Part Three: Chapter III. Relation of the Kabbalah to the Doctrine of Philo

264:87 Στόμα κατὰ στόμα λαλήσω αὐτοῷ ἐν εἴδει. Numbers, ch. XII, 8. 264:88 ‏ה׳ כגבור יצא כאיש מלחמות יעיר קנאה.‎ (The Lord will go forth as a mighty man, He will stir up jealousy like a man of war)--Isaiah, XLII, 13. 264:89 ‏מרחם משחר לך טל ילדתד.‎ (From the womb of the dawn, thine is the dew of thy youth).--Psalms, CX, 3. 264:90 Ἐκ γαρτὸς πρὸ ἑωσφόρου ἐγέννησα δέ. 264:91 ‏זכר ונקבה ברא אתם.‎ (Male and female created He them).--Gen., I, 27. 264:92 Ἄρσεν καὶ Θῆλυ ἐποίησεν αὐτόν. 265:93 Οὖτος ὁ Θεὸς ὁ καταδείξας, τὴν γῆν καὶ ποιήσασ αὐτὴν αὐτὸς διώρισεν αὐτήν.--Isaiah, ch. XLV, 18. The three following words must he added to this passage: (blank in text--JBH) which have long since been noticed in the second verse of Genesis. 265:94 ‏מי ברא אלה‎--Isaiah, XL, 26, 265:95 ‏המוציא במספר צבאם‎ Ib. supr. See Tracy's translation. 265:96 Ὁ ἐκφέρων κατ᾽ ἀριθμὸν τὸν κόσμον αὐτοῦ. 265:97 Τῆς ἡμετέρας ψυχῆς δίχα τοῦ ἡγεμονικοῦ μήρος ἑπταχῆ σχίζεται, πρὸς πέντε αἰσθήσεισ καὶ τὸ φωνητήριον ὄργανον καὶ ἐπὶ πᾶσι τὸ γόνιμον, κ.τ.λ--De Mundi opific., p. 27, Paris ed. 266:98 ‏יצב גבולות עמים למספר בוי ישדעל‎ Deuter. XXXII, S.--ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγἐλων Θεοῦ. 266:99 I omit here Dr. Jellinek's footnote wherein he puts the opinion of the author above that of Dr. Frankel (Preliminary Studies to the Septuagint). We are not concerned here with the criticism of Frankel's opinion. What is of importance, though, is Frankel's remark that the words ‏בני אלהים‎ are sometimes translated in the Septuagint by of οἵ ἄγγελοι τοῦ Θεοῦ (the angels of God), and sometimes by υἱοὶ Θεοῦ (sons of God). To this Dr. Jellinek makes the following remark: Noteworthy is the following saying of Simeon ben Yohai: ‏ויראו בני אלהים ר׳ שמעון בר׳ יוחאי קרא להון בני דיינא, ר׳ שמעון בן יוחאי הוי מקלל לכל מאן דקרי להון בנר אלהיי.‎ "R. Simeon ben Yohai translated the words 'and the angels of Elohim saw' (Genesis VI, 2) with 'the sons of the judges,' and he cursed those who called them (Aramaic) ‏בני אלהייא‎. ‏אלהייא‎ in Aramaic has the only meaning of "gods," while ‏אלהים‎ in Hebrew means also "judges." This passage shows on the one hand how much R. Simeon ben Yohai was opposed to the conception of "sons of God;" on the other hand, the υἱοὶ Θεοῦ (sons of God) was known also among the Palestinian Jews.--Transl.

266:100 The Talmud is also acquainted with the tradition that there are seventy nations and seventy languages. Compare Shekalim, fol. 13.--Jellinek 266:101 ‏התנינים הנדולים אלין אינון שבעין ממנן רברבן על שבעין אמין ובנין כךּ אתבריאו כלחו למחי שלמין על ערעא וגוה׳‎--Zohar part I fol. 46h. 266:102 Ἑκάστῳ ἔθνει κατέστησεν ἡγύμεονον, καὶ μερὶς κύριον Ἰσραὴλ ἐστίν.--Jes. Sirach ch. XVII, 17. 267:103 The translator of Jesus ben Sirach, who lived about one hundred and fifty years before Jesus Christ, in the thirty-eighth year of the reign of Evergetes II, speaks of the Septuagint version as a work long since completed and known. 267:104 See Zunz, The Religious Sermons of the Jews, ch. VII. 268:105 Ch. XXIV; de Sacy's translation, same ch., v. 7. 268:106 ‏ישיבה של מעלה‎ (Higher Assembly). 268:107 Ch. XXIV, v.9; Sacy, Πρὸ τοῦ αἰῶνος ἀπ᾽ ἀρχῆς ἔκτισέ με. 268:108 Ch. XXIV v. 7 ff.; Sacy, v. I1. 268:109 Ch. XVII, v. 15. Μερίς κυρίον Ἰσραήλ ἐστιν. 268:110 Ὁ Θρόνος μου ἐν στύλῳ νεφέλης. 269:111 I follow here Jellinek who has "schoepferische Macht (creative power);" the original has "vertue creative (creative virtue.)"--Transl. 269:112 See especially the 1st and 24th chapter. 269:113 The author gives the translation from de Sacy; while Jellinek it from the Greek text. I follow the latter.--Transl. 270:114 See dom Calmet's "Dissertation on the author of the Book of Wisdom, in his literal commentary to the Old Testament," and Daehme, l.c. liv. II, p. 152 ff.

270:115 We believe, however, that the author was familiar with the Hebrew sources; for we find with him apocryphal legends which are otherwise met in the Midrashim of Palestine. Of such nature is the legend of the manna which had the taste of any dish desired; * also the legend of Joseph, who, it was believed, became king of Egypt, and that during the three days of darkness the Egyptians were unable to keep up any artificial light.--Wisdom, ch. XVI, 20-23. See dom Calmet's "Preface to the Book of Wisdom." 270:* This legend is also found in the Babylonian Talmud. Tract. Yoma, fol. 75. ‏כל זמן שישראל אוכלין אותו (את המן) מוצאין בו כמה טעמים‎ "As long as Israel ate the manna, they found in it any taste desired."--Jellinek