Sárospataki Füzetek 16. (2012)
2012 / 3-4. szám - TANULMÁNYOK - Jaap Dekker: A Szolga és a szolgák Ézsaiás próféta könyvében
Jacob j. T. Doedi ns break down all the sons of Sheth”.38 The expression ‘sons of Sheth’ in Num 24:17 in its turn has been explained as ‘sons of strife’ with the help of Jer 48:45c Ixs ’22 Toi?! ***? '>“NrT, “it has consumed the forehead of Moab, the hairy skull of the sons of strife”.39 Others see in the expression tyX ynb a reference to the nomadic tribe of the Sutu, who are mentioned in Egyptian texts.40 Anyhow, in Num 24:17c the no ’23 are mentioned in parallel to Moab, which suggests that the expression refers to a tribe in the Transjordan.41 I could find only one author, who suggests that the passage from 4Q417 in which the n’O "2 are mentioned, refers to the tradition about the fall of the angels during the time of the sons of Seth.42 If true, this would be the earliest reference to a Sethites-interpretation. Yet much remains unclear. So much can be said that the wisdom text 4Q417 appears to mention the ri’ffl '22 as opponents of God43 44 in contrast to the line of Enosh and to a ‘spiritual people’ irn c'j.u The result of this short excursion to Qumran is, that there is no clear evidence that the expression tyXynb as mentioned in 4Q417 refers to Sethites. There is even less evidence that this wording somehow refers to a Sethites-interpretation of the story about the ‘sons of God’ in Gen 6:1-4. This means that also this road turns out to be a dead-end. 5. The Syriac Church Fathers As far as present knowledge goes, it therefore only can be demonstrated that patristic exegesis went on with the heritage from the Jewish Second Temple period interpretation, when Gen 6:1-4 is considered. For quite a time, patristic exegesis represented the angels-interpretation.45 38 Cf. Daniel J. Harrington, Wisdom Texts from Qumran (London: Routledge, 1996), 55. Numbers 24:17 Is quoted more often in the Qumran scrolls, namely in 4Q175:13; 1QM col. XI:6; CD-A col. VII:21. 39 Cf. H. Jagersma, Numeri II (POT; Nijkerk: Callenbach, 1988), 162. 40 Cf. Philip J. Budd, Numbers (WBC 5; Waco, Tex.: Word Books, 1984), 256. 41 Cf. John Strugnell, Daniel J. Harrington, and Torleif Elgvin, Qumran Cave 4 XXIV: Sapiential Texts, Part2 (DJD 34; Oxford: Clarendon Press, 1999),163. 42 Jörg Frey, “The Notion of Flesh in 4QInstruction and the Background of Pauline Usage,” in Sapiential, Liturgical, and Poetical Texts from Qumran: Proceedings of the Third Meeting of the International Organization for Qumran Studies, Published in Memory of Maurice Baillet (ed. Daniel K. Falk, F. García Martinez, and Eileen M. Schuller; Leiden: Brill, 2000), 218. 43 Note that their punishment appears to be mentioned in 4Q417 frag. 2, col.I:l4. 44 4Q417 frag. 2, col.1:16. 45 E.g. Justin Martyr, Apologia secunda pro christianis 5:88-89 (Migne, Patrologia Graeca, hereafter: PG 6:452), Dialogus cum Tryphone judaeo 79 (PG 6:661); Athenagoras, Legatio pro christianis 24 (40) (PG 6:948); Irenaeus, Adversus haereses 4,16:2 (PG 7:1016), 4,36:4 (PG 7:1093); Clement of Alexandria, Paedagogus 3,2 (PG 8:576), Stromata 3,7 (PG 8:1161); Bardaisan of Edessa, Liber Legum Regionem 9 (René Graffin, Patrologia Syriaca, hereafter: PS 1,2:548); Pseudo-Clement, HomiliaNlW, 15 (PG 2:233—236); Tertullian, Apologeticum 22 (Migne, Patrologia Latina, hereafter: PL 1:464—465), De idolatria 4 (PLL741), Adversus Marcion V,18:14 (PL 2:551), De cultu feminarum 1,2 and 4 (PL 1:1419—1423); Origen, Commentariorum in evangélium secundum Ioannem 13:37 (PG 14:464); Cyprian, De habitu virginumH (PL 4:466—467); Commodian, Instructiones adversus gentium deos 1,3 (PL 52 SÁROSPATAKI FÜZE TEK.2012/3-4
