Благовествующий Сион

...One example that is widely accepted involves the proverb ‘Do not give what is holy to dogs, nor throw your pearls before pigs’ in Mt. 7.6. The parallelism would lead us to expect some precious object in the first clause which would correspond to the pearls of the second, and indeed, the Aramaic word קדשא (‘ring’) could also be misread as ‘holy’. This word has turned up in the Qumran Targum to Job 38.8 in the phrase קדש חד די דהב (‘a ring of gold’), and it is quite plausible that the Greek of Matthew reflects a mistranslation of an originally Aramaic proverb.

Rev 12:7 καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁ Μιχαὴλ καὶ οἱ ἄγγελοι αὐτοῦ τοῦ πολεμῆσαι μετὰ τοῦ δράκοντος.

Charles shows that this is a literal translation of a Hebrew construction, already followed by the LXX in several passages. “Thus in the Hebrew the subject before לְ and the infin. is in the nom., and the Greek translators have literally reproduced this idiom in the LXX.” The original Hebrew is then taken to be מִיכָאֵל וּמַלְאָכָיו לְהִלָּחֵם בַּתַּנִּין Michael and his angels had to fight with the Dragon.

4 So he assembled all the leading priests and scholars of the people and inquired of them, saying, “Where will the mashiaḥ be born?”
5 They told him, “In Beit-Leḥem of Yehudah, for this is how it was written by the prophet:

Я давно переводил его.

6 ‘You, O Beit-Leḥem of the land of Yehudah, are not leas

for from you will go forth a ruler who will shepherd my people Yisra’el.’”
And you Beit-Leḥem of the land of Yehudah—this verse comes from Micah

om you will go forth a ruler for me in Israel. I do not know who made this translation error—whether it was the Frenchman who translated it from the Greek, or whether it was the person who originally translated it into Greek from the Hebrew. We stipulate in chapter 16 that Mattai was written in Hebrew.

На самом деле цитата у Матфея не совпадает ни с масоретским текстом, ни с Септуагинтой, а её конец взят из 2Цар. 5:2 = 1Пар. 11:2. Но интуиция Соловейчика

e—for he knew he would need to search for the children that were born during that time and after. His int

ention was to kill the boy, which we know from his actions and from the plot he devised in v

This is even a clearer reference to Exodus 1:24 and BT Soṭah 12b. It is perplexing that Soloveitchik did not make the connection to Moses’ birth that seems to be strongly implied here.

8 He sent them to Beit-Leḥem, saying, “Go. Thoroughly search out the matter of the boy. When you have found him, tell me, so that I may go and bow down to him, too.”

Thoroughly search out—he intended to deceive them.

2 They said, “Where is the king of the Yehudim who was born? For we have seen his star in the east and have come to bow down to him.”

Where is the king of the Yehudim?—the wise men were stargazers, as it is written: “We have seen his star in the east.” The stargazers were very wise and were not mistaken about all things entirely, as it is said: Let them stand up and save you now, the scanners of heaven, the stargazers, who announce month by month what will come upon you (Isaiah 47:13). And it is said in the midrash (Vayeshev, chap. 5): “ ‘That which will’ and not ‘all that which will.’ ” This means that they do not see everything completely. Thus, the stargazers saw that he was born but not where he was born; hence, they ask, “Where is the king of the Jews?”

3 When King Hordos heard their words, he was disturbed, and all of Yerushalayim along with him.

Was disturbed—for Herod was a servant of a Hasmonean king, as we find in BT Bava Batra 3b. And the king promoted him above all the commanders, for he was successful in battle. Afterward, he killed his benefactor and appointed himself as king. Therefore, when he heard that the king of the Jews was born, he feared that he would be overthrown. For this is what King Solomon said: A servant who is pampered in his youth will come to a bad end (Proverbs 29:21).

This also may refer to Pharaoh’s fear that an Israelite would arise to overthrow him (he also heard that prophecy through one of his magicians) and thus decreed that all firstborn male Jews be killed. This led to Moses being raised in Pharaoh’s house and, in the course of time, overthrowing his authority regarding the Israelites’ freedom from slavery. See Exodus 1:22 and BT Soṭah 12b.

1 In the days of King Hordos, when Yeshua was born in Beit-Leḥem of Yehudah, magi came from the land of the east to Yerushalayim.

In the days of King Hordos—that is, Herod I (aka Herod the Great).

Now let us search through the Talmud in all the sources that mention Yeshua of Nazareth, and we shall see that nothing evil is spoken against Yeshua (the one called “Messiah”) at all, although we do not deny that there was a dispute between the two sects—between the Pharisees and Essenes. The sages of the Talmud were Pharisees, and Yeshua and all those who accompanied him were from the Essene sect, as we will clarify later. But every dispute about Yeshua that we find only concerns how man should conduct himself in accordance with the Torah, in order that he may be able to walk on the path of life, worshiping YHWH who is one, as will be explained.

24 Yosef woke up from his sleep and did what the angel of YHWH had commanded. He brought Miriam into his house,
25 but he did not know her until after she had given birth to a son [her firstborn]. And they named him Yeshua.

’akov and Yosei and Shimon and Yehudah?” However, Professor Biesenthal, in his commentary on Luke 2:7, put forth this opinion and decided that she did not have any other children. He has his evidence, but there is nothing compelling about it. However, for our purposes, it does not matter whether she had other children; but this we know for certain: that after the birth of Yeshua, Yosef lived with Miriam as everyone who is married does, for this is what the writing says: “He did not know her until after she had given birth to a son, her firstborn.” This means that after she gave birth, he knew her.

Соловейчик указывает: из Евангелия следует, что Иосиф и Мария после рождения Иисуса жили нормальной супружеской жизнью; вероятно, у них родились и другие дети, названные его братьями.

Коль Коре на Мф. 1:24—25 (P. 72)

4 chief priests The term “chief priests” in the plural is relatively rare in rabbinic sources. There was, of course, only one high priest at a time. The term “chief priests” probably refers to the priestly families from whom the high priests were selected, or those who served a term as high priest.
the scribes of the people “The learned,” Heb. soferim, a term used synonomously with hakhamim, the learned class of the Pharisaic party.
5 for so it is written by the prophet See above to Matt. 1.22 (p. 6). The verse here differs from the MT and from the LXX. It is a combination of Mic. 5.1 with the last clause assimilated from 2 Sam. 5.2.
9 When they had heard the king Perhaps in the Semitic sense of “and obeying the king.”
the star ... went before them A star standing over a spot indicates a momentous occasion; e.g., a star stood over Jerusalem shortly before the destruction of the city.
11 they offered him gifts, gold and frankincense and myrrh Gifts for the Messiah offered both by Jews and non-Jews is well attested to in rabbinic literature. Gold and frankincense were costly gifts worthy of a king; cf. Isa. 60.6, they shall bring gold and frankincense.
frankincense and myrrh See Cant. 3.6.

1 Bethlehem of Judah Emphasizing the city of David’s birth, an appropriate place for the birth of the Messiah.
Herod the king Herod the Great, an Idumaean by ancestry, a friend of Julius Caesar. He became governor of Galilee in 47 B.C.E. and was given the title of king of Judea in 40 B.C.E. by Antony and Octavius. He died in 4 B.C.E. The cruelty of Herod’s reign is well attested in antiquity.
the wise men The magi, wise men from the East. The magi originally were priests of Persia, noted as astrologers and masters of divination. “Magi” later became a general term for magicians and sorcerers. The magus appears not infrequently in Jewish sources as magush or am'gusha. The magi here represent the nations of the world who come to proclaim the birth of the savior.
2 king of the Jews I.e., the Messiah of the royal family. The king was anointed originally by a prophet (1 Sam. 1.10; 1 Kings 19.16; 2 Kings 9.6) and was called “God’s anointed” (I Sam. 24.6, 10; 26.16), later shortened to “the anointed,” Heb. mashiaḥ, Gr. christos. See above p. 6.
We have seen his star in the East More properly “we saw his star at its rising,” cf. Ps. 113.3. The appearance of a star or of a phenomenon of light accompanying the birth of a hero or a worthy is commonplace in legend. For example, it was predicted that Alexander the Great was destined to conquer all of Asia from the appearance of a bright constellation on the night of his birth. In late Jewish sources, too, one finds this motif:

Далее даны примеры о звезде при рождении Авраама, усилении солнца при рождении Исаака и свете в доме при рождении Моисея. Вообще это популярный позднеантичный мотив: см. в Первой книге Еноха о Ное, в апокрифах — о свете в яслях Христа.

The star also symbo

lizes the Messiah. The classic passage which is used to support this is Num. 24.17, A star rises from Jacob, a meteor [shevet] comes forth from Israel. This verse is frequently interpreted as referring to Simeon bar Koziba (Kokhba), who led an unsuccessful rebellion against Rome in 132 С.E. “R. Simon bar Yoḥai taught: ‘My teacher Akiba would expound, A star rises from Jacob, Koziba rises from Jacob. R. Akiba when he would see Bar Koziba he would recite, ‘This is the Messiah King.’ ”
to worship him The Gr. proskunēin is regularly used to translate Heb. lehishtaḥavot, “to prostrate oneself,” especially before a king; cf., e.g., Ps.

72.11.

Частные замечания, из которых наиболее интересны связь звёзд, солнца или света вообще с рождением героев и мессианское (довольно известное, впрочем) толкование Чис. 24:17.

Lachs на Мф. 2:1—2 (P. 8—9)

#матфей2 #lachs

The Visitation of the Magi (Matt. 2.1—12)

Both Matt, and Luke record the birth of Jesus in Bethlehem, but in all else the two narratives differ. In Matt., he is born in Joseph’s house (2.11), while in Luke he is born in a manger because there was no room at the inn (2.7). Luke has the visitation of the shepherds, Matthew the visitation of the Magi. Matt, tells of the flight into Egypt, Luke recounts the birth rites of circumcision (2.21) and the purification of Mary (2.22-24), and then the return of Joseph and Mary to Nazareth (2.39).
The choice of Bethlehem, common to both, as the place of Jesus’ birth is more theological than historical. It is closely connected with David and the messianic claim, and Mic. 5.2 is cited to support this claim. Most likely he was born in Nazareth in Galilee. He is called the Nazarene, his followers, Nazarenes, and the Roman inscription on his cross stated that he was of Nazareth. Jesus is said to refer to the town as his patris, his place of birth or ancestral home.

Honored reader, I have brought these two opinions before you, this one saying this and the other saying that, and meanwhile the flame of the controversy has not subsided. However, with all due respect to my Jewish and Christian brothers, they have both interpreted this verse of ours incorrectly. See now, dear reader, that from verse 20, beginning with He was thinking until verse 24, beginning with Yosef woke up, everything Yosef saw was in a dream, as it is written, And an angel of YHWH appeared to him in a dream. And the angel explained: “She will give birth to a son and you shall call his name Yeshua, for he will save his people from their sins”; and the angel again said to him in the dream: “In order to fulfill the word of YHWH that he spoke through the prophet.” This means that just as the prophecy of Isaiah was fulfilled to Ahaz when he told him that his wife would “conceive and bear a son and shall call his name Immanuel,” so, too, the child that will be born of Miriam shall be called Yeshua, for he will save his people from their sins.
Therefore, the prophecy is not cited here because she became pregnant but because of the name they gave him. This is why the name El Immanu (i.e., Immanuel, God is with us) is repeated. This is only about the name, not the pregnancy. Look further on in chapter 7, concerning the prophecy of Jeremiah, and you will see that it is the same there. Now the difficulty that our Jewish brothers have with the New Testament is gone, and in these words there is the power to quiet the baseless hatred in the heart of everyone who understands.