Freethought & Rationalism Archive

stephan huller · 01-27-2012, 08:46 PM

I stumbled upon something very interesting in Jastrow today (= the cheapest Aramaic Dictionary). Jastrow says some that indicates that in some dialects of Jewish Aramaic חֶבְי֥וֹן or 'hidden' one/place was pronounced 'Ebion.' Why is this important? Well, Tertullian in his Prescription (which was clearly a Latin loose translation/reworking of an older Greek work probably by Irenaeus) makes reference to the heretic as Hebion not Ebion and ignores the 'poor' etymology.

There is all kinds of confusion about 'Ebion' or the 'Ebionites.' But the idea that Epiphanius just 'invented' the idea that a person named Ebion was head of the Ebionites is impossible given Tertullian (or Irenaeus's) reference to 'Hebion.'

Now we see in Epiphanius a notion that some of the Ebionites believed in Elxai (= the hidden power). At least I remember that being there. Now notice what happens when we look to Habakkuk 3:4:

Quote:

A prayer of Habakkuk the prophet. On shigionoth.
LORD, I have heard of your fame;
I stand in awe of your deeds, LORD.
Repeat them in our day,
in our time make them known;
in wrath remember mercy.

God came from Teman,
the Holy One from Mount Paran.
His glory covered the heavens
and his praise filled the earth.
His splendor was like the sunrise;
rays flashed from his hand,
where his power was hidden (וְשָׁ֖ם חֶבְי֥וֹן עֻזֹּֽה or as the Jewish mystics read the sentence 'Yesh his hidden power')

Do you start to see what I am thinking? If not let's turn to Tertullian's (or Justin's) original 'correction' of the Marcionite claim that the God who manifested himself through Jesus was NOT unknown to the Jewish scriptures.

Quote:

You [Marcion] ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him" ----Him, that is, not Moses or Elias any longer. The voice alone, therefore, was enough, without the display of Moses and Elias; for, by expressly mentioning whom they were to hear, he must have forbidden all others from being heard. Or else, did he mean that Isaiah and Jeremiah and the others whom he did not exhibit were to be heard, since he prohibited those whom he did display? Now, even if their presence was necessary, they surely should not be represented as conversing together, which is a sign of familiarity; nor as associated in glory with him, for this indicates respect and graciousness; but they should be shown in some slough as a sure token of their ruin, or even in that darkness of the Creator which Christ was sent to disperse, far removed from the glory of Him who was about to sever their words and writings from His gospel. This, then, is the way how he demonstrates them to be aliens, even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act? I suppose He would have imitated the frowardness (of heresy), and revealed them just as Marcion's Christ was bound to do, or at least as having with Him any others rather than His own prophets!

And there follows Tertullian's preservation of Justin's original citation of Hab. 3.4 to explain the Transfiguration:

Quote:

So the Father has put into the Son's charge the new disciples, by first displaying Moses and Elijah along with him in his excellence of glory, and thus granting them release, as having at length fully discharged their office and dignity—so that for Marcion's benefit confirmation might be given of this very fact, that there is even a sharing of Christ's glory with Moses and Elijah. We find also in Habakkuk the complete outline of this vision, where the Spirit speaks in the person of the apostles sometime to be, Lord, I have heard thy hearing and was afraid. (Hab 3.2) What hearing, other than of that voice from heaven, This is my beloved Son, hear him? I considered thy works and was astounded. (Hab 3.2) ... And once more, Habakkuk again, His virtue covered the heavens, with that cloud, and his glory will be as the light, (Hab 3.4) the light with which even his garments glistered. And if we call to mind the promise to Moses, here it will be seen fulfilled. For when Moses asked to have sight of the Lord, and said, If now I have found grace in thy sight, manifest thyself to me, that I may knowledgeably see thee, what he looked for was that aspect in which he was to live his human life, which as a prophet he was aware of—but God's face, he had already been told, no man shall see and live—and God answered, This word also which thou hast spoken, I will do it for thee. And again Moses said, Shew me thy glory: and the Lord answered, concerning the future, as before, I will go before <thee> in my glory, and what follows. And at the end, And thou shall see then my later parts, not meaning his loins or the calves of his legs, but the glory he had asked to see, though it was to be revealed to him in later times. In this glory he had promised to be visible to him face to face, when he said to Aaron, And if there shall be a prophet among you, I shall be known to him in a vision, and shall speak to him in a vision, not as to Moses: to him I shall speak mouth to mouth, in full appearance, the full appearance of that man- hood which he was to take upon him, and not in an enigma. For even if Marcion has refused to have him shown conversing with the Lord, but only standing there, even when standing he stood mouth to mouth with him, and face to face, as it says, not outside of him, looking towards the glory that was his, and of course in full view. So at his departure from Christ he retained the light of that glory precisely as he did at his departure from the Creator: as then he dazzled the eyes of the children of Israel, so now he dazzles the eyes of blinded Marcion, who has failed to see how this evidence tells against himself.

Now it doesn't take a rocket scientist to see that the original text of Justin identified the entire passage in Habakkuk as having foreknowledge of the Transfiguration. That was Justin's original point and his argument was certainly that the god who manifested himself on the mountain was the 'hidden power' or what was formerly the hiding of his power (hebion uzzoh) in previous ages. Justin only took exception with the notion with a fringe group of heretics who apparently thought that nothing in the OT had any foreknowledge of what was to come.

Tertullian however has edited the original text in such a way that he added references from Zechariah and Exodus to make a new argument that this god who was manifest on the mountain was the same god who made his revelation to Moses. This was not the original point of the author who cited Habakkuk to prove foreknowledge. Why so? Because of the reference to the 'hiding of god' (hebion uzzoh) which conveniently goes missing in the final Catholic editor of the text.

stephan huller · 01-27-2012, 09:04 PM

Of course as almost no Christians have any idea WTF Judaism is about they wouldn't know that the early kabbalist Joseph ben Gikatilla equates this line as the manifestation of the 'hidden power' of God

http://books.google.com/books?id=u6f...wer%22&f=false

The Hasidim too understand Hab 3:4 to a confirmation that at least part of God was hidden from mankind:

http://books.google.com/books?id=dVJ...3A4%22&f=false

stephan huller · 01-27-2012, 09:14 PM

Gikatilla clearly has a tradition he is following to understand 'yesh' as a hidden power. It was the very early text of the Bahir which makes plain how Hab 3:4 was always interpreted by Jews:

Quote:

Bahir 187. The fear of God is the one that is higher. It is in the palm of God’s hand. It is also His Force. This palm (kaf) is called the pan of merit (Kaf Zechut). This is because it inclines the world to the pan of merit. It is thus written (Isaiah 11:3), “I will grant him a spirit of the fear of God, and he will not judge by the sight of his eyes, he will not admonish according to what his ear hears.”

He will incline all the world to the pan of merit. From there counsel emanates, and from there health emanates to the world. [It is also written,] (Genesis 49:24) “From there is the Shepherd, the Stone of Israel.” This is the place that is called “There" (= yesh). Regarding this, it is written (Habakkuk 3:4), “and His hidden Force is yesh (= 'there')."

Justin's idea that Habakkuk is foretelling the manifestation of Jesus the hidden power of God is clearly derived from Jewish mystical circles.

stephan huller · 01-27-2012, 09:19 PM

a simple explanation of yesh

http://www.hebrew4christians.com/Gra...ossession.html

Interestingly the earliest nomen sacrum employ the first two letters of the sacred names. Did the original 'Hebrew' gospel just reference 'yesh' throughout? The mystical concept of yesh is fundamental to Judaism.

stephan huller · 01-27-2012, 09:59 PM

And here is where things go full circle. Because yesh doesn't just mean substance but 'wealth' according to Jastrow. We can now be certain that 'Ebion' (or 'Hebion') was created as a reaction against the early Christian interest in 'yesh' (= Yeshu, Jesus as nomen sacrum?) and was rooted in Hab 3:4, in the very manner we saw in the kabbalistic tradition. In other words, we have found a very important clue that the gospel was developed as a mystical text in the stream of early mystical texts.

stephan huller · 01-27-2012, 11:56 PM

Clement of Alexandria identifies the Cross with the 'hidden power' of Hab 3:4:

Quote:

To the sons, then, who come to Him, the Father gives the calf, and it is slain and eaten. But those who do not come to Him He pursues and disinherits, and is found to be a most powerful bull. Here, by reason of His size and prowess, it is said of Him, “His glory is as that of an unicorn.” [Numb. xxiii. 22]. And the prophet Habakkuk sees Him bearing horns, and celebrates His defensive attitude—“horns in His hands.” [Hab. iii. 4] Wherefore the sign shows His power and authority,—horns that pierce on both sides, or rather, on all sides, and through everything. And those who eat are so strengthened, and retain such strength from the life-giving food in them, that they themselves are stronger than their enemies, and are all but armed with the horns of a bull; as it is said, “In thee shall we butt our enemies.” [http://www.ccel.org/ccel/schaff/anf0....iv.ix-p241.1]

stephan huller · 01-28-2012, 09:53 AM

Has anyone ever noticed how radically different Irenaeus's text of Habakkuk is here. Irenaeus connects the passage with 'Jesus's advent in Bethlehem.'

Quote:

Again, that it should not be a mere man who should save us, nor [one] without flesh—for the angels are without flesh—[the same prophet] announced, saying: “Neither an elder, [Grabe remarks that the word πρέσβυς, here translated “senior,” seems rather to denote a mediator or messenger] nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free.” [Isa. lxiii. 9] And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.” [Isa. xxxiii. 20]. And that it was not a mere man who died for us, Isaiah says: “And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them.” [Irenæus quotes this as from Isaiah on the present occasion; but in book iv. 22, 1, we find him referring the same passage to Jeremiah. It is somewhat remarkable that it is to be found in neither prophet, although Justin Martyr, in his dialogue with Trypho, chap. lxxii. and notes, Dial. with Trypho, in this volume, brings it forward as an argument against him, and directly accuses the Jews of having fraudulently removed it from the sacred text. It is, however, to be found in no ancient version of Jewish Targum, which fact may be regarded as a decisive proof of its spuriousness]. And Amos (Micah) the prophet declares the same: “He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea.” [Mic. vii. 9]. And again, specifying the place of His advent, he says: “The Lord hath spoken from Zion, and He has uttered His voice from Jerusalem.” [Joel iii. 16; Amos i. 2] And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus says the prophet Habakkuk: “God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains.” [Hab. iii. 3, 5]. Thus he indicates in clear terms that He is God, and that His advent was [to take place] in Bethlehem, and from Mount Effrem which is towards the south of the inheritance, and that [He is] man. For he says, “His feet shall advance in the plains:” and this is an indication proper to man.

Notice that Irenaeus has completely removed the 'offending passage' from Habakkuk! Let's compare the two passages (notice that the editor points to Irenaeus elsewhere attributing a passage of Isaiah to Jeremiah). Where as Irenaeus has:

Quote:

God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains

Our surviving Hebrew text reads:

Quote:

God came from Teman, the Holy One from Mount Paran. His glory covered the heavens and his praise filled the earth. His splendor was like the sunrise; rays flashed from his hand, where his power was hidden. Plague went before him; pestilence followed his steps.

I have highlighted only the most general parallels. Clearly Irenaeus has a bizarre version of Habakkuk which substituted 'before his face shall go forth the Word' for the original reference to 'Yesh the hidden power.' 'Teman' is taken to mean 'south.' I wonder if that was accidental ...

stephan huller · 01-28-2012, 10:06 AM

Notice irenaeus is referencing the alleged Jewish “corruption” of scripture. Irenaeus was the real guilty party

stephan huller · 01-28-2012, 11:25 AM

I should also mention that Irenaeus's Habakkuk DOES NOT resemble the LXX.

stephan huller · 01-28-2012, 12:09 PM

A typical kabbalistic exposition involving yesh (= 310) being equal to God (= 31)

Where is this light stored? Proverbs 8:21 says:

My loved ones will inherit from there and I will fill their storehouses. אהבי יש ואצרתיהם אמל להנחיל

The Shaarey Orah reveals to us the key word is ‘there’ – Yesh – יש which has the value of 310 and refers to 310 storehouses of reward in the world to come and a tithe in this world. The Torah states that one should give a 1/10th of what one earns to charity. Hashem in his kindness tithes from the good stored up for us. G-d’s Name EL - אל, gematria 31, associates with the sefirah of Hesed – kindness. This is 1/10th of Yesh.[1769] The word Yesh associates with the presence of G-d, i.e. the ultimate reward:

וייכץ יעקב משנתו ויאמר אכן יש השם במקום הזה ואנכי לא ידעתי
And Jacob awoke from his sleep and said truly there is Hashem in this place and I knew it not.
(Genesis 28:16)

The Hebrew word Yesh appears superlative since a better translation would read, “And Jacob awoke from his sleep and said truly Hashem is in this place and I knew it not.” Yesh is providing an additional emphatic thought. Yesh refers to something else that is stored away for us and experienced only fleetingly in our world. ‘Yesh Hashem – There’s Hashem’ is the highest reward in the world to come.

The 310 storehouses are said to have 310 guards in the world of Gevurah that prevent the bounty from descending.[1770] These guards were put in place because of doubt expressed by the Israelites in the desert:

Text ‎19-2: There are 310 Storehouses

Is there Hashem close to us or not? היש השם בקרבנו אם-אין

And the name of the place was called Massah-trying, and Meribah-strive,
because of the striving of the children of Israel,
and because they tried the Lord saying:
‘Is the Lord among us, or not?’
(Exodus 17:7)

HaYesh YHVH in our midst or AYN

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01-27-2012, 09:04 PM	#2
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Of course as almost no Christians have any idea WTF Judaism is about they wouldn't know that the early kabbalist Joseph ben Gikatilla equates this line as the manifestation of the 'hidden power' of God http://books.google.com/books?id=u6f...wer%22&f=false The Hasidim too understand Hab 3:4 to a confirmation that at least part of God was hidden from mankind: http://books.google.com/books?id=dVJ...3A4%22&f=false

01-27-2012, 09:19 PM	#4
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	a simple explanation of yesh http://www.hebrew4christians.com/Gra...ossession.html Interestingly the earliest nomen sacrum employ the first two letters of the sacred names. Did the original 'Hebrew' gospel just reference 'yesh' throughout? The mystical concept of yesh is fundamental to Judaism.

01-27-2012, 09:59 PM	#5
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	And here is where things go full circle. Because yesh doesn't just mean substance but 'wealth' according to Jastrow. We can now be certain that 'Ebion' (or 'Hebion') was created as a reaction against the early Christian interest in 'yesh' (= Yeshu, Jesus as nomen sacrum?) and was rooted in Hab 3:4, in the very manner we saw in the kabbalistic tradition. In other words, we have found a very important clue that the gospel was developed as a mystical text in the stream of early mystical texts.

01-28-2012, 10:06 AM	#8
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Notice irenaeus is referencing the alleged Jewish “corruption” of scripture. Irenaeus was the real guilty party

01-28-2012, 11:25 AM	#9
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	I should also mention that Irenaeus's Habakkuk DOES NOT resemble the LXX.

01-28-2012, 12:09 PM	#10
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	A typical kabbalistic exposition involving yesh (= 310) being equal to God (= 31) Where is this light stored? Proverbs 8:21 says: My loved ones will inherit from there and I will fill their storehouses. אהבי יש ואצרתיהם אמל להנחיל The Shaarey Orah reveals to us the key word is ‘there’ – Yesh – יש which has the value of 310 and refers to 310 storehouses of reward in the world to come and a tithe in this world. The Torah states that one should give a 1/10th of what one earns to charity. Hashem in his kindness tithes from the good stored up for us. G-d’s Name EL - אל, gematria 31, associates with the sefirah of Hesed – kindness. This is 1/10th of Yesh.[1769] The word Yesh associates with the presence of G-d, i.e. the ultimate reward: וייכץ יעקב משנתו ויאמר אכן יש השם במקום הזה ואנכי לא ידעתי And Jacob awoke from his sleep and said truly there is Hashem in this place and I knew it not. (Genesis 28:16) The Hebrew word Yesh appears superlative since a better translation would read, “And Jacob awoke from his sleep and said truly Hashem is in this place and I knew it not.” Yesh is providing an additional emphatic thought. Yesh refers to something else that is stored away for us and experienced only fleetingly in our world. ‘Yesh Hashem – There’s Hashem’ is the highest reward in the world to come. The 310 storehouses are said to have 310 guards in the world of Gevurah that prevent the bounty from descending.[1770] These guards were put in place because of doubt expressed by the Israelites in the desert: Text ‎19-2: There are 310 Storehouses Is there Hashem close to us or not? היש השם בקרבנו אם-אין And the name of the place was called Massah-trying, and Meribah-strive, because of the striving of the children of Israel, and because they tried the Lord saying: ‘Is the Lord among us, or not?’ (Exodus 17:7) HaYesh YHVH in our midst or AYN

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