Texts in Conversation
Genesis 21 says that God is with Abraham, but the Aramaic translation in Targum Onkelos says that the “Memra” is with him, following a pattern in the Targums of using it as an intermediary for God to remove physical depictions.
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2500 BCE
1000+ CE
Genesis 21:22
Hebrew Bible
21 He lived in the wilderness of Paran. His mother found a wife for him from the land of Egypt. 22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you in all that you do. 23 Now swear to me right here in God’s name that you will not deceive me, my children, or my descendants. Show me, and the land where you are staying, the same loyalty that I have shown you.”
Date: 750–400 BCE (based on scholarly estimates)
Onkelos Genesis 21:22
Targum
21 And he lived in the wilderness of Paran, and his mother found him a wife from the land of Egypt. 22 And it was at that time that Abimelech and Phicol, commander of his army, spoke to Abraham, saying, The Memra of the Lord is your Helper in everything you do; 23 and now swear to me here, by the Memra of the Lord, that you will not deceive me, nor with my son, nor with my grandson; and that according to the good which I have done to you, you will do with me and with the land in which you are a foreigner.
Date: 50–500 CE (based on scholarly estimates)
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Notes and References
"... Again, as with “glory,” the targumists use the “Presence” of God as a way of accounting for the wording of the Hebrew text, without the suggestion that God is visible or limited to one place; the Shekhinah both is and is not God. Besides “glory” and “presence,” the targumists use “word,” “command,” or “utterance” (Memra) to render speech by and about God. The use of Memra across the Targums is unsystematic, but the core of its meaning seems to be that God acts in and through his powerful commands, so that in any context of God’s speech or action the Memra, like “glory” and “presence,” can stand for God himself ... The literature on the use of Memra in the Targums is massive, largely because, for many years, many interested parties have wished to assert (or deny) its relevance as background for the Logos concept found in Philo and in the Gospel of John ..."
Edward M. Cook, “The Interpretation of the Hebrew Bible in the Targums,” in A Companion to Biblical Interpretation in Early Judaism, ed. Matthias Henze (Grand Rapids: Eerdmans, 2012), 92–117.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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