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338 E. G. CLARKE
MT: ¡n H~D ru i
TO: l'Díll ílJ~H ru i
PsJ: Hl -n ílJ~H HP'Híl1íll ru i
Neof: 1Díl1 ¡n ílJ~H mta jPl~ íl1íl H71 ';,y nl·1
Ngl: H1ílíl ílllJ.
jPl~ mm • ';,y ru i
1Díl1 ¡n ílJ~H íl'llJ.
FgT(PV):
· It is clear from the preceding Table that there are two opinions
about Noah's character: he is a ¡,,,::r i:J;i or a '~t i:i;i . This. is
reflected, in the first instance, in the way in which TO, PsJ, and
Neof translate the two bíblícal passages where the MT calles Nqah
¡,,,::r. Secondy, it is also clear from the Table what the distribution
of the two views is. Had it not been far Neof one could have con-
NOAH: GBR SDYQ OR GBR ZKY 339
3 XI Q Tg Job 20.[4] (Job 32:1); 26.[lJ (Job 315:7); 34.4 (Job. :40:8).
340 E. G. CLARKE
Midrash Rabbah 30: 7 (235) says "wherever 'a man' (t~,N· Gene-
sis 6:9) occurs, it indicates a rigtheous man who warned (his ge-
neratíon) ".
In Midrash Rabbah 32: 2-3 (250) the prooimion on Genesis 17: 1
deals with the question of "righteousness" and argues that God's
invitation to Noah to enter the ark is because God is concerned
for the righteous not the wicked 16 and that Noah's leaving the ark
(Genesis 8: 15) is as a righteous person leaving prison.
17
Hence · Noah's "righteousness" was significant for the Rabbis •
that God did not find Grace in N oah "beca use he was not actually
righteous save by contrast wíth his contemporalres" 22• On the other
hand, R. Hanina b. Papa argued that Noah had less than an exoess
of merít> and R. Abba b. Kahana said that although God repented
R. Hiyya and R. Hoshaia: but in Midrash Rabbah 32:2 (250) the opinion
of R. Judah and R. Eleazar (90-120 e.E.) are cited by later rabbis quo-
ting Psalm 11 :7 "For the Lord is righteous ... the upright shall see, His
face" as referring to N oah beca use o,f Genesis 7: l. · ·
17 In the light or the precedíng, Le Déaut's remarks (TduP, I 117
n. 7) on Genesis 6:8 are ,confusing: "La tradition rabbíníque est plutót
réticente. lorsqu'íl s'agit de donner á Noé le titre de 'juste' (P'1ll)".
16. P. Winter, "Le 2: 49 and Targum Yerushalmi": ZNTW 45 (1954)
145-179; espec. 16'6-167 observes that a P'1ll is connected wíth the
concept of the covenant: "to be a P'1ll · required in the first place
to know the law, in the second place to observe it, in the third to love
observing it ... As God made his covenant ... only after the Flood .. :
however pure of heart he (Noah) was by dísposition, he would not have
been righteous in the technical sense",
19 PsJ; Genesis 8: 20.
20 Strack, op. cit., 131; (340-390 e.E.).
21 L. Ginsberg, The Legends of the Jews, vol. III (1968) 479; Lewis,
op. cit. 134 R. Simon and R. Hanína b. Papa, Third Generatíon Pales-
tinian Amoraim (280-310 C.E.), as the sources for this view.
22 Midrash Rabbah, vol. I 230 n. 7.
23 Midrash Rabbah 26: 6 (217) "Even Noah who was left of them
NOAH : GBR SDY Q OR GBR ZK Y 343
was l~ft not because he merited it but because the Holy One, blessed
be He, foresaw that Meses was destined to descend rrom him ... ".
24 Midrash Rabbah 28:8 (229), R. Abbah b. Kahana observed that
one should read the Hebrew text "for it repenteth me that I have
made them and Noah" í.e, he disregarded the punctuation (Midrash
Rabbah 229 n. 6).
25 Midrash Rabbah, vol. I 29: 1 (230) both Third Generation Pa-
lestinian Amorain (280-310 e.E.).
26 J. F. Stenning, The Targum of Isaiah (1949).
27 J B. van Zijl, A Concordance to the Targum of Isaiah (1979) 52;
158-159.
344 E. G. CLARKE