(12.) On the Ethicon's intended audience, see Teule's introduction to Memra
I, 2: xxx.
Using the Prologue of the Gospel of John as his primary source, Boyarin suggested that the memra on which he based his argument might have been identified with the logos nature of Jesus Christ by the Jews who first heard the gospel.
The other options before each translator included the scriptural "dabar," and, intriguingly, given Boyarin's treatment of the word, "memra." Yiddish freely makes use of both words; yet, when it came time to select a term by which Jews might encounter logos, each translator chose a word with no connection whatsoever to Jewish religious tradition, the plain and simple "vort."
To recap a few of the word choices made in these translations: In Krelenbaum's front matter, the book itself is not a "bukh" but a "sefer"; the title of the book is not "Neu Testament" but "Bris Chadasha." Moving into the text itself, love is not "leib" but "chesed"; truth is not "richtung" but "emes." Jesus Christ is not "Yezus Kristus" (as would be perfectly acceptable in Yiddish and more respectful than the available nicknames); he is, instead, "Yeshua HaMoshiach." And yet "word"--"logos"--is not the "dabar" of Genesis, not the "memra" of the Targums, but "vort." Arguably, the most important word theologically in the Gospel is not rendered with the loshn koydesh, the holy tongue, but with the vernacular.
(11.) The term memra
, equivalent to the Greek logos, is inserted in Deuteronomy, for example, close to fifty times to avoid depicting the Deity anthropomorphically, performing tasks like humans or having a body.
Inglisian summed up what can be known of the Armenian Xacecar but here too, no mention can be found of Isaac's Memra.(6) Even here the Memra on the Parrot does not appear.
The Memra on the Parrot is an astonishingly vivid testimony to the most agitated period of the controversy in Antioch.
The memra is written with all the charm and qualities of the best old Syriac religious poetry.
He also shows that Philo's Logos shares conceptual similarities to Memra
and may have been influenced by it.
I would like to close the review by drawing attention to Barker's fresh and incisive discussion of the Memra (pp.
Moreover, the Palestinian Targums use Memra much more frequently than Onkelos, and not only as a |verbal buffer'.
Job 1: 21 brings in the favourite parapharase |Word' to avoid speaking of God's direct action - |The Memra
of the Lord gave and the Memra
of the Lord has taken away' - yet in many another gruesome picture of God in action, as in 9: 17ff or 16: 7ff., no discomfort seems to have been felt.