‭See H. Maneschg, Die Erzählung von der ehernen Schlange (Num 21, 4–9) in der Auslegung der frühen jüdischen Literatur. Eine traditionsgeschichtliche Studie (Frankfurt am Main—Bern: Peter Lang, 1981), pp. 205–207, noting that Sifre Deut. §41 (on Deut. 11.13) speaks of prayer as ʿavodah.‬

‭See H. Maneschg, Die Erzählung von der ehernen Schlange (Num 21, 4–9) in der Auslegung der frühen jüdischen Literatur. Eine traditionsgeschichtliche Studie (Frankfurt am Main—Bern: Peter Lang, 1981), pp. 205–207, noting that Sifre Deut. §41 (on Deut. 11.13) speaks of prayer as ʿavodah.‬)| false
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‭See above, p. 2, for FTP, which preserves a rendering of only part of this verse, and which departs from the structure of the underlying Hebrew. The MT reads: ‘… and it came to pass, if the serpent bit a man, then he would look towards the bronze serpent, and he would live’. FTP makes the serpent the subject: ‘… and it came to pass, when the serpent bit him, he (unspecified subject, possibly to be translated as ‘one’) lifted up his eyes in prayer towards his Father who is in heaven.’‬

‭See James Carleton Paget, The Epistle of Barnabas: Outlook and Background (WUNT 2, Reihe 64, Tübingen: Mohr Siebeck, 1994), pp. 9–30 for a survey of scholarly opinion on the date of the Epistle. He himself favours the reign of Nerva (96–98ce) as the likely date of composition. For the Greek text of Barnabas, I have used J.B. Lightfoot, The Apostolic Fathers (London: Macmillan, 1926), pp. 243–265. Translations are mine.‬

‭See James Carleton Paget, The Epistle of Barnabas: Outlook and Background (WUNT 2, Reihe 64, Tübingen: Mohr Siebeck, 1994), pp. 9–30 for a survey of scholarly opinion on the date of the Epistle. He himself favours the reign of Nerva (96–98ce) as the likely date of composition. For the Greek text of Barnabas, I have used J.B. Lightfoot, The Apostolic Fathers (London: Macmillan, 1926), pp. 243–265. Translations are mine.‬)| false
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‭James Carleton Paget, The Epistle of Barnabas, pp. 160–161, comments on the juxtaposition of Exod. 17.11 and Num. 21.8–9 in Mekilta de R. Ishmael, and in Justin’s writings. As regards the clear differences in points of detail between Barnabas and Justin in their exposition of the scriptural verses, he suggests the possibility that Barnabas and Justin ‘are both reliant on a Christian source, perhaps influenced by Jewish traditions, which combined the two stories’ (p. 160).‬

‭James Carleton Paget, The Epistle of Barnabas, pp. 160–161, comments on the juxtaposition of Exod. 17.11 and Num. 21.8–9 in Mekilta de R. Ishmael, and in Justin’s writings. As regards the clear differences in points of detail between Barnabas and Justin in their exposition of the scriptural verses, he suggests the possibility that Barnabas and Justin ‘are both reliant on a Christian source, perhaps influenced by Jewish traditions, which combined the two stories’ (p. 160).‬)| false
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‭See further Michael Maher, ‘The Meturgemanim and Prayer (2)’, JJS 44 (1993), p. 228, and his comments (p. 230) about the ‘lifting up of hands’ in relation to the Priestly Blessing.‬

‭See further Michael Maher, ‘The Meturgemanim and Prayer (2)’, JJS 44 (1993), p. 228, and his comments (p. 230) about the ‘lifting up of hands’ in relation to the Priestly Blessing.‬)| false
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‭See Alison Salvesen, Symmachus in the Pentateuch (Journal of Semitic Studies Monograph 15, Manchester: University of Manchester Press, 1991), p. 128, who records the translation of ʿal nēs by Symmachus as ‭υψους‬ (s nom + ‭επ‬–). ‭υψους‬, meaning “height”, the very term which Philo uses, with which she compares the use of ‘l ’tr tly, ‘on an elevated placed’, by PJ, TN, and the Fragment Targum. Philo’s usage of the word ‭υψος‬ is not unnaturally quite often found with reference to the heavenly realms: see especially Poster. C. 136; Fug. 194; Mut. Nom. 67.‬

‭See Alison Salvesen, Symmachus in the Pentateuch (Journal of Semitic Studies Monograph 15, Manchester: University of Manchester Press, 1991), p. 128, who records the translation of ʿal nēs by Symmachus as ‭υψους‬ (s nom + ‭επ‬–). ‭υψους‬, meaning “height”, the very term which Philo uses, with which she compares the use of ‘l ’tr tly, ‘on an elevated placed’, by PJ, TN, and the Fragment Targum. Philo’s usage of the word ‭υψος‬ is not unnaturally quite often found with reference to the heavenly realms: see especially Poster. C. 136; Fug. 194; Mut. Nom. 67.‬)| false
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‭See D. Flusser, ‘It’s not a Serpent that Kills’, in Judaism and the Origins of Christianity (Jerusalem: Magnes Press, 1988), pp. 543–551, and also discussion in Tönges, “Unser Vater im Himmel”, p. 38.‬

‭See D. Flusser, ‘It’s not a Serpent that Kills’, in Judaism and the Origins of Christianity (Jerusalem: Magnes Press, 1988), pp. 543–551, and also discussion in Tönges, “Unser Vater im Himmel”, p. 38.‬)| false
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