetween
you. The Godwhole land of (Gen
and Abraham Canaan, where you now resi
17:7–8):
fpparent
Canaan, where
in the textGenyou now
describing reside
the
foreigner, as
covenant
I willa give as an everlasting possession to you and your descendants
17:7–8:
foreigner, “I will
I will giveestablish My covenant
as an everlasting as an to
possession everlasting
you and your covenant be-
descendants after yo
you
–8): and your descendants
tween Me and after you;
youbeand
will and
theiryour I
God.” descendants after you for the generations to come,
to bewillyour beGodtheirand God.” the God of your descendants after you. The whole land of
an everlastingCanaan, covenant between TgN Me
Genand 17:7–8: a“Iforeigner,
will establish My covenant as an everlasting coven
TgN Gen 17:7–8:reside
where you now “I willas establish MyI will give
covenant asasananeverlasting
everlastingpos- covenant betw
as an
ons to everlastingto becovenant
come, session to you
your Godand between
and and
youyour andMe
the descendants
God
your sons after afteryou
you;forandtheI will be their God.
generations to come,” as an eternal co
and you and your sons after you for the generations to come, as an eternal covenant,
to TgN Gen 17:7–8: to “I will establish My covenant as an everlasting covenant
of come,
Canaan,as anwhereeternal youcovenant,
nowMy Word reside beyour
asin a God and the God of your sons after you. And I will give th
betweenMy WordMe and youryouGod and and yourthe sonsGodafterofyou
your forsons after you. And
the generations I willasgive
to come, an the entire
you.and
you AndyourI will give theCanaan,
descendants entireyou;
after land and
where of I you now live as a foreigner, to you and your descendants.
eternal covenant,
Canaan, where to you
be innow My liveWordasyour God andtotheyou
a foreigner, God andof your
your descendants.
sons after It will
u and your descendants.
you. And I will Itpossession
will
givebe thetheir
entire land of Canaan, where you now
forever, and I will be their saving God in my20Word.” live as a foreign-20
possession forever, and I will be their saving God
20 er, to you and your descendants. It will be their possession forever, and I will be in my Word.”
myasWord.”
nt an everlasting covenant betweenTheWord. Me ”20“the Lord’s Word” in some Targumic texts, where there
phrase
their saving Godphrase
The in my “the Lord’s Word” in some Targumic texts, where there is a refer
umic
s to come,texts, aswhere there
The
an eternal is faith,
phrase a reference
covenant, to betoWord”
“theisLord’s
expanded in intointhe some Targumic
phrase “believe texts,
in the where there
Lord’s Word”.is a ref-
faith, is expanded into the phrase “believe in the Lord’s Word”.
d’s Word”. erence to faith, is expanded into the phrase “believe in the Lord’s Word”.
er you. And I will give the Gen entire
15:6land “[Abram]of believed the Lord” (‫)והאמן ביהוה‬.
Gen 15:6
Gen 15:6 “[Abram]
“[Abram] believed believed the Lord” (‫)והאמן ביהוה‬.
the Lord”
ou and your descendants. TgN Gen15:6It
TgN willGen be
15:6“Abram their
15:6
“Abram “Abram believed
believed in the Lord’s Word” (‫אברם בשם ממרא דייי‬ ‫)והיימן‬.
TgN Gen 21 believed in theinLord’s
the Lord’s
Word” (Word”‫)והיימן אברם בשם ממרא דייי‬.21
(my
‫ממרא דייי‬
Word.”‫בשם‬20‫)והיימן אברם‬.. 21
The phrase is important in the context of the Fourth Gospel where the
The phrase Theisphrase important is important in the ofcontext of theGospel
Fourth where
Gospelthe where
faith the faith in
Fourth Gospel
gumic texts, where where the
there faith
isand a in Jesus
reference
in His name –toinconstitutes
the context
a key
the Fourth
theological conception. For example, in Joh
in Jesus –
and inand Hisin nameHis nameconstitutesconstitutes a key theological
a key theological conception.
conception. For exam-
For example, in John 2:23 a
tion. For example,
rd’s Word”. ple, in John 2:23 in John 2:23
thereand and
is a3:183:18 there is
reference to apeople’s
reference to people’s
faith or lack of faith or in
faith lackHis of name:
faith John 2:23
there is a Johnreference to people’s faith or in
lack of faith at intheHisPassover
name: John 2:23 “Now w
in His name:inJohn His name:
2:23 “Now was inwhen
2:23 “Now
Jerusalemhe when he was Jerusalem
at the Passover Feast, many believed in His name when th
Feast,
many wasbelieved
in Jerusalem in His name at the when PassovertheyFeast,
saw themany signs that heinwas
believed Hisdoing.
name”;whenJohn they saw th
ed in His name
” (‫בשם ממרא דייי‬3:18 when they
‫“אברם‬Whoever
21saw the signs
‫)והיימן‬. thatbelieveshe wasin doing.”;
him is notJohncondemned,
3:18 “Whoever believes does
but whoever in him notisbelieve
not condemned, b
that he was doing.”; John 3:18 “Whoever believes in him is not condemned, but whoev
him is not is condemned
condemned,
e Fourth Gospel where thenot but already,
whoever
faith believe because
does
in Jesus – he
is condemned has not
already, because he has not believedSon
believed in the name of the only in the name of
not believe is condemned already, because he has not believed in the name of the only
of God”.
tption.
believedFor in the name
example, of
inclose
John the onlyand
2:23
God”. Son3:18 of
The
God”. relationship between the Targumic tradition and the Fourth Gos-
pel is apparent
h in His name: John 2:23 “Now The in particular
whenclose he when one compares
relationship between Johnthe12:37 with TN
Targumic to Nm and the F
tradition
14:11: The close relationship between the Targumic tradition and the Fourth Go
mic
ved tradition
in His name and whenthe Fourth
they saw
apparent Gospel
theinsigns is
particular when one compares John 12:37 with TN to Nm 14:11:
John
apparent12:37: “Although
in particular he had
when oneperformed
compares so Johnmany
12:37 signs
withinTN their presence,
to Nm 14:11:
nwithhim TN to condemned,
is not Nmthey14:11:
did notbut believe
whoever in him”.
John does
12:37: “Although he had performed so many signs in their prese
John 12:37: “Although he had performed so many signs in their presence, they
many signs in their presence,
ot believed in the name of believe thetheyonlydidinSon notof
him”.
believe in him”.
20
See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33; 25:38; 26:12.45;
mic traditionTgN
andDeut
the26:17.
Fourth Gospel is
7 with TN to Nm 20 14:11:
See also: TgN Gensimilar
4:26; 8:20; 12:7–8; in:
13:4.18;
TgN 16:13; 21:33; 22:14.16;
TgN24:3;
Lev 26:25;
21 20
See the expression Exo 6:7; 29:45; 22:33; 25:38; 26
See the similar expression in: TgN Exo 6:7; 29:45; TgN Lev 22:33; 25:38; 26:12.45; Tg
gN Lev 22:33;35:1.
25:38; 26:17.TgN Deut
26:12.45;
26:17.
many signs in their21 presence,
21 they did not
See also: TgN Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:2
See also: TgN Gen 4:26; 8:20; 12:7–8; 13:4.18; 16:13; 21:33; 22:14.16; 24:3; 26:25; 35:1.
21:33; 22:14.16; 24:3; 26:25; 35:1.
 the miraculous
TgN Num signs that “And
14:11: I havehow
donelong
among
willthem”.
they not believe in me (Memra), in spite of all
‫ )ממ‬often occurs in“Glory” relation (to theIn) andTargumic
thethe miraculous texts the
“Presence Inof
signs Targumic
term thethat “Memra”
Lord”I havetexts
TgN (‫דייי‬ done the
–Num “the term
among 14:11:In“Memra”
).Word” (‫ממרא‬
them”.
the “And Prologue –often
)how “thelongto Word”
occurs willin (‫רא‬
Gr
th
the miraculous In Targumic
‫איקר‬
signstexts thatTgN Ithe Num
have term done “Memra”
14:11: TgN
among “And Num
–them”.
“the
how 14:11:
Word”
long “And
will
‫שכינה‬
(‫ממרא‬ how
they) often long
not will they
occurs
believe ininrelation
menotJohn’s
believe
(Memrato the
he Prologue to John’sJohn “Glory”
Gospel
1:14 one in(can ) and In
‫איקר‬observe “Glory”
the a “Presence
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to TgN
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Gen Abraham
17:1
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went “And
favor up is
when
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was “O Lord, yearsifhavingoldI haveandsaid found
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TgN was do
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) wentdo TgN Gen 17:22 “And having (said these word, the Glory Yourofservant.” the Lord’s
‫דייי‬in‫שכינתיה‬
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God.
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the upWalk
) rise above
from God.
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before meWalk in truth beforeand m be
‫דייי‬ ‫שכינתיה‬ ) went ‫דייי‬
up ‫שכינתיה‬
from ) went
Abraham.” up from Abraham.”
In TgNmg perfect Gen 22:1 it is said that the Word of the Lord ( ‫דייי‬ ‫ממרה‬ ) put Abraham to th
at the Word of thein ...)in good works2:3. ...
to ”.
22Lord (‫דייי‬ ‫ממרה‬ put Abraham the
perfect See
goodalso: works TgN ”.
Gen 1:28.29;
test. In a by
14) it is emphasized further
22
the context
SeeTargumicalso:TgN TgN (TgN GenGen
Gen
tradition
22
Seethat
17:22
1:28.29; 22:14)
also:
“And 2:3.TgN
on ithaving
is Gen emphasized
said these
1:28.29; byword,
2:3. the Targumic the Glorytradition of the Lord’s that o
22 22 TgN Gen 17:22 “And having said these word, the Glory of the Lord’s Presence ( ‫איקר‬
See also:
Mount ‫איקר‬ See also:
Moria TgN Gen
TgN
the 1:28.29;
Gen
Glory22of 1:28.29; 2:3. 2:3.
esence (‫דייידייי‬
‫שכינתיה‬
‫ )שכינתיה‬went ) was ‫דייי‬revealed
up ‫שכינתיה‬
from Abraham.”
10 tothe
)See
went Lord’s
Abraham.
also: up from TgN Gen
Presence
Abraham.” (‫ )איקר שכינתיה דייי‬was revealed to Abraham.
1:28.29; 2:3.
22
See also: When TgN analyzing
Gen 1:28.29; the2:3. text about of John 22 in which Jesus speaks to Nathaniel about10
n 1:51 in which Jesus speaks to Nathaniel 22 the1:51 See also: TgN Gen 1:28.29; 2:3.
th
22
See also: TgN Gen 1:28.29; 2:3. See also: TgN Gen 1:28.29; 2:3.
heavens
ascending and openedonand
descending thethe
Sonangels of God
of Man, ascending and descending on the Son of Man, one10
one can ca
d that “Lord’s Word”TheIn TgN
(‫דייי‬ ‫ממרה‬Gen 18:1 it to
) appeared is Abraham”. In a Word” (‫ )ממרה דייי‬appeared to Abraham”.
said that “Lord’s
Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 125
close context,
Abraham is speaking to God: in“OTgN Gen
Lord, if I18:3
haveAbraham
found favoris speaking to God: “O Lord, if I have found
in your
of Your Presence eyes,
(‫שכינתך‬ ‫איקר‬do not above
) rise let theYour of Your Presence (‫ )איקר שכינתך‬rise above Your servant.”
Gloryservant.”
said that the WordInofTgNmg In TgNmg
the LordGen Gen
(‫דייי‬ 22:1
‫ממרה‬22:1 isit said
)itput is said
Abraham thatthat tothe
the Wordofofthe
Word
the the Lord
Lord (‫ )ממרה דייי‬put put Abraham t
Abraham In ato the test. In a further context (TgNisGen 22:14) it is emphasized by
en 22:14) it is test.
emphasized further
by the context
Targumic (TgNtradition
Gen 22:14)
that it on emphasized by the Targumic tradition th
the Targumic tradition that on Mount Moria the Glory of the Lord’s Presence
Mount
rd’s Presence (‫דייי‬ Moria
‫שכינתיה‬ ‫איקר‬the) was
wasGlory of thetoLord’s
revealed Abraham.
Abraham. Presence (‫ )איקר שכינתיה דייי‬was revealed to Abraham.
When
of John 1:51 in whichWhen analyzing
Jesusanalyzing the
speaks tothe text of John
text of John
Nathaniel aboutin
1:51 thewhich
1:51 Jesus Jesus
in which speaksspeaks
to Nathaniel
to Nathaniel abou
about the heavens opened and the angels of God ascending and descending on
f God ascending heavens
the and ofopened
Sondescending
Man, one andoncanthe angels
Son ofof
thecompare itGod
Man,with ascending
one can dream
Jacob’s and descending
in Gen 28:12: on the Son of Man, one
Gen 28:12: compare Gen 28:12 it with“He [Jacob]
Jacob’s had aindream
dream Gen 28:12:in which he saw a stairway resting on
the earth, with its top reaching to heaven, and the angels of God were ascending
heGen
am in which and saw 28:12 “He [Jacob]
a stairway
descending onresting
it.”
had
on the a dream
earth,inwith which its he saw a stairway resting on the earth, wi
ngels of God were topTgNreaching
Gen to
ascending heaven,
28:12
and “Andand
descending he the onangels
dreamed, it.” of andGod were aascending
behold, ladder wasandfixed
descending
on the on it.”
earth and Genits head“And reached to the height ofbehold, the heavens; and behold, the angels
ed, and behold,TgN a ladder 28:12
was fixed onhe thedreamed,
earth andand its head a ladder was fixed on the earth and its
that had accompanied him from the house of his father ascended to bear good
ens; and behold, reached
the to
tidings to
thethe
angels height
that
angels hadonof the heavens;
accompanied
high, saying: ‘Comehimandfrom behold,
and seethe theangels
pious that
manhad whoseaccompanied
im- him
age
theishouse
o bear good tidings engraved hisinfather
to theofangels the
on throne
ascended
high, of Glory,
saying: bearwhom
to ‘Come goodandyou desired
tidings to thetoangels
see.’ And behold,
on high, saying: ‘Come
the angels from before the Lord ascended and descended and observed him.”
s engraved in theseethrone
the pious man whose
of Glory, whom image
youuses is engraved
desired in the throne of Glory, whom you desired to
The Masoretic Text which the to see.’
preposition „‫ ”ב‬with the suffix for the
And
third behold,
person the angels
singular
re the Lord ascended and descended and observed him.” from
masculine before may the Lord
refer ascended
both to theand descended
ladder and toand observed him.”
Jacob.
Based on theMasoretic Hebrew text wewhich
cannot unequivocally conclude whether the an-
h uses the preposition „The ‫ ”ב‬with the suffix Text for the third uses the preposition
person „‫ ”ב‬with the suffix for the third pe
gels are ascending or descending on Jacob or on the ladder. The translators of
h to the ladder singular
LXX andsettled masculine
to Jacob. Based
the dilemma may refer
onindicating both explicitly
the Hebrew to the
text ladder
weat the and to Jacob. Based on the Hebrew tex
ladder:
whether the angels LXX
cannot Gen 28:12orκαὶ
are unequivocally
ascending ἐνυπνιάσθη
conclude
descending on καὶ
whether Jacob ἰδοὺ
the κλίμαξareἐστηριγμένη
orangels ascending orἐνdescending
τῇ γῇ on Jaco
ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ
LXX settled the on the ladder.
dilemma The translators of LXX settled the dilemma indicating explicitly at the ladd
indicating
κατέβαινον ἐπ᾽ αὐτῆς. explicitly at the ladder:
καὶ ἰδοὺ κλίμαξLXX In John’s
Gen 28:12
ἐστηριγμένη Gospel
ἐν τῇκαὶtheγῇ angels
ἐνυπνιάσθη
ἧς ἡ κεφαλὴareκαὶascending
ἰδοὺ κλίμαξ
ἀφικνεῖτο and ἐστηριγμένη
descending not ἐν τῇonγῇtheἧς lad-
ἡ κεφαλὴ ἀφικ
der but on the Son of Man: John 1:51 “And he [Jesus] said to him [Nathaniel],
θεοῦ ἀνέβαινον εἰς
καὶτὸν οὐρανόν καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ᾽ αὐτῆς.
κατέβαινον
«Truly, truly, I sayἐπ᾽toαὐτῆς. you, you will see heaven opened, and the angels of God
ascending and descending
In John’s Gospel
ls are ascending and descending not on the onangels
the the Son
ladder butofascending
are onMan.»”
the (καὶ τοὺς ἀγγέλους
and descending notτοῦ θεοῦladder but o
on the
ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου).
[Jesus] said toSon
him of Man: John «Truly,
The[Nathaniel],
1:51 “And heI[Jesus]
author of the Gospeltruly, may have saybeento said
you, to him [Nathaniel], «Truly, truly, I say to
inspired by the Targumic tradition
you will
the angels ofwhich
God see heaven
unambiguously
ascending opened,
refers toand
and descending onthe
the theangels
Son ofof
ascending and God ascendingofand
descending descending
angels in or- on the So
der to »observe Jacob called theθεοῦ justἀναβαίνοντας
man: TN Gen καὶ 28:12 “And he ἐπὶ
dreamed,
τὸν υἱὸν and
ἀναβαίνοντας καὶMan. ” (καὶ τοὺς
καταβαίνοντας ἀγγέλους
ἐπὶ τὸν υἱὸντοῦ τοῦ ἀνθρώπου ). καταβαίνοντας τοῦ ἀνθρώπου).
behold, a ladder was fixed on the earth and its head reached to the height of the
l may have been The
inspired
heavens; and author
by the of
behold, thetheangels
Targumic Gospel thatmay
tradition have
hadwhich been inspired
accompanied by the
him from theTargumic
house of tradition w
his
ending and descendingfather ascended
unambiguously of angels to
refers inbear
to the
order good tidings to
toascending
observe andthedescending
Jacob angels on high, saying:
of angels in «Come
order to observe J
and see the just man whose image is engraved in the throne of Glory, whom
called the
12 “And he dreamed, andjust man: aTN Gen was 28:12 “And he
thedreamed, and behold, a ladder was fixed o
you desired tobehold,
see.» And ladder
behold, thefixed
angels on from before the Lord ascended and
he height of the earth
descended and and
heavens; itsandhead
observed reached
behold, the”toangels
him. the height
that had of the heavens; and behold, the angels that
It seems significant
accompanied himgood that
the Jacob,
fromtidings house who hislater
ofangels on (Gen 32:25) is given the name
father
of his father ascended to bear to the on ascended to bear good tidings to the ange
Israel, is called “the just man.” This may be referred to by what John’s Jesus said
just man whosehigh, saying:
image «Come and
is engraved in theseethrone
the justofman Glory, whose image is engraved in the throne of G
e referred to by what John’s Jesus said in John He 1:47,
directed when the following words to Nathaniel: “Behold, an
He directed the following words to Nathaniel: “Behold, an Israelite indeed, in who
o Nathaniel: “Behold, an Israelite indeed, in no whom there The
deceit”. is Invisible Word of the Lord that spoke
126 LordMirosław no deceit”. The Invisible Word of the Lord that spoke to Jacob (TgN Gen 2
S. Wróbel
of the that spoke to Jacob (TgN Gen 28:10) flesh
becomes now in the person of Jesus and speaks to Nathan
becomes flesh in the person of Jesus and speaks to Nathaniel. In the promise Jesu
us and speaks to Nathaniel. In the promise Jesus Nathaniel makes thatto he will see heaven opened and the angels as
Nathaniel that he will see heaven opened and the angels ascending and descending
opened and the angels ascending and descending of God on the Son 1:51), one can notice Jacob’s experience i
(John
in John 1:47, when He directed the following words to Nathaniel: “Behold, an
of God (John 1:51), one can notice Jacob’s experience in Betel before the Wor
ce Jacob’s Israelite
experience in Betel
indeed, beforethere
in whom the Word
isbecame (Memra)
no deceit”. flesh.The Jacob’s experience
Invisible Word ofofthe communion
Lord with Go
that with became
spokeGod to Jacob flesh. Jacob’s
(TgN Gen experience of communion with God is expressed in TgN G
of communion is expressed in 28:10)
TgN “And now
Gen becomes
28:15:
behold, I amflesh
in myinWordthe person
(Memra) of Jesus
with you and shal
and speaks “Andto Nathaniel.
behold, I am In inthemy promise
Word (Memra)Jesus makes withtoyou Nathaniel
and shall thatkeephe you
will wherever you
emra) with seeyouheaven
and shallopenedkeepand youthe wherever
angelsthe youFourth
ascendinggo …”and In descending
Gospel Jesus repeatedly
on the Son assures
of God his disciples th
theone Fourth GospelJacob’sJesus experience
repeatedly assures Betel his disciples that(Memra)
He is with them for o
y assures his(John 1:51),
disciples that He canisnotice
with them for time only of aHis in
shortearthly before
presence the(John
Word 7:33; 13:33; 14:9). Aft
became flesh.time Jacob’s
of His experience
earthly presence of communion
(John 7:33; with God14:9).
13:33; is expressed in TgNthe earth He
After leaving
n 7:33; 13:33;Gen14:9).
28:15:After
“And leaving
behold, theI earth
am inHe myassures
disciplesWordabout his the presence
(Memra) with you ofand
Paraclete, who will stay wit
shall keep
disciples about the presence of Paraclete, who will stay with them forever: John 14
aclete, whoyouwillwherever
stay withyou them goforever:
…” In the JohnFourth14:16
will Gospel
ask “And IJesus repeatedly
the Father and he shall assures givehisyoudis-another Parac
ciples that He is with them for only a short time of His earthly presence (Johnhe may abide
will ask the Father and he shall give you another Paraclete, that
give you another Paraclete, that he may abide forever.” withThe youshort stay of Jesus on earth, who left the h
7:33; 13:33; 14:9). The
forever.” Aftershortleaving staythe earth on
of Jesus He earth,
assureswho his left
disciples
the house aboutofthe His Father and
on earth, who left the
presence of house
Paraclete, of HiswhoFatherwill stayand
back was
with going
to itthem(Johnforever:
14:12–28), John can
14:16 be “And
comparedI willto the short st
askthe back to
theshort
Father it he
(John 14:12–28), can be compared to thehe short
maystay of Jacob away from
compared to stayand of Jacob shallawaygivefromyou
house. another
his father’s
The firstParaclete,
reasonthat why Jacob abide
left hiswith
father’s house w
you forever. ” TheThe
house. short stay
first of Jesus
reason whyonJacob earth,left who hisleft the house
father’s houseofwas His escape
Father from the reve
left his father’s
and was house
going wasback escapeto itfrom
(Johnthe revengeEsau,
brother
14:12–28), of
canhis be who was tricked
compared to thebyshorthis twin
stay ofbrother out of h
Jacobout awaybrother Esau, who was tricked by his twin brother out of his birthright and the ble
his twin brother of from his father’s
his birthright andhouse.
theIsaac The(Gen
blessing first
fromreason whyThe
27:41–45). Jacob leftreason
other his father’s
was finding a wif
house wasIsaac escape (Gen from the revenge
27:41–45). Theofotherhis brother
reason Esau, who was
was finding tricked
a wife by his
in the land of his ance
eason was finding a wife in the land of his ancestors 28:1–2). The (Gentwo reasons can be compared to the mission
twin brother out of his birthright and the blessing from Isaac (Gen 27:41–45).
28:1–2). The two reasons can be compared to the mission of Jesus, who leaves H
compared toThe theother
missionreasonof Jesus, who leaves
was finding a wife His
house Father’s
in order
in the land ofto,hisfirstly – save
ancestors (Gen humanity
28:1–2).from death an
The two house in order to, firstly – save humanity from death and bestow it with eterna
humanity from deathreasons
and bestow can beitcompared
with eternal to the
secondly life,mission
marryof
– and HisJesus,
bride,whowhoseleavesname HisisFa-humanity.
ther’s house in order
secondly to, firstly –
– marry His bride,save whosehumanity name from death and bestow it with
is humanity.
name is humanity.
eternal life, and secondly – marry His bride, In Jacob’s
whose cycle namethere is a description of his dream
is humanity.
Indream
Jacob’sduring In Jacob’s
cycle there cycle
is athe there
description is a
of)hisdescription
dream of his dream during which the Word o
description of his which Word (‫דייי‬of‫ממרה‬the Lord
wished to during
speak to which
him (TgNthe Word
Genof28:10). Having
the Lord (‫ )ממרה דייי‬wished to speak to him (TgN Gen Gen 28:10). Having woken up up from the slee
TgN Gen 28:10). Having woken up from the the sleep Lordin which
directed His Word to him, Jacob realized that the
from the sleep in which the Lord directed His Word to him, Jacob realized that
the Lord directed His Word to him, Jacob realized that the Glory of the Lord’s Pres
, Jacob realized that the
the Glory of theGlory of the
Lord’s Lord’s( Presence
Presence ‫איקר)(שכינתיה דייי‬ was) wasindeedindeedin this place
in this place(TgN(TgNGen 29:16). In
Gen ‫דייי‬
29:16). ‫שכינתיה‬ ) was indeed in this place (TgN Gen 29:16). In Jacob’s cycle as seen in
ce (TgN Gen 29:16). InIn Jacob’scycle
Jacob’s cycle as as seen
seen in
termsin Targumic
one can terms
Targumic notice one can notice
a textual a textual
relation with the descripti
relation withtermstheone description
can notice of athe meeting
textual of Jesus
relation with with
thea description
woman of Samaria of the meeting of Je
lation with contained
the descriptionin theofFourth the meeting
Gospel.ofIn Jesus
womanTgN Gen with a
of Samaria
28:10 wecontained
find a longer in the Fourth Gospel. In T
comment
woman of Samaria contained in the Fourth Gospel. In TgNtimeGen that28:10 we fin
the Fourth describing
Gospel. Infive TgN miracles
Gen 28:10“that were worked
we comment
find for
a longer our father
describing fiveJacob at the“that
miracles were worked for o
he went forthcomment fromdescribing
Beershebafive to go to Haran.
miracles “that ” The
werefifth of theformiracles
worked our father wasJacob at the ti
“that were described
worked forinour the father
following Jacob way: at thewent timeforththat from
he Beersheba to go to Haran.” The fifth of
went forth from Beersheba to go to Haran.” The fifth of the miracles was descr
to Haran.” TheTgN fifthGen
of the 28:10 “… And
miracles wasthe fifth: when
described
following inway:our father Jacob raised the stone
the
from above following
the mouth way: of the well, the well overflowed and came up to its mouth,
and was overflowing for twenty years-all the days that he dwelt in Haran.”
The tradition might have been known to John, who at the end of the first
century in a description of Jesus’ dialogue with the Samaritam woman at Ja-
cob’s well made an allusion to the Targumic rendering. To the Samaritan
woman’s question: “Are you greater than our 12 father Jacob? He gave us the well
and drank from it himself, as did his sons and his livestock?” – Jesus replies:
 The Gospel According to St. John in the Light of Targum Neofiti 1 to the Book of Genesis 127

“Everyone who drinks of this water will be thirsty again, but whoever drinks
of the water that I will give him will never be thirsty again. The water that
I will give him will become in him a spring of water welling up to eternal life.”
(John 4:12–14).
From the comparison of the texts it follows that in Jacob’s days water welled
up only for twenty years. Jesus uses the motif to present his teaching on the
water of eternal life, which he wants to bestow on mankind.
Targum studies make it possible to understand better Jewish traditions
around which the New Testament writings were composed, including the
Gospel according to St. John which is firmly rooted in Judaism. First of all,
the Targumic studies open up space for dialogue between Judaism and Chris-
tianity, which is encouraged by the Church after the Second Vatican Coun-
cil. The teaching of the popes of our time based on the council declaration
Nostra aetate strongly emphasizes that Christianity and Judaism are related as
religious communities. By gaining a deeper insight into its own mystery, the
Church is discovering the link between itself and Judaism. It is not possible to
fully understand the teaching of Jesus Christ and the environment where the
Church was born without a reference to the Jewish world and its traditions.
Getting acquainted with and studying Targumic traditions makes it possible for
Christians to gain a deeper understanding of the Second Temple Period within
which the Church was born.
The knowledge of Targumic traditions enables a better perception of the
New Testament writings which can often be better explained thanks to Targu-
mic traditions rather than to the Masoretic text. Christian writings were com-
posed in Jewish environment and they are firmly rooted in the tradition of
Israel. The Aramaic Bible constituted a sort of bridge between the Torah and the
Gospel. Its content used in synagogal liturgy became an important part of the
emerging Christianity. In Targums one can notice a significant point of contact
between Judaism and Christianity. The Jews and the Christians of the first cen-
tury understood the Bible in the light of exegetical interpretations contained in
Targums.
The text of Targum Neofiti 1 to Genesis still requires in-depth philological,
exegetical and theological studies. Although Targumic texts are later than the
editing of the Fourth Gospel, many of the traditions preserved in them are of
ancient origin. The traditions systematically passed on to participants in the
synagogal liturgy had an unquestionable influence on the formation of the New
Testament writings, which are deeply rooted in the Jewish tradition. In the light
of the Targums the terminology and theology of John’s Gospel becomes more
comprehensible and it gains a better perspective of interpretation. The Targu-
mic terms used in synagogal liturgy, such as: “Memra”, “Yeqarah”, “Shekinah”
128 Mirosław S. Wróbel

become for the author of the Fourth Gospel a theological tool referred to Jesus
as the Messiah and the Son of God.

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