Targum Pseudo-Jonathan Numbers 25:11-12

Sanders (in a side note, without developing any implications that it might have)states that in Isa 61:1 is linked “with Mal 3:1 in a view of the mission of Elijah when he comes to announce the End Time and the coming of Messiah.” {sanders 88}

Targum Pseudo-Jonathan Numbers 25:11-12

11 The zealous Phinehas bar Eleazar bar Aaron, the priest, has turned aside my anger from the Israelites because when zealous with my zeal he killed the sinners among them; and because of him I did not destroy the Israelites in my zealousness. 12 In an oath I say to him in my name: Behold, I have decreed to him my covenant of peace, and I will make him an angel of the covenant,and he shall live eternally, To announce the redemption at the end of days.[1]

פנחס קנאה בר אלעזר בר אהרן כהנאאתיב ית ריתחי מעל בני ישׁראלבזמן דקני ית קנאתי וקטל חייבא דביניהון ואמטוליה לא שׁיציית ית בני ישׁראל בקינאתיבשׁבועא אימר ליה מן שׁמי האנא גזר ליה ית קיימי שׁלםואעבדיניה מלאך קייםויחי לעלםלמבשׁרא גאולתא בסוף יומיא

Sanders does not explicitly state where the link arises. The closest thing to a verbal parallel comes at the end of TPJ Num 25:12, where Phinehas is said “to announce the Redemption at the end of the days” (lmbšrʼ gʼwltʼ bswp ywmyʼ). This could very well echo the “good news to the poor” (bśr ʻnwym) in Isa 61:1 (bsrʼ ʻnwtnyʼ in Targum Isaiah).

See also LAB 48:1–2 (OTP 2.362)

And in that time Phinehas laid himself down to die, and the Lord said to him, “Behold you have passed the 120 years that have been established for every man. And now rise up and go from here and dwell in Danaben on the mountan and dwell there many years. And I will command my eagle, and he will nourish you there, and you will not come down to mankind until the time arrives and you will be tested in that time; and you will shut up the heaven then, and by your mouth it will be opened up. And afterward you will be lifted up into the place where those who were before you were lifted up, and you will be there until I remember the world. Then I will make you all come, and you will taste what is death. 2 And Phinehas went up and did all that the Lord commanded him. Now in those days when he appointed Eli as priest, he anointed him in Shiloh. (Translation by Daniel J. Harrington, "Pseudo-Philo," OTP 2.362).

Et in tempore eo Finees reclinavit se ut moreretur, et dixit ad eum Dominus, Ecce transisti cenumviginti annos, qui consituti erant omni homini. Et nunc exurge et vade hinc, et habita in Danaben, in monte, et inhabita ibi annis pluribus, et manadbo ego aquile mee, et nutriet te ibi, et non descendes ad homines, iam quousque perveniat tempus ut proberis in tempore, et tu claudus celum tunc, et in ore tuo aperietur. Et postea elvaberis in locum ubi elevati sunt priores tui, et eris ibi quosque memorabor seculi. Et tunc adducam vos et gustabitis quod est mortis. 2 Et ascendit Finees, et fecit omnia que precepit ei Dominus. In diebus autem quibus constituit eum in sacerdotem, unxit eum in Sylon. (Latin text from Guido Kisch, Pseudo-Philo’s Liber Antiquitatum Biblicarum, Publications in Mediaeval Studies 10. Indiana: University of Notre Dame, 1949. Cited by David George Clark in, “Elijah as Eschatological High Priest: An Examination of the Elijah Tradition in Mal. 3:23–24,” (Ph.D. diss., University of Notre Dame, 1975), 170–171.)

Robert Hayward, “Phinehas—the same as Elijah: The Origins of a Rabbinic Tradition,” Journal of Jewish Studies 29 (1978): 22–34.

The equation of Elijah to Phinehas resulted, first, from the covenant of peace given to Phinehas by God in Num 25:12 was later equated with the covenant of life and peace given to Levi in Mal 2:4-5. The messenger of this covenant (3:1) was then equated with Elijah in Mal 3:23. Second, Perqe de R. Eliezer 26 identifies Phinehas with Elijah on account of the zeal that both characters display in the biblical narrative (compare Num 25:11 with 1 Kgs 19:10–14) ELABORATE HERE. {Hayward 1978: 23} Another factor that may have sealed the connection between Elijah, particularly in an eschatological sense, was the promise (or warning) of ḥerem in the last verse of MAL (LOOKUP). Phinehas was an exemplar of the ḥerem being enforced both on those who broke the covenant and those who induced the breaking of the covenant, so it would make sense that Elijah, in his eschatological return, would also hold the power to curse. (See 1 Kgs 17, where Elijah stands as covenant enforcer, announcing the verdict to Ahab). {cite VantMeer, deuteronomy & leviticus

Mal 2:4-7 & Numbers 25

Mal 2:4-7 4 So shall you know that I have sent this command to you, that my covenant with Levi may stand, says the LORD of hosts. 5My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name. 6 True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. 7 For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts.

LAB 28:3 And Phinehas the son of Eleazar the priest said, If Kenaz the leader and the prophets and the elders command it,I will speak the word that I heard from my father when he was dying, and I will not be silent about the command that he commanded me while his soul was being taken away. And Kenaz the leader and the prophets said, Speak, Phinehas. Should anyone speak before the priest who guards the commandments of the Lord our God, especially since truth goes forth from his mouth and a shining light from his heart?

{Zeron, 99}

Now, my children, show zeal for the law, and give your lives for the covenant of our ancestors. “Remember the deeds of the ancestors, which they did in their generations; and you will receive great honor and an everlasting name. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54 Phinehas our ancestor, because he was deeply zealous, received the covenant of everlasting priesthood. 55 Joshua, because he fulfilled the command, became a judge in Israel. 56 Caleb, because he testified in the assembly, received an inheritance in the land. 57 David, because he was merciful, inherited the throne of the kingdom forever. 58 Elijah, because of great zeal for the law, was taken up into heaven.

Historical origin of Elijah/Phineas

Rabbi Eliezer said: He called the name of Phinehas by the name of Elijah—Elijah of blessed memory, [who was] of those who repented in Gilead, for he brought about the repentance of Israel in the land of Gilead. The Holy One, blessed be He, gave him the life of this world and the life of the world to come, as it is said, “My covenant was with him of life and peace” (Mal. ii.5). He gave to him and to his sons a good reward, in order that [he might have] the everlasting priesthood, as it is said, “And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood” (Num. xxv.13).
Trans. from G. Friedlander, Pirke de Rabbi Eliezer (London: Kegan Paul, Trench, Trubner, 1916).

Hayward states that it was in John Hyrcanus’ time that Elijah was equated as Phinehas, in an effort to validate the Hasmonean priesthood. {Hayward, 32} See the text below:

Deuteronomy 33:11

Bless, Lord, the possessions of the house of Levi who give a tenth of a tithe and accept with good will the sacrifice from the hand of Elijah, the priest, who offered up at Mount Carmel. Break the loins of Ahab, his enemy, and the (neck-)joint of the false prophets who arose against him so that there will not be for the enemies of the Johanan, the high priest, a foot to stand on.

בריך ייי ניכסוי דבית לוי דיהבין מעשׁרא מן מעשׁראוקרבן ידוי דאליהו כהנא דמקרב בטוורא כרמלאתקבל ברעואתביר חרצא דאחאב סנאיה ופורקת נביי שׁיקרא דקיימין לקובליהולא יהי לסנאוי דיוחנן כהנא רבא רגל למקום

Ernest G. Clark notes that it is quite possible that the Johanan mentioned here is John Hyrcanus (135–104 bc), and that while none of the other Targums contain the addition, Pseudo-Jonathan may simply reflect an early tradition that escaped the censur that was imposed by the Rabbis on the other Targumim. {Clark, Targum Pseudo-Jonathan: Deuteronomy, 100, n. 60}

1 Maccabees 2:50–58 Now, my children, show zeal for the law, and give your lives for the covenant of our fathers.51 Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. . . 54 Phinehas our father, because he was deeply zealous, received the covenant of everlasting priesthood. . . 58 Elijah because of great zeal for the law was taken up into heaven.

The folks responsible for the Phineas=Elijah motif somehow found in John Hyrcanus the qualities of both Phineas and Elijah. Hayward gives the following reasons:

1. Josephus, J.W. 1.68 He it was, who alone had three of the most desirable things in the world,—the government of his nation, and the high priesthood, and the gift of prophecy. τρία γοῦν τὰ κρατιστεύοντα μόνος εἶχεν τήν τε ἀρχὴν τοῦ ἔθνους καὶ τὴν ἀρχιερωσύνην καὶ προφητείαν Hayward notes that John is like Phinehas, being a ruler and a priest, and like Elijah as a prophet, but he was never considered a king. Hayward notes that the tradition of John Hyrcanus as a prophet is known in Rabbinic literature as well (Tosefta Sotah 13:5 notes that he heard the bath qol announcing the Antigonus and Aristobulus’ victory over Antiochus Cyzicenus). Josephus also mentions that Phinehas prophesied (Ant. 5:128)
2. John, like Phineas in the LAB and in Sirach holds an anti-Samaritan stance (hence destroying the temple at Gerizim [Antiquites 13:255–57]) See discussion of Sirach and LAB by Hayward on pages 28 and 30. See also Feldman, “The Portrayal of Phinehas,” 334, n. 29.).
3. Hayward then notes that John’s reign (in spite of the war it was associated with) was described as a peaceful reign (Josephus, J.W. 1.68). He compares this with the covenant of peace promised to Levi in Mal 2:4–5 (noting also Philo, de Posteritate 183. Hayward asserts that these equations of peace with Phinehas may have influenced his estimation of John Hyrcanus’ rule as peaceful.
4. Hyrcanus gained Idumea and Samaria—events possibly seen as the beginning of the restoration of the Twelve Tribes—this an ordained task for Elijah. See Sir 48:10
5. To the above four could be added 1 Macc 2:26, where the Modein episode where Mattathias kills the apostate is likened to Phinehas’ execution of Zimri.

Hayward makes the point that if this Phinehas-Elijah equation started in Hasmonean circles, that it is unlikely that any priestly aspects of the messiah found in the Qumran scrolls came from the Phinehas-Elijah tradition, as the Qumran community was quite opposed to the Hasmoneans. (Hayward 33)

Hayward also notes that Phinehas is said to come at the end of days in other places in Pseudo-Jonathan:

1. Exod 4:13 sent at end of days.
2. Exod 6:18, 40:10 “to be sent at the end of the Dispersion, glwtʼ”
3. Deut 30:4 “to gather in the exiles”Though you may be dispersed unto the ends of the heavens, from thence will the Word of the Lord gather you together by the hand of Elijah the great priest, and from thence will He bring you by the hand of the King Meshiha.
4. Num 25:12 Phinehas will live forever to proclaim the good news of the redemption (lmbsrʼ gʼwltʼ) (HAYWARD 33)

Translation of the above texts:

Deut 30:4 Even though your dispersal will be to the ends of the heavens, from there will the Memra of the Lord gataher you through the mediation of Elijah, the great priest, and from there he will bring you near through the mediation of the King Messiah.

Exod 4:13 And he said, “I beseech by the mercy from before you, O Lord, send your message by the hand of Phinehas, who is worthy to be sent at the end of days.”

Exod 6:18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel; and the life of Kohath the pious was one hundred and thirty-three years. He lived until he saw Phinehas, he is Elijah the high priest who is to be sent to the exiles of Israel at the end of days.

Exod 40:10 You shall anoint the altar of burnt offerings and all its utensils, and consecrate the altar, and the altar will be most holy for the sake of the crown of the priesthood of Aaron and his sons, and of Elijah the high priest whi is to be sent at the end of the exiles.

Josephus' treatment of Elijah & Phinehas is censured. (Showing political impact—that Josephus would hid this from ROME, etc.)

Feldman notes that Josephus (Ant. 4.152) omits using ζῆλος or ζηλωτής in his description of Phinehas, though qnʼ is used four times within three verses in Num 25:11–13. {Feldman 327} Similarly, Josephus avoids the language of zealotry in describing Elijah. The people, rather than Elijah are responsible for the slaughter of the prophets of Baal (1 Kgs 18:40; Ant. 8:343), while in both instances of Elijah self description as being “very zealous,” Josephus makes no mentionof his zealotry (1 Kgs 19:10, Ant. 8:350; 1 Kgs 19:14, Ant. 8.352).{Feldman, Rewritten Bible 302–303}

Feldman states, “The fact that Josephus’ presumed contemporary Pseudo-Philo, in his Biblical Antiquities (48:1–2), identifies Elijah with Phinehas is an indication of Elijah’s status as the prototype of all later zealots. Including, we may presume the revolutionaries of Josephus’ own day, though Josephus never mentions Phinehas as the forerunner of these revolutionaries.” {Feldman 334}

Feldman points out that while Elisha is given an ecomium of 26 words, Elijah is given none. {Feldman, Studies in Josephus’ Rewritten Bible, 295

Louis H. Feldman, Studies in Josephus’ Rewritten Bible. Supplements to the Journal for the Study of Judaism 58. Leiden: Brill, 1998.

Josephus also describes Phinehas in ways that show he was quite favorable to the character, in spite of the potential unpopularity of his zeal. Bernat suggests that Josephus tells the story of Phinehas highlighting those areas of his story that would mirror Josephus own autobiography. Phineas is a priest of the best lineage, a diplomat, military commander and most interstingly for comparison to Elijah, a prophet. In Ant. 5.159, Phinehas delivers an oracle to Israel's army, in Josephus' version of Judges 1, though the ot narrative has no such mention of Phinehas' oracle (BERNAT, 147)

Bernat, David, "Josephus's Portrayal of Phinehas," Journal for the Study of the Pseudepigrapha 13 (2002): 137-149.

Phinehas & the NT.

Alexander Zeron, "The Martyrdom of Phineas-Elijah," JBL 98 (1979): 99–100.

Zeron notes that Pseudo-Philo's account of Enoch's translation connects him both with Noah, "But Enoch pleased God at that time" (Placuit autem Enoch Deo in illo tempore; cf. Gen 6:8) and Elijah, as he "was not found, for God translated him" (non inveniebatur quoniam transtulit illum Deus; cf. 2 Kgs 2:11, 17). {Zeron 100}

Hayward equates the above eschatological expectation of Phinehas-Elijah with John’s proclamation in Matt 3:2 “Repent, for the Kingdom of Heaven is near.” He points out John’s priestly heritage as a possible connection to this tradition. (Hayward 33-34) Bauckham, however points out this hardly points to John as the eschatological high priest. That Luke very carefully outlines his connection with the priestly order of Abijah (Luke 1:5; 1 Chr 24:10) disqualifies John from the high priesthood. He also notes that Luke’s account of John’s birth rules out that he is the eschatological Elijah, who has come down from heaven. {See page 448 in Richard Bauckham, “The Restoration of Israel in Luke-Acts,” Restoration: Old Testament, Jewish, and Christian Perspectives. (Supplements to the Journal for the Study of Judaism 72; Edited by James M. Scott; Leiden: Brill, 2001), 435–487.}

William Klassen notes the fact that Phinehas, though a common figure in Second Temple literature, is absent from the New Testament and that Jesus and his disciples rejected Phinehas as a model for ministry. {William Klassen, “Jesus and Phineas: A Rejected Role Model,” SBL Seminar Papers, 1986 (SBLSP 25. Kent Harold Richards, ed. Atlanta: Scholars Press, 1986), 491–500.

The connection of vv. 25–27 to Jesus’ mixed citation of Isaiah 61 and 58 has been called into question, so that some see two different sources at work in Luke. This need not be the case given that the connection Elijah with the mission of the anointed one in Isaiah 61 can be seen in other documents.

If Jesus Luke was aware of the tradition in LAB 48:1, then it was all the more ironic that Jesus points out that the heavens were “shut”, given that Phinehas is told by God that he will “shut up the heaven.”

Issues that the paper could treat:

1. Connection of Jesus’ use of Elijah & Elisha narr. to the mixed citation of Isaiah 61—4Q521, TPJ Num 25:12
2. Issue of priestly vs. Davidic? Or prophetic?
3. Issue of Elijah-Elisha motif vs. Phinehas-Elijah motif—bring in Hayward, Feldman, etc.—John Hyrcanus as an alternate model?
4. Gentile model—lacking
5. No-Judgment against Jews—lacking
6. The issue of division… [I come to turn mother against brother, etc—an interesting contrast to “turn the hearts of the fathers towards the son”
7. Elijah as a messianic figure.
8. Elijah and Election—note Sanders and Evans. Sanders, 97
9. Divine passive “elijah was sent”
10. Two axioms of hermeneutics
11. Eschatological Issues—3.5 years, emphasis on the drought (note that Brawley and Green line up Eljah & Elisha without counting the long prologue that describes the drought in “apocalyptic” terms (contra Kittel, et al.
12. Jesus as Elijah? Elisha? Or prophet like Moses? Or is it a multivalent kind of thing—all three serve as paradigms for the ultimate eschatological prophet.

TDNT 2:943, n 52.