ll.l.l.l.l.l.l.l.l.l.l.!.l.l.l.l.l.l.l.lll.l.ll.l.l.l.l."'l.l''lll"""lllll'"''''''''Y Library of the l^ale ©ivinitip Scbool The Books of f ranU Cbamberlain porter Winkley Professor of Biblical Theology ctwmmmv , [¦.¦I'.'i'.'i .¦I'.'i'.'i'Ji'i'i'.'ivi'.TiTnyivi'i'i'i'ivivimzE ESSAYS IN BIBLICAL GREEK HATCH HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. Essays IN Biblical Greek EDWIN hatch, M.A., D.D. I > k READER IN ECCLESIASTICAL HISTORY, OXFORD Oxfotb AT THE CLARENDON PRESS 1889 l^ll rights reserved'^ PREFACE. The present work consists of the substance of the Lectures delivered by the writer during his terms of office as Grinfield Lecturer on the Septuagint. It is designed not so much to furnish a complete answer to the questions which it raises as to point out to students of sacred litera ture some of the rich fields which have not yet been adequately explored, and to offer suggestions for their ¦exploration. It is almost entirely tentativjs in its character : and the writer has abstained from a discussion of the view^s which have been already advanced on some of the subjects of which it treats, because he thinks that in Biblical philo logy even more than in other subjects it is desirable for a student in the present generation to investigate the facts for himself, uninfluenced by the hiag which necessarily arises from the study of existing opinions. Those portions of the work which depend on the apparatus criticus of Holmes and Parsons must especially be regarded as provisional (se,e pp. 131, 133). The writer shares the gratification which all Biblical students feel at the prospect of a new critical edition of the Septuagint being undertaken by members pf the great school of Cam bridge scholars which has already done work of exceptio.nal importance in the criticism of the New Testamen.t ': and he looks forward to the time when it will be possible to study Vl PREFACE. the Greek te.xt of the Old Testament with the same confi dence in the data of criticism which is possessed by students of the New Testament. But instead of suspending all critical study until that time arrives, he thinks that the forming of provisional inferences, even upon imperfect data, will tend to accelerate its arrival. It is proper to add that in his references both to the Hebrew and to the Syriac version, the writer has had the advantage of the assistance of some distinguished Oxford friends : but he refrains from mentioning their names, because he is too grateful for their help to wish to throw upon them any part of the responsibility for his short comings. PuRLEiGH Rectory, September 19, 1888. CONTENTS. ESSAY I. on the value and use of the septuagint. PACE Differences between Classical and Biblical Greek arising from the acts — (i) that they belong to different periods in the history of the language 3-8 (2) that they were spoken not only in different countries but by different races 9-1 1 Materials for the special study of Biblical Greek furnished by the Septuagint — i. in itself, in that it supplies a basis for induction as to the meaning (a) of new words, (d) of familiar words . 11-14 ii. in its relation to the Hebrew, in that (i) it gives glosses and paraphrases 14-1? (2) it changes the metaphors 17-20 (3) it varies its renderings 20-23 iii. in its relation to the other versions of the Hebrew, which are valuable not only in themselves as adding to the vocabulary, but also because they correct the Septuagint . . . 24-26 (i) sometimes substituting a literal translation for a gloss . 26-27 (2) sometimes substituting a gloss for a literal translation . 27 (3) sometimes interchanging translations with it . . . 28-29 Application of the foregoing method to a small group of words 30-32 iv. in the variations and recensions of its MSS 32-33 General summary of results 33-35 ESSAY n. SHORT STUDIES OF THE MEANINGS OF WORDS IN BIBLICAL GREEK. 'Ayyapdftv (pp. 37-38), avayiviiaxeiv (pp. 38-39), airoaTOimri^eiv (pp. 39-40), apiTT] (pp. 40-41), 'f\aaa6icoiiov (pp. 42-43), SfiaiSalixwv, SftaiSai/xovia (pp. 43-45), SuiPoKos, 8iai3a\Aiu (pp. 45-47), SiaSriKr/ (pp. 47-48), Sixmos, SiKatoavvr) (pp. 49-51), tTOi/ia^etv, iroiimoia, i-roiiws (pp. 51-55), eprjffKfia (pp. 55-57), fivOTiipiov (pp. 57-62), oiKovSiios (pp. 62-63), oixoBvimS6v (pp. 63-64), irapaPo\^, irapoin'ia (pp. 64—71), TTUp&^etv, Tieipaafjt^s (pp. 7^-73)? ^^vT^s, irpavs, 7rTQJx6s, TaiTHvSs (pp. 73-77)1 "¦"•'wSs, TTOvr/pia (pp. 77"82), jrap&xXtjTos (pp. 82-83), T'o'Tis (pp. 83-88), virSoTaais (pp. 88-89), ovKotpavretv (pp. 89-91), vit6«piais, ii-noKpiffis (pp. 91-93) ...... 36-93 VIU CONTENTS. ESSAY HI. ON PSYCHOLOGICAL TERMS IN BIBLICAL GREEK. PAGE General principles on which such words should be treated . . 94-96 i. Psychological Terms in the Septuagint and Hexapla . • 96 Application to (1) KapSia, (2) irvtvpia, (3) ^vxht (4) Siocoio, of the methods of investigation by noting (i) uniformities or differences of translation, i.e. {a) of what Hebrew words the Greek words are the translations, {b) by what Greek words the same Hebrew words are rendered in the Hexapla, (f) by what other Greek words the same Hebrew words are rendered in the LXX . . 98-103 (2) the combinations and interchanges of the several Greek words in the same or similar passages, viz. (a) KapSia and TWevjia, (J>) KapSia and ^vxq, (c) nvivfia and tpvx^, (d) KapSia and Si&voia ....... 103-104 (3) the similarity -or variety of the predicates of the several words .......... 104-108 ii. Psychological Terms in Philo 109 (1) o-fi/io and (twx^ • ''° (2) aSjjxa, aap^ ........ no (3) i''''Xn i° general ... 112-115 (4) The lower manifestations of ^^vx"? 115-120 (5) The higher manifestations of ;f«x^ ... . 120-123 (6) tpvxiKSs 124 (7) vovs . . . . . ... 125-126 (8) tivev/ia . ...... . 126-129 General results . ........ 129-130 ESSAY rv. ON EARLY QUOTATIONS FROM THE SEPTUAGINT. The , materials for the textual criticism of the Septuagint consist of (a) Greek MSS., (1^) Versions, (. Hence it came to be used as the nearest meta phorical expression for annihilation: in Dan. 2. 44 Theodotion uses XiKprjaei to correct the LXX. davtaei as the translation of ion apk. from PjiD ' to put an end to.' Hence the antithesis between ovvSKaaBnafTai and \tKprjaei in S. Luke 20. 18. 6 ON THE VALUE AND USE TTcipoiKos had lost its meaning of ' neighbour ' and had come to mean 'sojourner,' so that a clear distinction existed between wapoiKuv and KoToiK^iv, e.g. LXX. Gen. 36. 44 (37- i) ™'-'?''" ^' 'laKMjS iv Tji yfl oi TrapaKrjaev 6 narfip avrov, iv yfi Xavadv, cf. Philo De confus. ling. i. p. 416 .. . KaraxTiaav as iv traTpiSi, ovx ^' ^''T' i^'^^ 'TTapmKrjaav. irptlKTup seems to have added to its Attic meaning ' tax-gatherer' the meaning 'jailer' : since in an Egyptian inscription in the Corp. Inscr. Graec. No. 4957. 15 ¦TrpaKTopeiov is used in the sense of a prison, ds t6 irpaKTopewv Kal ets raj oXKas cjivXaKas. Hence Tia TTpdKTopL in S. Luke 12. 58 is equivalent to tu vTrrjpiTfj in S. Matt. 5- 25- irpo^i^dleiv had acquired the special meaning ' to teach,' or ' to teach diligently' : it occurs in LXX. Deut. 6. 7 npo^i^daeis avTo TOVS vlovs aov, where it is the translation of ]^^ pi. 'to sharpen' sc. the mind, and hence ' to inculcate.' Hence S. Matt. 14. 8 ^ 8e 7rpoj3tj3a(r6fi(ra uTro t^s fiTjTpos avTrjs. o-ut'oxri had acquired from the common use of ovvix^aBai the new meaning of 'distress': S. Luke 21. 25 awoxij i6vS>v iv dnopta. In Ps. 118 (119). 143 Aquila uses it as the translation of p1V0=LXX. dvdyKai. uTTo^uYioi' had narrowed its general meaning of ' beast of burden ' to the special meaning of ' ass ' : it is the common translation in the LXX. of lion. Hence its use in S. Matt. 21.5; 2 Pet. 2. 16. It will be seen from these instances, which might be largely multiplied, that in certain respects the ordinary changes which the lapse of time causes in the use of words are sufficient to account for the differences between Classical and Biblical Greek. There are certain parts of both the LXX. and the New Testament in which no other explanation is necessary: so far as these parts are con cerned the two works may be treated as monuments of post-Classical Greek, and the uses of words may be compared with similar uses in contemporary secular writers. It is probably this fact which has led many persons to overrate the extent to which those writers may be used to throw light upon Biblical Greek in general. OF THE SEPTUAGINT. 7 But the application of it without discrimination to all parts of the Greek Bible ignores the primary fact that neither the Septuagint nor the Greek Testament is a single book by a single writer. Each is a collection of books which vary largely in respect not only of literary style, but also of philological character. A proposition which may be true of one book in the collection is not necessarily true of another : and side by side with the passages for whose philological peculiarities contemporary Greek furnishes an adequate explanation, is a largely preponderating number of passages in which an altogether different explanation must be sought. Before seeking for such an explanation, it will be ad visable to establish the fact of the existence of differences ; and this will be best done not by showing that different words are used, for this may almost always be argued to be a question only of literary style, but by showing that the same words are used in different parts of the New Testa ment in different senses — the one sense common to earlier or contemporary Greek, the other peculiar to Biblical Greek. The following few instances will probably be sufficient for the purpose. dYaGoiroiEii' (i) is used in i Pet. 2. 15, 20 in its proper sense of doing what is morally good in contrast to doing what is morally evil: so Sext. Empir. 10. 70, 2 Clem. Rom. 10. 2. But (2) it is used in the LXX. Num. 10. 32, Jud. 17. 13 (Cod. A. and Lagarde's text, but Cod. B. and the Sixtine text dyaBwet), Zeph. i. 12 as the translation of ^^l hi. in the sense of benefiting and as opposed to doing harm. So in the Synoptic Gospels, S. Luke 6. 9, 35 ; S. Mark 3. 4 (Codd. A B C L, but Codd. nD dya6bv wot^aai which is found in the same sense, and as a translation of ?P3 in Prov. n. 17, where Symmachus has eiepyerel) -. and in Codd. DEL, etc. Acts 14. 17, where Codd. nAB C have the otherwise unknown (except to later ecclesiastical writers) dyadovpyav. pXao-(j)TinEii' and its conjugates (i) have in Rom. 3. 8, i Cor. 10. 30, I Pet. 4. 4, and elsewhere, the meaning which they have both 8 ON THE VALUE AND USE in the Attic orators and in contemporary Greek, of slander or defamation of character. But (2) in the Gospels they have the special sense of treating with scorn or contumely the name of God, as in the LXX., where (a) ^\aa4>r,peiv translates ^lia pi. 2 Kings 19. 6, 22 ; in Num. 15. 30, Is. 37. 23 the same word is translated by irapo^ivew, but in the latter passage the other translators of the Hexapla revert to ^aa- vpdv; {b) pXaacprmelv translates T^J MApo. in Isa. 52. 5, and its derivative nVNJ in Ezek. 35. 12 ; (c) |3XnD. iTTUYiviaKeiv, ettiycuo'is (i) are used in S. Luke i. 4 in the Pauline Epistles, e.g. Rom. 3. 20; i Cor. 13. 12; Eph. 4. 13; and in Heb. 10. 26 ; 2 Pet. i. 2. 8 ; 2. 20, in the sense of knowing fully, which is a common sense in later Greek, and became ultimately the dominant sense, so that in the second century Justin Martyr, Tryph. 3, defines philosophy as iwiarfipri tov ovtos kcu, toO dXij^oiis iniyvaais '. and still later, in Const. Apost. 7. 39, it was the second of the three stages of perfect knowledge, yvaais, iivlyvaais, 7r\ripo(popta. But (2) in the Synoptic Gospels imyivaaKew is used in the sense of recognizing or being .conscious of: e.g. S. Matt. 7. 16; 17. 12 ; S. Mark 5. 30 ; S. Luke 24. 16. This variety may perhaps be partly explained by the hypothesis that some books reflect to a greater extent the literary language of the time, and others the popular language. But such an explanation covers only a small proportion of the facts. Even if it be allowed that what is peculiar to Biblical Greek reflects rather a popular than a literary use of words, the nature of that popular use requires a further investigation: and hence we pass to a different series of causes. OF THE SEPTUAGINT. 9 II. Biblical Greek belongs not only to a later period of the history of the language than Classical Greek, but also to a different country. The physical and social conditions were different. This is shown by the change in the general cast of the metaphors. The Attic metaphors of the law- courts, the gymnasia, and the sea are almost altogether absent, except so far as they had indelibly impressed them selves on certain words, and probably, in those words, lost their special reference through frequency of familiar usage. Their place is taken by metaphors which arose from the conditions of Syrian life and from the drift of Syrian ideas. For example, whereas in Athens and Rome the bustling activity of the streets gave rise to the conception of life as a quick movement to and fro, avaaTpiipeaOaL, avacrrpocfir], versari, conversatio, the constant intercourse on foot be tween village and village, and the difficulties of travel on the stony tracks over the hills, gave rise in Syria to a group of metaphors in which life is conceived as a journey, and the difficulties of life as the common obstacles of a Syrian traveller. The conduct of life is the manner of walking, or the walking along a particular road, e.g. fTtopevdifiaav 'injrrjkiS TpaxijAw, k'TiopevOr] kv 68(5 rov Trarpos avTov. A change in conduct is the turning of the direction of travel, eTrtorpe'^eo-^at. The hindrances to right conduct are the stones over which a traveller might stumble, or the traps or tanks into which he might fall in the darkness, (TKavbaKa, •npoaKOjxiJ.ara, nayibes, ^odvvoi. The troubles of life are the burdens which the peasants carried on their backs, (poprla. Again, the com mon employments of Syrian farmers gave rise to the frequent metaphors of sowing and reaping, of sifting the grain and gathering it into the barn, cnrdpeiv, OepiQeiv, (Tivia^eiv, (Tuvd'yeLv : the threshing of wheat furnished a metaphor for a devastating conquest, and the scattering of the chaff by the wind for utter annihilation, aXoav, Xmixav. The pastoral life provided metaphors for both civil and IO ON THE VALUE AND USE moral government : sheep astray (TrXavcLp-fvoi) upon the hills, or fallen bruised down the rocky ravines (eo-Ki;Ap,ewt Kat epiixnevoi) furnished an apt symbol of a people which had wandered away from God. The simple ministries of an Eastern household {hiaKovdv, bi.aKovia), the grinding of corn in the handmill, the leavening of bread, the earthen lamp on its lampstand which lit up the cottage room ; the custom of giving of presents in return for presents (avra-irobibovai, avTaTToboa-is) ; the money-lending which, then as now, filled a large place in the rural economy of Eastern lands (baveiCeiv, d(f>eiX-q, 6(f)€iK7]iJLa, d0etXe'T?js) ; the payment of daily wages (juto-^o's) ; the hoarding of money out of the reach alike of the robber and the tax-gatherer (dr^a-avpos, 6Ti](ravpiCeiv) ; the numerous local courts with their judges and witnesses (xptr^s, naprvpes, jxapTvpiov, naprvpla) ; the capricious favouritism of Oriental potentates (-jTpoa-ooTroXri'^ia), all furnished metaphors which were not only expanded into apologues or parables, but also impressed themselves upon the common use of words. But these changes in the cast and colour of metaphors, though they arise out of and indicate social circumstances to which Classical literature is for the most part a stranger, are intelligible without special study. They explain them selves. They might have taken place with a purely Greek population. The difficulty of Biblical Greek really begins when we remember that it was Greek as spoken not merely in a foreign country and under new circumstances, but also by an alien race. The disputed question of the extent to which it was so spoken does not affect the literary monu ments with which we have to deal. Whether those monuments appealed immediately to a narrower or a wider circle of readers, they undoubtedly reflect current usage. They afford clear internal evidence that their writers, in most cases, were men whose thoughts were cast in a Semitic and not in a Hellenic mould. They OF THE SEPTUAGINT. I I were not only foreigners talking a language which was not their own, as an Englishman talks French : they were also men of one race speaking the language of another, as a Hindoo Mussulman talks English. This affected the language chiefly in that the race who thus spoke it had a different inheritance of religious and moral ideas from the race to which it properly belonged. The conceptions of God and goodness, the religious sanction and the moral ideal, were very different in men whose traditions came down from Moses and the prophets, from what they had been in men whose gods lived upon Olympus^ and whose Pentateuch was the Iliad. The attitude of such men towards human life, towards nature, and towards God was so different that though Greek words were used they were the symbols of quite other than Greek ideas. For every race has its own mass and combinations of ideas ; and when one race adopts the language of another, it cannot, from the very nature of the human mind, adopt with it the ideas of which that language is the expression. It takes the words but it cannot take their connotation : and it has ideas of its own for which it only finds in foreign phrases a rough and partial covering. Biblical Greek is thus a language which stands by itself. What we have to find out in studying it is what meaning certain Greek words conveyed to a Semitic mind. Any induction as to such meaning must be gathered in the first instance from the materials which Biblical Greek itself affords. This may be taken as an axiom. It is too obvious to require demonstration. It is the application to these particular philological phenomena of the universal law of inductive reasoning. But at the same time it has been so generally neglected that in a not inconsiderable number of cases the meaning of New Testament words has to be ascertained afresh : nor does it seem probable that 12 ON THE VALUE AND USE the existing confusion will be cleared up until Biblical Greek is treated as a newly discovered dialect would be treated, and the meaning of all its words ascertained by a series of new inferences from the facts which lie nearest to them. It will probably be found that in a majority of cases the meaning which will result from such a new induc tion will not differ widely from that which has been generally accepted : it will probably also be found that in a majority of cases in which a new meaning is demon strable, the new meaning links itself to a classical use. But it will also be found, on the one hand, that new and important shades of meaning attach themselves to words which retain for the most part their classical use : and, on the other hand, that some familiar words have in the sphere of Biblical Greek a meaning which is almost peculiar to that sphere. For the purposes of such an induction the materials which lie nearest at hand are those which are contained in the Septuagint, including in that term the extra-canonical books which, though they probably had Semitic originals, exist for us only in a Greek form. A. Even if the Septuagint were only a Greek book, the facts that it is more cognate in character to the New Testa ment than any other book, that much of it is proximate in time, and that it is of sufficient extent to afford a fair basis for comparison, would give it a unique value in New Testa ment exegesis. (i) This value consists partly in the fact that it adds to the vocabulary of the language. It is a contemporary Greek book with new words, and many words which are found in the New Testament are found for the first time in the Septuagint : — {a) Some of these words are expressions of specially Jewish ideas or usages : aKpo^varia, dXiayelv, dvaSfpaTiCuv, aTreptV/iijTos, dno- OF THE SEPTUAGINT. 1 3 OfKarovv, evaSla, iuXaKi^£ii', Acts 22. 19, is first found in Wisd. 18. 4 : its earliest use elsewhere is Clem. Rom. 45. XapiTouc, Luke I. 28, Eph. i. 6, is first found in Sir. 18. 17. (3) They also supply instances of the use of famihar words in senses which are not found in earlier Greek, but which suggest or confirm inferences which are drawn from their use in the New Testament. An instance of this will be found below in the meaning of TTovripos, which results from its use in Sirach. B. But that whicK gives the Septuagint proper a value in regard to Biblical philology which attaches neither to the Apocrypha nor to any other book, is the fact that it is a translation of which we possess the original. For the meaning of the great majority of its words and phrases we are not left solely to the inferences which may be made by comparing on& passage with another in either the Septua gint itself or other monuments of Hellenistic Greek. We can refer to the passages of which they are translations, and in most cases frame inductions as to their meaning which are as certain as any philological induction can be. It is a true paradox that while, historically as well as philologically, the Greek is a translation of the Hebrew, philologically, though not historically, the Hebrew may be regarded as a translation of the Greek. This apparent paradox may be illustrated by the analogous case of the Gothic translation of the Gospels : historically as well as OF THE SEPTUAGINT. 1 5 philologically that translation is, as it professes to be, a rendering of the Greek into the Moeso-Gothic of the fourth century A. D. ; but since all other monuments of Moeso-Gothic have perished, the Greek of the Gospels becomes for philological purposes, that is to say, for the understanding of Moeso-Gothic words, a key to, or trans lation of, the Gothic. But that which makes the possession of this key to its meaning of singular value in the case of the Septuagint, is the fact that to a considerable extent it is not a literal translation but a Targum or paraphrase. For the tendency of almost all students of an ancient book is to lay too great a stress upon the meaning of single words, to draw too subtle distinctions between synonyms, to press unduly the force of metaphors, and to estimate the weight of compound words in current use by weighing separately the elements of which they are compounded. Whereas in the ordinary speech of men, and with all but a narrow, however admirable, school of writers in a literary age, distinctions between synonyms tend to fade away, the original force of metaphors becomes so weakened by familiarity as to be rarely present to the mind of the speaker, and compound words acquire a meaning of their own which cannot be resolved into the separate meanings of their component parts. But the fact that the Septuagint does not, in a large proportion of cases, follow the Hebrew as a modern translation would do, but gives a free and varying rendering, enables us to check this common tendency of students both by showing us not only in another language, but also in another form, the precise extent of meaning which a word or a sentence was intended to cover, and also by showing us how many different Greek words express the shades of meaning of a single Hebrew word, and conversely how many different Hebrew words explain to us the meaning of a single Greek word. 1 6 ON THE VALUE AND USE These special characteristics of the Septuagint may be grouped under three heads: (i) it gives glosses and paraphrases instead of literal and word for word ren derings : (a) it does not adhere to the metaphors of the Hebrew, but sometimes adds to. them and sometimes subtracts from them : (3) it varies its renderings of particular words and phrases. Of each of these charac teristics the following examples are given by way of illustration. I. Glosses and paraphrases : {a) Sometimes designations of purely Jewish customs are glossed : c-g. '^'?? t? 'the son of the year,' Num. 7. 15, etc., i.e. a male of the first year which was required in certain sacrifices, is rendered by (apvos) Ei'iauo'ios: D''"!^n ''D 'bitter waters,' Num. 5. 18, etc., is rendered by ro vhap tou eXey)j.ou ; "iW the ' separation ' or ' conse cration ' of the Nazarite, Num. 6. 4, and even "njp trxT ' the head of his separation,' ib. v. 9, are rendered simply by £vytj\; nirfj nil 'a savour of quietness,' Lev. i. 9, etc., is rendered by oapxj EuiiiSias. {b) Sometimes ordinary Hebraisms are glossed: e.g. 135 I? 'the son of the foreigner,' Ex. 12. 43, etc., is rendered simply by dXXo- yevfjs; D?V.'!? 'things of nought,' Lev. 19. 4, etc., is rendered by eiSfflXa ; ^i?B ' to visit ' (used of God), is rendered in Jeremiah and several of the minor prophets by iK^iKeiv : D*n3B' pTJJ ' of uncircum cised lips,' Ex. 6. 12, is rendered by oXoyds dpi. (c) More commonly, an interpreting word, or paraphrase, is sub stituted for a literal rendering : similar examples to the following can be found in almost every book. Gen. 12. 9, etc., 3?3 'the South' is interpreted by n 'ipripos: Gen. 27. 16 Hi^pn 'the smooth ness,' sc. of Jacob's neck, is interpreted by rd yvpvd : Gen. 50. 3 D^pan 'the embalming' is rendered by the more familiar r^s ra^^s, ' the burial,' and in the following verse, 0)3 the ' house ' of Pharaoh is interpreted by rovs Swdaras, ' the mighty men ' of Pharaoh : Num. 31- S ''"'?!?i'l 'were handed over,' sc. to Moses, = i^ripi0pwa'', 'were counted out': i Sam. 6. 10 CB'JK 'the men' is interpreted by oi dXXd^vXot, ' the Philistines ' : Job 2. 8 ISSH ^103 ' among the ashes' is interpreted by fVi r^s Koirplas, ' on the midden' : Job 31. OF THE SEPTUAGINT. 1 7 32 niNP 'to the way' (possibly reading nix!) 'to a traveller') is interpreted by ttovtI i\06vTt: in Ps. 3. 4; 118 (119). 114 11!'? • a shield ' (used of God) is interpreted by dvTtXijTrrtop : in Ps. 1 7 (18). 3; i8 (19). 15; 77 (78). 35; 93 (94). 22 ni5f 'a rock' is interpreted by PorjSos, and in Ps. 117 (118). 6 the same Greek word is added as a paraphrase of the personal pronoun v, Kvpios £(101 Poir|96s: in Ps. 15 (i6). 9 ^l'l33 'my glory 'is interpreted by ^ y\S>aad pov. in Ps. 38 (39). 2 QionD ' a bridle' is interpreted by (jjvXaKTjv: in Ps. 33 (34). 11 !3''"I''Q3 'young lions' is interpreted by TrXouo-iot: in Ps. 126 (127). 5 inaE'X 'a quiver' is interpreted by TrjV imBvplav. {d) In some cases instead of the interpretation of a single word by its supposed equivalent, there is a paraphrase or free translation of a clause: for example, Ex. 24. 11 'upon the nobles of the children of Israel he laid not his hand' : LXX. tS>v imXfKTcov toO 'lo-paijX ou 8t€(j}d>vi]a€v ouSe ffj, ' of the chosen men of Israel not one perished': i Sam. 6. 4 ' What shall be the trespass-offering which we shall return to him': LXX. ri to ttjs ^aadvov aTroSaaopev avTrj ; ' what is the [offering for] the plague that we shall render to it' (sc. to the ark): i Kings 21 (20). 39 'if by any means he be missing' (li^Q niph.) : LXX. idv 8e iKnrjSav iKirrjSriari, ' if escaping he escape' : Ps. 22 (23). 4 'through the valley (''''33) of the shadow of death': LXX. iv piam aKids davaTov. Ps. 34(35). 14 'I bowed down heavily as one that mourneth for his mother ' (DX ¦'?^?) : LXX. ws irev8S>v koI aKvBpmird^unv ovtcos iTaneivoiprjv : Ps. 43 (44). 20 ' that thou shouldest have sore broken us in the place of jackals' (D''??') : LXX. on iTOTreivaiaas rjpds iv rona KoKaafas : Is. 60. 19 ' neither for brightness shall the moon give light unto thee ' : LXX. ovdi draroXi? o-eX^vi/j (jjtonci aov [Cod. A. o-ot] tijv vvkto, ' neither shall the rising of the moon give light to thy night ' (or ' give light for thee at night'). 2. Metaphors : (a) Sometimes there is a change of metaphor, e. g. in Amos 5. 24 in'tjl bnj 'a mighty,' or 'perennial stream,' is rendered by xeipdppovs afiaros, 'an impassable torrent' : Micah 3. 2 3ns? ' to love ' is rendered by ftTeiv, ' to seek.' {b) Sometimes a metaphor is dropped : e. g. Is. 6. 6 ' then Jleiv (^y'l) one of the seraphim unto me,' LXX. dTrEordXr] Trpor pi Iv tS>v iepaip: Ps. 5. 13, and elsewhere, non 'to fly for refuge' is ren dered by EXm^Eii': Job 13. 27 Din-iK ' ways ' is rendered epya, ' deeds.' C I 8 ON THE VALUE AND USE [c) Sometimes a metaphor appears to be added, i. e. the Greek word contains a metaphor where the corresponding Hebrew word is neutral : e. g. Jer. 5.17 ^W^ po. ' to destroy ' is rendered by dXoaj', ' to thresh ' : Ezek. 2 1 . 1 1 i^} ' to kill ' is rendered by dn-o- KsvTeiv, and Num. 22. 29 by iKKevreiv, 'to pierce through' (so as to kill): Deut. 7. 20 13S hiph. ' to destroy' is rendered hy iKTpi^faBai, ' to be rubbed out ' : ]^^ ' to dwell' is frequently rendered by Kara- aKrjvovv, ' to dwell in a tent.' These tendencies both to the glossing and paraphrasing of the Hebrew, and to the changing or apparent adding of metaphors, will be best seen by analysing the translations of some typical word. The following is such an analysis of the translations of ^MJ 'to give.' (a) In the following cases there is a paraphrase. Jos. 14. 12 'Give me this mountain,' LXX. ahovpai ae ro Spos TOVTO. Deut. 21. 8 'Lay not innocent blood unto My people of Israel's charge, LXX. Iva p-q yhrp-ai, atpa dvairiov iv T& Xua aov 'laparjX. Esther 3. 11 'The silver is given to thee,' LXX. ro piv dpyipiov Ezek. 45. 8 ' They shall give the land to the house of Israel according to their tribes,' LXX. tijj/ yf^v KaTaKkripovoprjaovaiv ohos lapa^X KOTa (jivXds avrav. (/3) In the following cases a local colouring is given to the translation, so that the translation of the verb must be taken in its relation to the translation of the whole passage. Gen. 20. 6 'therefore suffered I thee not to touch her,' IveKa TOVTOV OVK d(t>Y]K(i CC H^aaBaL avr^s. Gen. 38. 28 'the one put out his hand,' 6 ds -npoeifiveyKe rfiv Xdpa. ^ Gen. 39. 20 'Joseph's master ... put him into the prison,' iye^oKev avrov els to dxvpapa. Gen. 41. 41 'I have set thee over all the land of Egypt,' KaB- taTijjxi ae arjpepov ijrl wdari yfj Alyvwrov. Gen. 43.^23 ' the man . . . gave them water and they washed their feet,' ^eykei* vSap vl^ai rovs iToSas airav. OF THE SEPTUAGINT. 1 9 Exodus 3. 19 ' I am sure that the king of Egypt will not let you go, oiSa OTt ou Trpoi^<7ETai vpus ^apam. Exodus 7. 4 ' I will lay my hand upon Egypt,' liriPaXa rfiv x^pd pov iir K'lyvTTTov. Exodus 18. 25 ' Moses . . . made them heads over the people, rulers of thousands . . .,' ETroiif]o-ei' avrovs iir airSiv xi,Xi,dpxovs. Exodus 21. 19 'he shall pay for the loss of his time,' t^j dpyeias avrov diroTiCTEi. Exodus 27. 5 'thou shalt put it under the ledge of the altar beneath,' UTroGiio-eis avrovs (sc. TOVS daKTvXlovs) iisrd r^v iaxdpav rov Bvaiaarqpiov KdrtoBev. Exodus 30. 19 'thou shak put water therein,' ekxeeis eU avrov vScop. Lev. 2. 15 ' thou shalt put oil upon it,' Ittixeeis i-n avrriv eXaiov. Lev. 19. 14 'Thou shalt not . . . put a stumbling block before the blind,' direvavn ru^XoO ou 7rpocr6i]0'eis crrai'SaXoi', Deut. 15. 17 'Thou shalt take an aul and thrust it through his ear unto the door,' X^i/'s ro ojr^noi' koi rpuir^^o'Eis to ariop avrov irpos rijV Bipav. 2 Sam. 18. 9 'he was taken up between the heaven and the earth,' ^Kpsp.cia'dT] dvd peaov tou ovpavov Kal dvd peaov rijs yrjs. 2 Kings 16. 14 ' . . . and put it on the north side of the altar,' e8ei|£|' aurd inl pr/pov tou Bvaiaarrfpiov.. I Chron. 16. 4 'he appointed certain of the Levites to minister,' ETa|£ . . . eK rSiv AevirSiv Xeirovpyovvras. ' 2 Chron. 16. 10 ' . . . and put him in the stocks,' irape^Ero avrov els vXaKriv. Esth. I. 20 ' all the wives shall give to their husbands honour,' irdaai ai yvvaiKes ¦nepiS'qaouai ripr^v roTj dvSpdaiv eavrStv. fob 2. 4 ' all that a man hath will he give for his life,' oaa xmdpxei dv6pd>irat vnep r^j ¦\j/vxrjs avrov ektutei. fob 9. 18 'He will not suffer me to take my breath,' ovk iS, ydp pe dvavevaat. fob 35. 10 'who giveth songs in the night,' d KaraTiaaav (pvXaKas WKTepivas. fob 36. 3 ' For truly my words are not false,' tpyois hi pov diKaia ipS> iir dXrjdeias. Prov. 10. 10 'He that winketh with the eye causeth sorrow,' d ivvevmv 6(j>6aXpois perd SoXov iruvdyei dvBpdat Xviras. c a 20 ON THE VALUE AND USE Prov. 21. 26 'but the righteous giveth and spareth not,' d 8e hiKaios eXeu Kat olKrelpei dcpeiSms. /j. 3. 4 ' I will give children to be their princes,' iTtKrrqaoi veavi- aKovs dpxovras avrav. Is. 43. 9 ' let them bring forth their witnesses,' dYaYETOMroi' rous pdprvpas avrmv. fer. 44 (37). 15 'the princes . . . put him in prison in the house of Jonathan,' dTrcVreiXai' avrbv els rfjV ohiav 'iwvddav. Ezek. 14. 8 'I will set my face against that man,' orripiu to irpoaairov pov iirl roj' avdparrov iKeivov. 3. Variations of rendering. (a) In a comparatively small number of cases a single Greek word corresponds to a single Hebrew word, with such accidental exceptions as may be accounted for by a variation in the text : it is legitimate to infer that, in such cases, there was in the minds of the translators, and since the translators were not all of one time or locality, presumably in current usage, an absolute identity of mean ing between the Hebrew and the Greek: e.g. bovXos = IDV (or nnir). (d) In certain cases in which a single Greek word stands for two or more different Hebrew words, the absence of distinction of rendering may be accounted for by the para phrastic character of the whole translation, and will not of itself give trustworthy inferences as to the identity in each case of the meaning of the Greek and the Hebrew words. e.g. eISuXoc, EiSuXa stands for (i) D^i^^! -gods,' (2) Q'h'h» 'things of nought' {=rd pdrata Zach. II. I>] , ffSeXiypara Is. 2. 8, 20, xeipoiroirjrd Lev. 26. I, Is. 2. 18, etc.), (3) D'^^N 'terebinth-trees,' (4) nto3 ' high-places ' (more commonly =ra ifriXd), (5) D^^VS ' Baalim,' (6) n-'h^'p^ ' idol-blocks,' (7) Q'bn • vanities,' (8) n'im ' sun-pillars,' (9) Q^3S5? 'idols,' (10) D'^'^pa 'graven images' (also=Ta yXuTrrd), (11) °^i 'images' (also=«/cx6iKa, Aquil. iaixxava, E. V. 'I am weary of my life because of the daughters of Heth.' EfiPpijudirdai, Matt. 9. 30, Mark i. 43: 14. 5, John 11, 33, 38, which in Classical Greek is found only in Aesch. Septem c. Theb. 461, of the snorting of horses in their harness, is best explained by its use (i) as the translation of Oyj 'to be angry' in Aquil. Ps. 7. 12 ip^pipapevos=:lJKK. opyrjv eirdyav. Alius direiXovpevos : SO ip^pi- priais=the derivative Dl'l in Aquil. Symm. Ps. 37 (38). 4=LXX. dpyrjs: in Theod. Is. 30. 2 7=LXX. dpy^j : and in Theod. Symm. Ezek. 21. 31 (36)=LXX. dpyrpi, Aquil. direCxip> : (2) as the trans lation ofiyj 'to rebuke,' in Symm. Is. 17. 13 ep^pipr\aerai auT(5= LXX. diroaKopaKiei avrov, Aquil. imriprjaei ev avrm : SO ep^piprjais translates the derivative nnw in Symm. Ps. 75(76). >] =1,XX. Aquil. iiriTipijaeais. "^ ivQ6p.T\ai.%, Matt. 9. 4 : 12. 25, Heb. 4. 12 finds its only parallel in the sense of 'thoughts,' or 'cogitations,' in Symm. Job 21. 27 ' (in the same collocation with iwoiav as in Hebrews 4. 12, Clem. Rom. 21. 9), where it translates ni3B'riD, which, like evBupriais in S. Matthew, is used of malicious thoughts (e. g. Esth. 8. 3, 5). lmpXTi(ia, in the sense of a 'patch,' Matt. 9. 16 (=Mark 2. 21, Luke 5. 36), is found only in Symm. Jos. 9. 11 (5). Kora<|)Ep£<79ai, the expressive word which is used for ' dropping fast asleep' in Acts 20. 9, finds its only parallel in this sense in Biblical Greek (elsewhere, Arist. De Gen. Anim. 5. i, p. 779 «) in Aquil. Ps. 75 (76). 7, where it translates Cl'n"i3=LXX. iviara^av. fleojidxos, Acts 5. 39, occurs elsewhere in Biblical Greek only in 26 ON THE VALUE AND USE Symm. Job 26. 5 {=Theod. yiyavres), Prov. 9. 18 ( = LXX. yriyeveXs, Theod. yiyavres), Prov. 21. 1 6 (=LXX. yiydvTav) : in each case it translates D''8ev- |erat : in Ps. 33 (34). 5 ?''Sn is translated by the LXX. ippiaaro, by Symmachus i^eikero : in Ps. 38 (39) '?''?'] is translated by the LXX. pvaai, by Symmachus i^eXov: in Ps. 71 (72). 12 ^'''S;! is translated by the LXX. ippiaaro, by Symmachus iieXelrai: in Prov. 24. 11 ?Jfn is translated by the LXX. pvaai, by Symmachus o-So-oi' : in Is. 38. 6 P^SfX is translated by the LXX. and Aquila pvaopai, by Sym machus i^eXoiJpai, by Theodotion aaaa> : (4) in 2 Sam. 4. 9 HIQ is translated by the LXX. eXurpmo-aro, by Symmachus pvadpevos : in Ps. 43 (44.) 27 ^J'lSl is translated by the LXX. koI Xirpaaai fjpas, by another translator ('AXXoj, ap. Chrysost. ad he.) cat pvaai rjpds : (5) in Ps. 17 (18). 44 tapsn is translated by the LXX. and Symma chus pvaat {pvarj), by Aquila Stao-io-etj : in Ps. 31 (32). 7 t2?S is translated by the LXX. Xurpcoo-at, by Aquila biaam^av. The exception mentioned above is that the translators of the Hexapla introduce into the group of Greek words another word which is not found in the N. T., and which is founfl in the LXX. in other senses, viz, dYX""'£u£ii', The use of this word helps to confirm the general inference as to the practical identity of mean ing of the other members of the group, and the word its.elf affords an interesting illustration of the light which the fragments of the Hexapla throw upon later Greek philology. afj(iv. These pheno mena may be explained on more than one hypothesis : they may be survivals of other translations : or they may be signs of successive revisions : or they may be indications that the copyists dealt more freely with a translation than OF THE SEPTUAGINT. 33 they would have dealt with an original work, and that they took upon themselves to displace a word for another which they thought more appropriate. But whatever be the origin of the phenomena, they afford additional data for determining the meanings of words, if not in the time of the original translators, at least in that of early revisers and copyists. They consequently may be used in the same way as the fragments of the Hexapla to test inferences as to the equivalence of words. The following is an example of a partial application of the test to the same group of words which has been already discussed in its use both in the LXX. and the Hexapla. It will be noted that only the historical books have been examined. In Judges 6. 9, Codd. IV, 54, 58, 108 al. read ippvadpr/v, Codd. X, XI, 15, 18, 19 al. read i^eCKdptjv (i^eiXSpijv) as the translation of •>=??: in Judges 9. 17 the same two groups of MSS. vary between ippiaaro and f'^eiXaro, and in Judges 18. 28 between d pvopevos and d i^aipoipevos : in 2 Sam. 12. 7 Codd; X, XI, 15, 18, 85 have eppu- adprjv, Codd. 82, 93 i^eiXdptjv : in 2 Sam. 14, 16 Codd. X. 92, 108, 242 have pvadaBa, Codd. XI, 29, 44, 52, 56 al. c|eXcirat: in 2 Sam. 19. 9 Codd. X, XI, 29, 44, 55 al. have ippiaaro, Codd. 19, 82, 93, 108 i^elXero : in 2 Sam. 22. 18 Codd. X, XI, 29, 44, 55 have ippiaaro, Codd. 19, 82, 93, 108 i^eiXero : in 2 Sam. 22. 44 Codd. X, XI, 29, 44) 65 have pian, Codd. 19, 82, 93, 108 have i^eiXov. These instances are sufficient to show that the general inference as to the identity in meaning of i^aipe'iv and pieaBai is supported by theu- interchange in the MSS., as it was also supported by their interchange in the Hexapla. If we now put together the several groups of facts to which attention has been directed, it will be possible to draw some general inferences, and to frame some general rules, for the investigation of the meanings of words in the New Testament. There are two great classes of such words, one of which may be subdivided : 34 ON THE VALUE AND USE I. {a) There are some words which are common to Biblical Greek and contemporary secular Greek, and which, since they are designations of concrete ideas, are not appreciably affected by the fact that Biblical Greek is the Greek of a Semitic race. The evidence as to the meaning of such words may be sought in any contemporary records, but especially in records which reflect the ordinary ver nacular rather than the artificial literary Greek of the time. Instances of such words will be found below in dyyapeieiv, yXaa- aoKopov, avKoavre'iv. {b) There are some words which are common to Biblical Greek and to contemporary secular Greek, in regard to which, though they express not concrete but abstract ideas, there is a presumption that their Biblical use does not vary to any appreciable extent from their secular use, from the fact that they are found only in those parts of the New Testament whose style is least affected by Semitic conceptions and forms of speech. The evidence as to the meaning of such words may be gathered from any contem porary records, whether Biblical or secular. An instance of such words will be found below in beiaibaipovla. II. The great majority of New Testament words are words which, though for the most part common to Biblical and to contemporary secular Greek, express in their Biblical use the conceptions of a Semitic race, and which must consequently be examined by the light of the cognate documents which form the LXX. These words are so numerous, and a student is so frequently misled by his familiarity with their classical use, that it is a safe rule to let no word, even the simplest, in the N. T. pass unchallenged. The process of enquiry is (i) to ascertain the Classical use of a word, (a) to ascertain whether there are any facts in relation to its Biblical use which raise a presumption that its Classical OF THE SEPTUAGINT. 35 use had been altered. Such facts are afforded partly by the context in which the word is found, but mainly by its relation to the Hebrew words which it is used to translate. It is obvious "that the determination of this relation is a task of considerable difficulty. The extent and variety of the LXX., the freedom which its authors allowed them selves, the existence of several revisions of it, necessitate the employment of careful and cautious methods in the study of it. As yet, no canons have been formulated for the study of it ; and the final formulating of canons must from the nature of the case rather follow than precede the investigations which these essays are designed to stimulate. But two such canons will be almost self-evident : — (i) A word which is used uniformly, or with few and intelligible exceptions, as the translation of the same Hebrew word, must be held to have in Biblical Greek the same meaning as that Hebrew word. (a) Words which are used interchangeably as transla tions of the same Hebrew word, or group of cognate words, must be held to have in Biblical Greek an allied or virtually identical meaning. D a II. SHORT STUDIES OF THE MEANINGS OF WORDS IN BIBLICAL GREEK. Of the application of the principles and methods which have been described in the preceding essay the following short studies are examples. Some of the words have been selected on account of the interest or importance which attaches to their use in the New Testament, some on account of their being clear instances of contrast between Classical and Biblical Greek, and some also to illustrate the variety of the evidence which is available. They fall into two groups, correspond ing to the two great classes into which all words in Biblical Greek may be divided, some of them having meanings which are common to Biblical Greek and to contemporary secular Greek, and some of them having meanings which are peculiar to the former, and which, even if suspected, could not be proved without the evidence which is afforded by the versions of the Old Testament. There has been an endeavour in regard to both groups of words to exclude evidence which is not strictly germane to the chief object of enquiry ; but it will be noted that in some instances evidence of the special use of words in Biblical Greek has been gathered from sources which have not been described in the preceding essay, and which require a more elaborate discussion than can be attempted in the present work, viz. from writers of the sub-Apostolic age who had presumably not lost the traditions of Biblical Greek, and who confirm ayyapeveiv. 3 7 certain inferences as to the meanings of New Testament words by showing that those meanings lasted on until the second century A. D. ayyapeveiv. 1. Classical use. In Classical Greek this word and its paronyms were used with strict reference to the Persian system of mounted couriers which is described in Herod. 8. 98, Xen. Cyr. 8. 6. 17- 2. Fost-Classical use. Under the successors of the Persians in the East, and under the Roman Empire, the earlier system had developed into a system not of postal service, but of the forced trans port of military baggage by the inhabitants of a country through which troops, whether on a campaign or otherwise, were passing. The earliest indication of this system is a letter of Demetrius Soter to the high priest Jonathan and the Jewish nation (Jos. Ant. 13. 2. 3), in which among other privileges which he concedes to them he exempts their baggage animals from forced service, KeXeia be prjbe a'YYO.peueaOai, ra 'louSat'coi' iiro^iyia. In the important inscription of a.d. 49, Corp. Inscr. Gr. No. 4956, A 21, found in the gateway of the temple in the Great Oasis, there is a decree of Capito, prefect of Egypt, which, after reciting that many exactions had been made, goes on to order that soldiers of any degree when passing through the several districts are not to make any requisitions or to employ forced transport unless they have the prefect's written authorization (jafiev Xap^dveiv prjbe dYY"- pEllElf et pfj Tii'es ipd biirXapara exaai). Epictetus, Diss. 4. i. 79, arguing that a man is not master of his body, but holds it subject to any one who is stronger than it, takes the case of a man s pack-ass being seized by a soldier for forced service : ' don't resist,' he says, ' nay, don't even grumble. If you dOj you'll not only be beaten, but lose your ass as well, all the 38 HELLENISTIC WORDS. same ' {&v b' dYYop^ia i? ««» arparmrr^s iiriXdfirirai, acpes pr/ dvrireive pijge ydyyufe- ei be pfj irXrjyds Xa/Sai' ouSev ^rrof drroXftj Kat rd ovdpiov). The extent to which this system prevailed is seen in the elaborate provisions of the later Roman law: angariae came to be one of those modes of taxing property which under the vicious system of the Empire ruined both indi viduals and communities. A title of the Theodosian Code, lib. 8, tit. 5, is devoted to various provisions respecting it, limiting the number of horses to be employed and the weights which were to be carried in the carts. 3. Use in the N. T. Hence a-yyapeveiv is used in S. Matt. ay. 3a, S. Mark 15. 31 in reference to Simon the Cyrenian, who was pressed by the Roman soldiers who were escorting our Lord not merely to accompany them but also to carry a load. Hence also in S. Matt. 5. 41 the meaning is probably not merely ' whosoever shall compel thee to go one mile,' but ' whosoever shall compel thee to carry his baggage one mile': and there may be a reference, as in S. Luke 3. 14, to the oppressive conduct of the Roman soldiers. avayivoaaKeiv. 1. Fost-Classical use. That the word was sometimes used in post-Classical Greek of reading aloud with comments is shown by its use in Epictetus. In Epictet. Diss. 3. a3. ao, there is a scene from the student-life of Nicopolis. A student is supposed to be ' reading ' the Memorabilia of Xenophon : it is clear that he not merely reads but comments. iXoXXaKtj iBaipaaa rial irore Xdyoij . . . ' I have often wondered on what grounds . . . ' (these are the words of Xenophon, Alem. i. i, upon which the ' Reader ' comments). avayivuxTKeiv, airotTTO/J.aTi^eiv, 39 oTj' dXXd Tivi irore Xo'ya), ' No : rather. On what ground : this is a more finished expression than the other ' (this is the comment of the Reader). pfj ydp aXXcos avrd aveyviaKaTC ^ i>s abdpia ; ' Why, you do not lec ture upon it any differently than you would upon a poem, do you ? ' (these are the word^ of Epictetus, finding fault with this way of lecturing upon the words of a. philosopher). The students appear to have * read ' or lectured in the presence of the professor, who made remarks upon their reading : for which the technical word was itrava-yivcoa-neLv, Epict. Diss. I. 10. 8. 2. Use in the W. T. It is probable that this practice of reading with com ments explains the parenthesis in S. Matt. a4. 15, S. Mark 13. 14 6 avayLvdxTKtuv vofCrw, ' let him who reads, and com ments upon, these words in the assembly take especial care to understand them.' It may also account for the co-ordi nation of ' reading ' with exhortation and teaching in S. Paul's charge to Timothy, i Tim. 4. 13. dwoaTOfxaTL^eiv. 1. Classical use. In its Classical use the word is used of a master dictating to a pupil a passage to be learnt by heart and afterwards recited : Plat. Euthyd. %76 c orav ovv tls diro(TTO(jiaTi££i onovv, ov ¦ypap.p.aTa airoo-rojuariCet ; 'when, then, any one dictates a passage to be learnt, is it not letters that he dictates?' 2. Post-Classical use. But in its later use the meaning of the word widened from the recitation of a lesson which had been dictated to the answering of any question which a teacher put in regard to what he had taught : Pollux a. loa defines it as viro tov bibaa'KO.Xov epooraa'dai ra ^a^^^iara^ 40 HELLENISTIC WORDS. a Use in the N. T. Hence its use in S. Luke n. 53 vp^avro ol ¦ypafj.jj.aTeis kol 01 apt(TaTot . . . diro(TTO|ji,aTi5£ii' mrbv irepi vXeiovoiv, ' they began to put questions to him as if they were questioning a pupil on points of theology.' apeTTT). 1. Use in the LXX. The word occurs in the following passages of the canonical books : (i) In the two following passages it is the translation of lin ' glory.' Hab. 3. 3 iKdXvijrev ovpdvovs ¦f) dpETT) auroC, ' his glory covered the heavens': another translator in the Hexapla renders lin by r^v evirpeireiav r^s bo^rjs avrov. Zach. 6. 13 Kat aurdj Xrj'^fferai aperqv (of the Branch), ' and he shall bear the glory ' : other translators in the Hexapla render lin by imbo^drrira, evirpeireiav, bo^av. (2) In the four following passages it is the translation of n?nFi ' praise.' Is. 42. 8 rrjV bo^av pov erepca ov Saaco ovbe rds dpExds pov rots yXvirrols, ' my glory will I not give to another, neither my praise to graven images ' : rdj dperdj is corrected by Aquila to tt/v vpvqaiv, by Symmachus to rdy eiraivov. Is. 42. 12 bdtaovai ra Bea bd^av, rds dpExds aurou iv rals vrjaois dvayyeXovai, ' they shall give glory to God, His praises shall they declare in the islands.' Is. 43. 2 1 Xadj' pov bv irepieiroirjadptjv rds dp^rds pov biifyelaBai, ' my people which I acquired for myself to show forth my praises ' : Symmachus corrects rds dperds to rdv vpvov. Is. 63. 7 rdv eXeov Kvpiov ipvqaBijv, rds dpExds Kvpiov, ' I will mention the lovingkindness of the Lord, the praises of the Lord ' ; another translator in the Hexapla corrects rds dperds to a'iveaiv. Outside the canonical books the word occurs once in an apocryphal addition to the book of Esther, and three times in the Wisdom of Solomon. aperi]. 4 1 Esth. 4. 17, line 33, ed. Tisch. (Esther prays God for help against the efforts which the heathen were making) : dfor^ai ardpa iBvmv eIs dpETtts paralav, ' to open the mouth of the Gentiles for the praises of vain idols.' The translation of dperdj by 'praises' is supported by the Vulgate ' laudent.' Wisd. 4. i; 5. 13; 8. 7: there can be no doubt that m these passages dpeny has its ordinary Classical meaning, and not the meaning which it has in the LXX. : in 8. 7 the dperai are enume rated, viz. aaxppoaivrj, (fipovrjais, biKaioaivrj, dvbpeia. 2. Use in the W. T. In the N. T. the word occurs in the Epistle to the Philippians, and in the two Epistles of St. Peter. Phil. 4. 8 TO XotTTOj', dbeXoi, oaa iarlv dXrjB^, oaa aepvd, oaa biKaia, oaa dyva, oaa irpoaiXij, oaa ev(f>r]pa, el ns dpETT) Kal e'l rtj eiraivos, ravra Xoyi^eaBe : since dpeTTj is here coordinated with enaivos and follows immediately after ev^rjpa, its most appropriate meaning will be that which it has in the canonical books of the O. T. as a translation of lin or il?!?^, viz. ' glory ' or ' praise.' I Pet. 2. 9 oirons Tds dperds i^ayyeiXrjre roi) e'x aKorovs vpds KaXeaavros. It seems most appropriate, especially when the general philo logical character of the Epistle is taken into consideration, to give the word the LXX. meaning of ' praises.' 2 Pet. I. 3 8td r^j iiriyvaaecas rou KaXeaavros rjpds Ibia bd^ Kal dpETTtf. Here also the coordination with 8d|a, as in Is. 42. 8, 12, seems to make the meaning ' praise ' more appropriate than any other : the use of the singular has its parallels in Hab. 3. 3, Zach. 6. 13. 2 Pet. I. 5 iirixopriyrjaare iv rj irlarei vpav rrji' dpETTji', iv be tJ aperg r^v yvaaiv. This is the most obscure use of the word in the N. T. : nor, in the absence of philological indications, can its meaning be deter mined without a discussion of the general scope both of the passage and of the whole Epistle, which belongs rather to exegesis than to philology. 42 HELLENISTIC WORDS. yXcocTcroKopLOv. 1. Classical use. The word, in the form yXcaa-o'OKOii.dov, is very rare in Attic Greek, being chiefly known to us from a quotation by Pollux I o. 154 of a fragment of the Bacchae of Lysippus, a poet of the Old Comedy, which however is sufficient to show its derivation from yXGifTcra in the sense of the tongue or reed of a musical pipe or clarionet : amol's avXoZs op/xS [so 'Bentle'y, Ad ffemsterh.p. 69, for opjixai] Koi YXuTTOKOfiEiu '(the piper) rushes in with his pipes and tongue-case.' 2. Use in later Greek. But of this first and literal use there is no trace in later Greek. In the LXX. it is used (i) in 2 Sam. 6. 11, Codd. A. a47, and Aquila, of the Ark of the Lord, = Cod. B. and most cursives fj ki^ootos, (a) in a Chron. 34. 8, 10, 11 of the chest which was placed by order of Joash at the gate of the temple to receive contributions for its repair, = in the corresponding passages of a Kings 1 3 ^ kijSohtos. It is also used for the Ark of the Covenant by Aquila in Exod. 35. 10 : 38 (37). I : and Josephus, Ant. 6. i, a, uses it for the ' coffer ' into which were put ' the jewels of gold ' ' for a trespass-offering ' when the Ark was sent back (i Sam. 6. 8 =: LXX. Oejia). In a long inscription from one of the Sporades, probably Thera, known as the Testamentum Epictetae, and now at Verona, which contains the regulations of an association founded by one Epicteta, yXui(Tir6Ko\i.ov is the ' strong-box ' or muniment-chest of the association, and is in the special custody of the ypap.p.aroi^'iXa^ or ' registrar.' This wider meaning is recognized by the later Atticists : for Phrynichus, § 79 (ed. Rutherford, p. 18) defines it as pLJ3XLa)V Tf] tixarCtav r] apyvpov rj onovv aXXov, yXwa-croKOfiov, Seia-iSaipiovla. 43 3. Use in the W. T. It is found in the N. T. only in S. John la. 6 : 13. a9, where it is appropriately used of the common chest of our Lord and His disciples, out of which were not only their own wants provided but also the poor relieved. In still later Greek this wide use of it was again narrowed : it was used, at last exclusively, of a wooden coffin, aopos having apparently come to be used only of a stone-coffin or sarcophagus. The earliest instance of this use is probably in Aquila's version of Gen. 50. 26. In modern Greek it means a purse or bag. SeiaiSaLfxcou, SeiaiBatpLovia. 1. Classical use. It is clear that the dominant if not the only sense of these words in Classical Greek is a good one, ' religious,' * religion' : e. g. Xenophon, Cyrop. 3. 3. 58, tells the story of Cyrus, before attack ing the Assyrians, beginning the accustomed batde-hymn and of the soldiers piously (6eoae^S>s) taking up the strain with a loud voice : ' for it is under circumstances such as these that those who fear the gods (oi SEiaiSaip.oi'Es) are less afraid of men.' Aristotle, Pol. 5. 11, p. 1315 a, says that rulers should be con spicuously observant of their duties to the gods : ' for men are less afraid of being unjustly treated by them if they see a ruler religious (Seio'iSaip.oi'a) and observant of the gods, and they plot against him less because they consider that he has the gods also as his allies.' In this last instance the reference is probably to the outward observance of religion : and that this was implied in the words is shown by a senatus consultum of b. c. 38, which is preserved in an inscription at Aphrodisias in Caria {Corp. Inscr. Gr., No. 2'j3'j b). The senatus consultum decrees that the precinct (repevos) of Aphrodite shall be held as consecrated, ' with the same rights and the same religious observances, raur« biKaia raurj re 8Ei(ri8ai|Jioi'^a (eodem jure eademque religione), as the precinct of the Ephesian goddess at Ephesus.' 44 HELLENISTIC WORDS. 2. Post-Classical use. In later Greek the words have a meaning which is probably first found in Theophrast. Char act. i6, a.\i.iXe\. y] SEiffiSaip.ofia bo^mv Uv ehai beiXia irpos rovs Oeoijs : * no doubt beia-LbaiixovCa will be thought to be a feeling of cowardice in relation to the gods : ' they are used not of the due reverence of the gods, which is religion, but of the excessive fear of them, which constitutes superstition. Of this there are several proofs : — (i) Philo repeatedly distinguishes beiaibaipovia from eiaeffeia: e.g. De Sacrif. Abel et Cain, c. 4 (i. 166), where he speaks of the way 3i which nurses foster fear and cowardice and other mis chiefs in the minds of young children 'by means of habits and usages which drive away piety, and produce superstition — a thing akin to impiety,' 8t' iBS>v koI voplpmv eiae^eiav pev iXavvovrmv Seicti- Saip.oi'iai' be irpdypa dbeXipdv dae^eia KaraaKeva^ovraiv. Again, in Quod Deus immut. c. 35 (i. 297), he defines it more precisely in Aris totelian language as the ' excess ' of which impiety is the corre sponding ' defect' and piety (eiae^ela) the ' mean' : cf. De Gigah- tibus, c. 4 (i. 264): De Plantat. Noe, c. 25 (i. 345): De fustitia, c. 2 (ii. 360). (2) Josephus, Ant. 15. 8, 2, relates that, among the other means which Herod adopted for adorning the amphitheatre which he had built at Jerusalem, he erected trophies in the Roman fashion with the spoils of the tribes whom he had conquered. The Jews thought that they were men clad in armour, and that they came within the prohibition of the divine law against images. A popular tumult was threatened. Herod, wishing to avoid the use of force, talked to some of the people, trying to draw them a>way from their super stition (t!]s SEio-iSaijioi'ias dxpaipoipevos), but without success, until he took some of them into the theatre and showed them that the armour was fixed on bare pieces of wood. (3) Plutarch has a treatise riEpl SEio-iSaip.oi'ias (Moral, vol. ii. pp. 165 sqq.), which begins by saying that the stream of ignorance about divine things divides at its source into two channels, becoming in the harder natures atheism (dBedrris), in the softer, superstition (Seto^iSatpoi'ia). SeicriSai/xovia, Sid^oXa. 45 (4) M. Aurelius, 6. 30, in painting the almost ideal character of his adopted father, speaks of him as ' god-fearing without being superstitious ' (Beoae^ijs x'i'P'r SEitrtSoinoi'ios). It seems clear from these facts that in the first century and a half of the Christian era the words had come to have in ordinary Greek a bad or at least a depreciatory sense. That it had this sense in Christian circles as well as outside them is clear from its use in Justin M. Apol. 1. a, where it is part of his complimentary introduction to those to whom his Apology is addressed that they are ' not men who are under the dominion of prejudice or a desire to gratify superstitious persons ' (ixri irpoXri^ei p.rjb' di-GpuirapEo-KEia ttj SEio'iSaip.di'ui' KaTe)(ojx4vovs), but that they can form a candid judgment on the arguments which are addressed to them. 3. Use in the N. T. This having been the current meaning, it is improbable that the words can be taken in any other sense in the two passages in which they occur in the Acts of the Apostles : in 17. aa S. Paul tells the Athenians that they are 8Ei(ri8ai(ioi'£(rr^pous, ' rather inclined to superstition ' : and in 35. 19 Festus tells Agrippa that the charges which Paul's acausers bring against him are questions isepX ryjs IbCas 8Ei(7i8ainoi'ias, ' concerning their own superstition.' SidfioXos, 5ta/3aAAa). 1. Classical use. These words were ordinarily used in reference to slan derous, or at least malicious, accusation : Sta/SaXXw is sometimes found in the probably earlier sense of setting at variance, e.g. Plat. Rep. 6. p. 498 d p.Ti SidpaXXs ep,^ koI @pa(rv\xaxpv apri ^tXovs yeyovoras, and, in the passive, of being at variance, e. g. Thucyd. 8. 83 xai irporepov ru Tto-cra- peBa iroieiv irdaas ras ivroXds rairas . . . ' It shall be our righteousness if we observe to do all these commandments . . • ' Deut. 24. 13 (15) . . . Kat eo-rat o^ot eXer]poaivy] ivavriov Kvpiov rou ^eou aov, (' In any case thou shalt deliver him his pledge again when the sun goeth down) . . . and it shall be righteousness unto thee before the Lord thy God.' (b) Conversely, sometimes, where 8iKaioo-iJini) is used to render "^P.^, no other meaning than ' kindness ' or ' mercy ' is possible : e.g. Gen. 19. 19 (Lot said after having been brought out of Sodom) iireibrj evpev 6 irals aov eXeoj iiiavriov aov Kai ipeydXvvas rrjv 8iKaioo'ul'r]i' aov . . . ' Since thy servant hath found grace in thy sight, and thou hast magnified thy mercy which thou showest unto me in saving my life . . .' Gen. 24. 27 (when Ehezer is told that the damsel is the daughter of Bethuel, he blesses God) 6s ouk iyKareXiire tt)1' 8iKaioai}i'r]i' auroii Kai rfjv dXrjBeiav dird rov Kvpiov pov. 'Who hath not left destitute my master of his mercy and his' truth.' 2. Use in the If. T. There is one passage of the N. T. in which this meaning of 8tKato(nj//rj is so clear that scribes who were unaware of its existence altered the text : in S. Matt. 6. i the estab- ciKaiocrvvri, eTOifia^eiv, 5 1 lished reading is undoubtedly 8iKaio(7u'i'r]i', for which the later uncials and most cursives have eXerjpiocrvvrjv, and for which also an early reviser of Cod. K, as in some similar cases in the LXX., substituted bocnv. There is no other passage of the N. T. in which it is clear that this meaning attaches to either bUaios or biKaiorrvvq : but at the same time it gives a better sense than any other to the difficult statement about Joseph in S. Matt. i. ig'la aov, Aquil., Symm. ebpaa-pa els KoBebpav aov. Ibid. LXX. Jirolpaaav, Aquil. rjbpaaav. I Sam. 20. 31 LXX. eTOi(i,oadii(T£Tai, Symm. ebpaoBqaerai, Alius KOTOpBaaeis. I Sam. 23. 33 LXX. els iTOi\i.ov, Symm. iirl j3e/3ata>. 2 •S'avep(i>BevTos be vvv, of the secret purpose or counsel ' which hath been kept in silence through times eternal but now is mani fested ' — that the Gentiles were to be fellow-heirs with the seed of fivuTripiov. 59 Abraham : and in the same sense i Cor. 2. i (unless ^npri'pioi' be there read with Codd. B D etc.). I Cor. 15. 51 tSou p.uoTiQpioi' vp'iv Xeya, 'I tell you a secret counsel of God' for the time that is coming. Ephes. I. 9 rd p.uon^piof rou BeXfjparos, ' the Secret counsel of His will' : 3. 3, 4 ll' TU p,uoTii|pi(a rou Xptorou : 3. 9 rij ij ohovopla tou |i,u(mr|piou : 6. 19 to p.uo'Tppioi' rou cuayyeXi'ou; all in reference to the ' secret counsel ' of God in regard to the admission of the Gentiles. So also Col. I. 26, 27 : 2. 2 : 4. 3. I Tim. 3. 9 rd pvarfjpiov rfjs iriareas, probably the secret counsel of God which is expressed in the Christian creed : hence ib. 3. 16 rd r^j evae^eias pvarijpiov is expressed in detail in the earliest and shortest form of creed which has come down to us. Rev. 10. 7 (In the days of the voice of the seventh angel, when he is about to sound) Koi ireXiaBrj to fivarffpiov rou Geou as evr)yye- Xto-e Touj ea'vrov boiXovs rovs irporprfras, ' then is finished the secret counsel which God purposed to fulfil according to the good tidings which He declared to His servants the prophets.' 2 Thess. 2. 7 TO ydp fJiuo'Tiipioi' ^brj ivepyetrai rrjs dvoptas. In this passage the meaning which has hitherto seemed appropriate is less obvious in its application : but nevertheless it seems to me to be more probable than any other. The passage and its context seem to be best paraphrased thus : ' The secret purpose or counsel of lawlessness is already working: lawlessness is already in process of effecting that which it proposed to eff'ect. But it is not yet fully revealed : there is he who restraineth, but he who now restraineth will be put out of the way; and then shall that lawless one be fully revealed whom the Lord shall consume with the breath of His mouth . . . . ' 3. Use in the Apologists. But there are two passages in the Apocalypse, and probably one in the Epistle to the Ephesians, for which this meaning of p.v Std 'Ho'atou as epeXXe yiveaBai i^rjyrjBr]' el pTjri rovro eiriaraaBe, & cjiiXoi, 'i iv fiua-jTipiu iafjpaivev d Xoyos oifcetc iv AapaaKa' dpapraXdv be Kai abiKov ovaav iv irapo- PoXrf rrjv bivapiv iKeivr/v KoXas 2apdpeiav KoXel, ' which power, as the pas sage indicated symbolically, lived at Samaria : and since that power was sinful and unrighteous he properly calls it by a figurative ex pression Samaria.' (The equivalence of iv pvarqp'ia and iv irapa^dX^ is evident.) Melito y9-a^. ix. (ap. Otto Corpus Apolog. vol. ix. p. 417) (Isaac is said to be d ruTros rou Xpto-rou, ' a type of the Messiah,' and one which caused astonishment to men), rjv ydp Bedaaadcu fivaTfipiov Kaivdv . . . ' for one might see a strange symbolical representation, a son led by a father to a mountain to be sacrificed.' It is evident that p.v 7- 57> 8. 6, la. ao, 15. 35, 18. 13, 19. 39, Rom. 15. 6. In none of these 64 HELLENISTIC WORDS. passages is there any reason for assuming that the word has any other meaning than that which it has in the Greek versions of the O. T., viz. ' together.' irapa^oXri, irapoipiia. 1. Classical use. (a) TrapaPoXi^ : Aristotle, Rhet. 2. ao, p. 1393 b, defines it as one of the subdivisions of irapabeiyixa, ' example,' and coordinates it with Xo'yot : as an instance of it he gives ra ScoKpariKii : as when Socrates showed that it is not right for rulers to be chosen by lot by using the illustration or analogous case that no one would choose by lot those who should run in a race or steer a ship. Quintihan, 5. 11. i, follows Aristotle in making irapa^oXri a kind of Tiap6,bei.y)xa, and says that its Latin name is similitudo: elsewhere, $• 11. 33, he says that Cicero called it conlatio : he gives an instance of it, the passage from the Pro Murena, about those who return into port from a dangerous voyage, telling those who are setting out of the dangers and how to avoid them. (b) irapoijjiia : Aristotle, Rhet. 3. 11, p. 1413 a, defines wopotp,tot as y.eTa<^opal air' eibovs iit' elbos ; and, ib. I. Ii, p. 1371 ^i ^^ gives as instances the sayings fjXi$ ^Xt/ca repirei, ael koXows irapa koXolov : in a fragment preserved in Synes. Calvit. Encom. c. 3a, p. 334 (Bekker's Aristotle, p. 1474 b), he says of them naXaias etat (ftiXorro^ias • • . eyK,aTaXelp,}J.aTa irepicroidevTa bia avvTop,[av Kal Seftorjjro. Quintilian, 5. 11. 31, says of ¦napoLixla that it is ' Velut fabella brevior, et per allegoriam accipitur : non nostrum, inquit, onus : bos clitellas.' 2. Use in the LXX. and Hexapla. irapoPoXri occurs about thirty times in the Canonical books as the translation of ^^^, and of no other word (in Eccles. TrapajSoX^, irapoifJLia. 65 1. 17, where all the MSS. have it as a translation of t^ryhh ' madness,' it is an obvious mistake of an early transcriber for irapa^opds, which is found in Theodotion). The passages in which ^IIJ^ is not rendered by irapa^oX'ri are the following : — I Kings 9. 7, and Ezek. 14. 8 ; the Targum eo-rat (Brjaopai) els d(f>avtapdv, ' shall be for a desolation,' is substituted for the literal translation eo-rat (Bfjaopai) els irapalioXr)v, ' shall be for a byword.' fob 13. 12 diro^r]aerai be vpav rd yavpiapa "aa airdba, is SO far from the Hebrew as to afford no evidence. Ib. 27. I and 29. i: it is rendered by irpooipiov, which may be only a transcriber's error for napoipia: in 27. i Aquila has Trapa/SoXiji'. Prov. I . I : the LXX. have irapoipiai, Aquila irapa^dXai. Is. 14. 4 LXX. Xrj'yjrei rdv 6pT]fOi' rouroi' eirl rdi' fiaaiXea Ba/3. Aquil., Symm., Theod. n-apa/SoX^i': cf. Ezek. 19. 14, where the LXX. combine the two words in the expression etj irapaPoXfjv Bpfjvov, and Mic. 2. 4 where they are coordinated. It will be seen then in a majority of the cases in which irapa^oXri was not used to translate 7ipD, irapoifxia was used instead of it: this is also the case with the following passages, in which the LXX. used napa^oX-q but the Hexapla revisers substituted irapoip.ia: — I Sam. 10. 12 LXX. irapa^oXrjV," hXXos' irapoipiav. Ib. 24. 14 LXX. irapa^oXj), Symm. irapoipia. Ps. 'j'j (78). 2 LXX. and Aquil. iv irapa0oXdis, Symm. bid irapoi- p'las. Eccles. 12. 9 LXX. irapa^oXav, Aquil. irapoipias. Ezek. 12. 22 LXX. Aquil., Theod. wapa^oXrj, Symm. irapoipia. Ib. 18.3 LXX. irapa^oXfi, Aquil. irapoipia. Prov. 25. I : Codd. AS^ of the LXX. have irapoipiai, Codd. BS^ and most cursives TraiSeTai : Aquila, Symmachus, and Theo dotion irapa^oXai. Ib. 26. 7, 9 : in the first of these verses most MSS. of the LXX. F 66 HELLENISTIC WORDS have irapavopiav (irapavopias), a transcriber's error for irapoipiav (irapavopias), which is found in Codd. 68, 248, 253; Symmachus has irapa^oXrj. In V. 9 the LXX. have, without variant, the impos sible translation SouXeia (possibly the original translation was iraibeia, as in I. I, and this being misunderstood, the gloss SouXeta was substituted for it) : there is a trace of the earlier reading in S. Am brose's quotation of the passage in his Comment, in Ps. 35, p. 768 d, 'ita et injusti sermone nascuntur quae compungant loquen- tem': but in Epist. 37, p. 939, he seems to follow the current Greek. These facts that irapa^oX-q and irapoip-ia are used by the LXX. to translate the same Hebrew word, and that the other translators and revisers frequently substitute the one for the other, show that between the two words there existed a close relationship, and that the sharp distinction which has been sometimes drawn between them does not hold in the Greek versions of the O. T. If we look at some of the sayings to which the word irapa^oX-q is applied, we shall better see the kind of meaning which was attached to it:— I Sam. 10. 12 of the 'proverb' 'Is Saul also among the pro phets'? Ib. 24. 14 of the 'proverb of the ancients,' 'Wickedness pro ceedeth from the wicked.' Ezek. 12. 22 of the ' proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth.' Ezek. 16. 44 of the 'proverb' 'As is the mother, so is her daughter.' Ib. 18. 2 of the ' proverb' ' The fathers have eaten sour grapes, and the children's teeth are set on edjge.' Deut. 38. 37, 2 Chron. 7. 20, Ps. 43 (44). 15 : 68 (69). 12, Jer. 24. 9, Wisd. 5. 3, of men or a nation being made a byword and a reproach. Intertwined with and growing out of this dominant sense of ¦jrapa/SoX?) and irapot/xia as a ' common saying' or 'proverb,' is their use of sayings which were expressed more or less ¦TrapajSoX^, irapoifiia. 67 symbolically and which required explanation. The clearest instance of this in the canonical books is probably Ezek. 30. 47-49, where after the prophet has been told to speak of the kindling of a fire in the ' forest of the south field,' he replies p.rj8aju.£s, Kvpte Kvpie' avrot Xeyovcri irpos p.e Ov^t napa- ^oX'Tj eo-Tt Xeyop-evT] aijT-q ; hence irapa/SoXTj and irapoip.(a are sometimes associated with aXviypia : e.g. Sir. 39. 3, 3 (quoted below) ev alvCypiacn irapafioXiav, and in Num. 31. 37 the LXX. have ot ati'tyjutarto-rat, where a reviser ("AXXoy) in the Hexapla has ot i!apoip.i.a^6p.evoi. as a translation of ?"'T'ttJQrT. It appears even more distinctly in Sirach. Sir. 13. 26 evpeais irapa^oXav bidXoyiapol perd Koirov, E. V. 'the finding out of parables is a wearisome labour of the mind.' Sir. 39. 2, 3 (of the man ' that giveth his mind to the law of the Most High ') e'l* arpotpats irapafioXav avveiaeXeiaerai' diroKpv^a irapoipiav iK^rjrfjaei, Kal iv alviypaai irapa^oXav dvaarparprjaerai, E. V. ' where subtil parables are he will be there also, he will sell out the secrets of grave sentences, and be conversant in dark parables.' Sir. 47. 17 (of Solomon) e'j' abais Kal irapoiplais Koi irapafioXais Kal ev epprjveiais direBaipaadv ae x^/«"> E. V. ' the countries marvelled at thee for thy songs and proverbs and parables and interpreta tions.' The reference in this last passage to i Kings 4. 29 (33) may be supplemented by the similar reference to it in Josephus Ant. 8. 2, 5 : and it is interesting to note that the words of the LXX. e'XdXTjo-ev uTrep rav ^iXav dird rrjs Kebpov . . . are paraphrased by Josephus KaB^ eKaarov ydp elbos hevbpov irapapoXTji' eTitei' dird vaaairov eas Kebpov. A review of the whole evidence which the LXX. offers as to the meaning of irapa^oXrj and napoipiia seems to show (i) that they were convertible terms, or at least that their meanings were so closely allied that one could be substituted for the other ; (3) that they both referred (a) to ' common sayings ' or ' proverbs,' and (b) to sayings which had a meaning below the surface, and which required explanation. F 3 68 HELLENISTIC WORDS. 3. Use in sub-apostolic writers. These inferences are supported by the use of the word in sub-apostolic writers and in Justin Martyr : — Barnabas 6. lo (quotes the words ' into a good land, a land flowing with milk and honey,' and then proceeds) eiXoyrjros d xuptoi ^pav, dbeXr)rrjs TrapaPoXr)!' KvpioV ris vorjaei el pfj ao(f>os Kai eiriarrjpav Kal dyairav rdf Kvptov avrov, ' Blessed be our Lord, brethren, who hath put into us wisdom and understanding of His secrets : for what the prophet says is a parable of the Lord,' i. e. evidently, a saying which has a hidden meaning and requires explanation : ' who will understand it but he who is wise and knowing, and who loves his Lord.' Id. 17. 2 (' If I tell you about things present or things to come, ye will not understand) Std rd iv irapa^oXdis KelaBai, ' because they lie hid in symbols.' The Shepherd of Hermas consists to a great extent of irapafioXai, Vet. Lat. ' simiHtudines ' ; they are symbols or figures of earthly things, which are conceived as having an inner or mystical mean ing : e. g. in the second ' similitude ' the writer pictures himself as walking in the country, and seeing an elm-tree round which a vine is twined. The Shepherd tells him avrr] fj napa^oXfj els rois boiXovs rou eeou Ketrai, ' this figure is applied to the servants of God ' : and he proceeds to explain that the elm-tree is like a man who is rich but unfruitful, the vine Hke one who is fruitful but poor, and that each helps the other. Justin M. Tryph. c. 36 says that he will show, in opposition to the contention of the Jews, that Christ is called by the Holy Spirit both God and Lord of Hosts, iv irapa^oXfj, i. e. in a figurative expression: he then quotes Psalm 24, the Messianic application of which was admitted. Id. Tryph. c. 52 (It was predicted through Jacob that there would be two Advents of Christ, and that behevers in Christ would wait for Him) : ei' irapaPoXTf 8e xat irapaKeKoXvppevas rd irvevpa rd dyiov bid rovro avrd iXeXaXfjKei, ' But the Holy Spirit had said this in a figure and concealedly, for the reason which I mentioned,' viz. because, if it had been said openly, the Jews would have erased the passage from their sacred books. irapapoXrj^ irapoifxia. 69 Id. Tryph. c. 63 : the words of the same last speech of Jacob, ' he shall wash his clothes in the blood of grapes,' were said iv irapa^oXfj, 'figuratively,' signifying that Christ's blood was not of human generation. Id. Tryph. c. 113, 114, Christ is spoken of iv irapa^oXais by the prophets as a stone or a rock. So Tryph. c. 68, 90, 97, 115, 123. 4. Use in the IsT. T. In the N. T. -n-apaPoXiii is used only in the Synoptic Gospels and in Heb. 9. 9, 11. 19 : irapoipia is used only in the Fourth Gospel and in 3 Pet. a. 33. If we apply to these passages the general conclusions which are derived from the LXX. and confirmed by the usage of sub-apostolic writers, their appropriateness will be evident : nor is it necessary in any instance to go outside the current con temporary use to either the etymological sense or the usage of the rhetorical schools. The majority of passages in which itapa^oX-q is used belong to the common foundation of the Synoptic Gospels, and refer to the great symbolical illustrations by which Christ declared the nature of the kingdom of heaven. They are Matt. 13. 3 = Mk. 4. a, Luke 8. 4; Matt. 13. io = Mk. 4. 10, Luke 8. 9 ; Matt. 13. 13 = Mk. 4. II, Luke 8. 10 ; Matt. 13. 18 = Mk. 4. 13, Luke 8. 11; Matt. 13. 24, Matt. 13. 31 =Mk. 4- 3° ; Matt. 13. 33, Matt. 13. 34, 35 = Mk. 4- S3> 34; Matt. 13. 36, 53, Matt. 31. 33 = Mk. 13. I, Luke ac. 9 ; Matt. 21. 45 = Mk. la. 13, Luke 30. 19 ; Matt. 33. i, Matt. 24. 3^ = Mk. 13. 38, Luke 21. 39, Luke 19. 11. It is also used of the similar illustrations which are peculiar to S. Luke, and which do not all illustrate the nature of the kingdom of heaven in its larger sense, Luke I3. 16, 41; 13. 6; 14. 7; 15. 3; 18. i, 9. In all these instances the requirements of the context are fully satisfied by taking it to mean a story with a hidden meaning, without pressing in every detail the idea of a ' comparison.' 70 HELLENISTIC WORDS. In S. Luke 4. 23 it is used in a sense of which the LXX. affords many instances : ttAvtohs epelTe jitoi t7\v irapajSoXriv TavTr)v' larpe, Oepdirevirov rreavTov, ' doubtless ye will say to me this proverb' [so e.g. 1 Sam. 10. la; 34. 14], 'Physician, heal thyself.' In S. Luke 5. 39 it is used of the illustration of the blind leading the blind : and in S. Mark 3. 33 of that of Satan casting out Satan, neither of which had so far passed into popular language as to be what is commonly called a 'proverb,' but which partook of the nature of proverbs, inasmuch as they were symbolical expressions which were capable of application to many instances. The other passages in which irapajSoX-q occurs in the N. T. are — (i) Heb. 9. 9 •tJTis irapa/SoXri els tov Kaipov rdv evea-TrjKOTa, 'which' [i.e. the first tabernacle] 'is a symbol for the present time'; (3) Heb. 11. 19 odev [sc. ck veKp&v^ a'tirbv Kal ev irapa- ^oXfi ^KoixCcraro, 'from whence he did also in a figure receive him back.' In both passages the meaning of irapa^oX-^, ' a symbol,' is one of which many instances, some of which have been given above, are found in Justin Martyr. 2 Pet. 2. 22 TO r^j dXij^ouj irapoip'ias' Kiav iiriarpe\fras iirl rd iSiov i^ipapa . . . . ' the (words) of the true proverb. The dog turning to his own vomit.' .... Here irapoipias is an application of the title of the book Uapoipiai, from which (26. 11) the quotation is taken. S. John 10. 6 rairr/v rfjV irapoipiav eiirev avrois d ^Iijaovs' eKelvoi be OVK eyvaaav rtva rjv d iXdXei avrois, ' this parable Said Jesus to them ; but they did not understand what it was that He spake to them ' : the reference is to the illustration of the sheep and the shepherd, for which the other Evangelists would doubtless have used the word irapa^oXfi : with the substitution of irapoipia for it in S. John may be compared the similar substitution of it as a translation of PB'D by the Hexapla revisers of the LXX., which has been men tioned above. S. fohn l6. 25, 29 oufce'ri iv irapoiplais XaXfjaa, irapoipiav ovbepiav Xeyeis are contrasted with irapprjaia [Codd. B D iv jrappijo-t'a] diray- veipd^eiv, Tretpaa-fj.os. 7 1 yeXa, iv irapprjaia XaXetj : the contrast makes the meaning clear : iv irapoiplais XaXeiv is equivalent to the iv irapa^dXjj Kal irapaKeKaXvppevas of Justin Martyr (quoted above), the substitution of irapoiplais for irapa^oXals having its exact parallel in Ps. 77 (78). 2, where Sym machus substitutes Std irapoipias for the iv irapa^oXa'is of the LXX. (and of S. Matt. 13. 35). ireipa^eiv , ireipaapios. 1. Use in the LXX. The words are used sometimes of the trying or proving of God by men, e. g. Ex. 17. 3, 7, Num. 14. 33 : but more commonly of the trying or proving of men by God. The purpose of this trying or proving is sometimes expressly stated : e.g. Ex. 16. 4 Treipdrrco avrovs el iropevrrovrai ru vopo) p,ov Tj ov; Judges a. 33 tov ireipdcrai tov 'la-parfX ei (j)vXda-(rovTai TrjV obov Kvpiov. The mode in which God tried or proved men was almost always that of sending them some affliction or disaster : and consequently ' trial ' (as not unfrequently in English) came to connote affliction or disaster : hence iretpao-pio's is used, e. g. with reference to the plagues of Egypt, Deut. 7. 19 tovs ireipao'fj.ovs tovs p,eydXovs ovs Iboaav ol 6cf)6aXfjioC crov, to, a-rfpieta Kal to, TepaTa to, pteydXa eKeiva, rijv Xeipa TTjv Kparaiav Kal tov ^payjiova tov ¦w^'tjXov, ' the great trials which thine eyes saw, the signs and those great wonders, the mighty hand and the uplifted arm ' : so also 39. 3. In the Apocryphal books this new connotation supersedes the original connotation, and is linked with the cognate idea of ' chastisement.' Wisd. 3. 5 Koi dXt'ya iraibevBevres peydXa evepyerrjBrjaovrai' on d Beds iireipaaev avrovs Kal evpev avrovs d|i'ouj eavrov, 'And having been a little chastised, they shall be greatly benefited: for God proved them and found them worthy of Himself.' Ib. II. 10 (the Israelites are contrasted with the Egyptians) ore ydp iireipdaBijaav Kolirep iv iXeei iraibevdpevoi eyvaaav iras iv dpyfj Kpivd- pevoi dae^els i^aai>i^ovTo, E. V. ' For when they were tried, albeit 72 HELLENISTIC WORDS. but in mercy chastised, they knew how the ungodly were judged in wrath and tormented . . .' Sir. 2. I reKvov el irpoaepxa bovXeieiv Kvpta Bea eroipaaov rfjv -^XV aov els ireipaapdv, ' My SOU, if thou come near to serve the Lord God, prepare thy soul for trial.' Judith 8. 24-27 evxapiarrjoapev Kvpia t5 Bea fjpav os ireipd^ei r]pds KaBd Kal rovs irarepas ripav, ' let US give thanks to the Lord our God, who trieth us as He did also our fathers ' (sc. by sending an army to afflict us) on ou Ka^iBS iKeivovs eiripaaev els iraapdv rrjs Kapblas airav Kal rfpus ouk i^ebUrjaev dXX' els vovBenjaiv paariyoi Kvpios rovs eyyiCovras avra, ' for He hath not tried US in the fire as He did them for the examination of their hearts, neither hath He taken vengeance on us : but the Lord doth scourge them that come near unto Him to admonish them.' 2. Use in the If. T. There are some passages of the N. T. in which the meaning which the words have in the later books of the LXX. seems to be established : — • .S. Luke 8. 13 iv Kaipa ireipaapov has for its equivalent in S. Matt. 13. 21, S. Mark 4. 17 yevopevrjs BXl-^eas rj biaypov, SO that 'in time of trial' may properly be taken to mean ' in time of tribulation' or ' persecution.' ' Acts 20. 19 ireipaapav rwv avp^vrav pot iv rats iiriffovXdis rSv 'louSat'toi'. S. Paul is evidently speaking of the 'perils by mine own countrymen' of 2 Cor. 11. 26, the hardships that befel him through the plots of the Jews against him. Heb. 2. 18 iv a yap ireirovBev avrds irEipao-0£is, bivarai rois irEipa- l^op.E'i'ois ^orjBrjaai, ' for in that He Himself suffered, having been tried. He is able to succour them that are being tried.' I Pet. I. 6 dXiyoi' aprt elbeov XvirrjBevres iv iroiKiXois ireipaapo'is, ' though now for a little while, if need be, ye have been put to grief by manifold trials,' with evident reference to the persecutions to which those to whom the epistle was addressed were subjected (so 4. 12). Rev. 3. 10 Kaya ae rrjprjaa e'x r^j &pas rou ireipaapov r^j /leXXouoTjs epxeaBai iirl r^j olKovpevrjs oXr/s, ireipdaai rovs KaroiKovvras iirl rrjs y^s, ' I also will keep thee from the hour of trial, the hour that is about irevtii, irpavs, irrar^os, Tairetvos. 73 to come upon the whole world to try them that dwell upon the earth,' with evident reference to the tribulations which are pro phesied later on in the book. This meaning, the existence of which is thus established by evident instances, will be found to be more appropriate than any other in instances where the meaning does not lie upon the surface : — S. Matt. 6. I3:=S. Luke 11. 4 pr\ elaeveyKrjs fjpds els irEipao-jJidi', 'bring us not into trial,' i.e. into tribulation or persecution ; but, on the contrary, ' deliver us from him who — or that which — does us mischief (see below, p. 79): cf. 2 Pet. 2. 9 olbev Kipws eiaefiels iK ireipaapov pieaBai dbiKovs be els fjpepav Kplaeas KoXa^opevovs rr)pelv, ' the Lord knoweth how to deliver the godly out of trial, but to keep the unrighteous under punishment unto the day of judg ment.' S. Matt. 4. I = S. Mark i. 13, S. Luke 4. 2 -n-EipaaOrjcai iird roi; bia&dXov, ' to be tried,' i. e. afflicted ' by the devil,' with reference to the physical as well as the spiritual distresses of our Lord in the desert: cf. Heb. 4 15 ¦n-EirEipao-p.Ei'Oi' be Kard irdvra KaB' dpoidrrjra Xapls dpaprias, ' tried,' i. e. afflicted ' in all points like as we are, yet without sin': this interpretation is strongly confirmed by Irenaeus' 3. 19. 3, who says of our Lord &airep r/v dvBpairos Iva ireipaaBfi ovras Koi hdyos Iva bo$aaBrj, ' as He was man that He might be afflicted, so also was He Logos that He might be glorified.' 7revr]9, npavs, tttcoxos, TaireLvoi. 1. Classical use. In Classical Greek these words are cleariy distinguished from each other. Tievqs is 'poor' as opposed to rich, nr^xos is ' destitute ' and in want : cf. Aristoph. Plut. 553 : irraxov piv ydp ^los, ov av Xeyeis, &v ianv prjbev exovra" ToO Se Tre'j'.jroj f^v t^etSd/iei'Oi' Km rois epyois Trpoo-e'^ocra, irepiylyveaBai S avra prjbiv, pi] pivroi prjb' iiriXelireiv. irpais (irpaos) is ' easy-tempered ' as distinguished from 74 HELLENISTIC WORDS. dpyi'Xos, 'passionate' (Arist. Eth. N. 3. 7, p. 1108 a, 4. ii, p. 1125(3:), and iriKpos, 'sour-tempered' {Rhet. ad Alex. 38): Tavewos is not only 'lowly' but almost always also 'dejected' (e.g. Arist. Pol. 4. 11, p. 1395^, of ot Kad' -virep^oXiiv ev evbeiq TO'uTaiv, sc. lcr)(yos Kal irXovrov Kal cfiCXoov, who conse quently submit to be governed like slaves, apxea-Oai. bovXiKrjv dpxnv) and ' mean-spirited ' (e. g. Arist. Rhet. 3. 7, p. 1384 a, who says that to submit to receive services from another, and to do so frequently, and to disparage whatever he himself has done well, are ju.tKpo\/cvx^as /cat TaiteivorriTos o-Tj/xeTa). 2. Use in the LXX. In the LXX., on the contrary, the words are so constantly interchanged as to exclude the possibility of any sharp dis tinction between them : nor can any of them connote, as in Classical Greek, moral inferiority. (i) They are all four (but Trpavs less than the other three) used interchangeably to translate the same Hebrew words : — ¦"^V, 'afflicted,' is rendered byir^cris in Deut. 15. 11 : 24. 14 (16), 15 (17). Ps. 9. 13, 19 : 71 (72). 12 : 73 (74). 19 : 108 (109). 16. Prov. 24. 77 (31. 9) : 29. 38 (31. 20). Eccles. 6. 8. Is. 10. 2 : by irruxos in Lev. 19. 10 : 23. 22. 2 Sam. 22. 28. Job 29. 12 : 34 28 : 36. 6. Ps. 9. 23 (10. 2) : 9. 30 (10. 9) : II (12). 6 : 13 (14), 6 : 21 (22). 25 : 24 (25). 16 : 33 (34). 6 : 34 (35). 10 : 36 (37) 15 : 39 (40). 18 : 67 (68). 11 : 68 (69). 30 : 69 (70). 6 : 71 (72), 2, 4 : 73 (74). 21 : 85 (86). i : 87 (88). 16 : loi tit. : 108 (109), 22 : 139 (140). 13. Amos 8. 4. Hab. 3. 14. Is. 3. 14, 15 : 41 17 : 58. 7. Ezek. 16. 49 : 18. 12 : 22. 29 : by Ta7r£iK(5s in Ps. 17 (18). 28 : 81 (82). 3. Amos 2. 7. Is. 14. 32 : 32. 7 : 49. 13 : 54. II : 66. 2. Jer. 22. 16 : by irpaiSs in Job 24. 4. Zach. 9. 9. Is. 26. 6.* 1J5?, 'meek,' is rendered by ir^i'T|s in Ps. 9. 38 (10. 17) : zi. 27 : by TTToixos in Ps. 68 (69). 33. Prov. 14. 21. Is. 29. 19 : 61. i : by xaiTEii'ds in Prov. 3. 34. Zeph. 2. 3. Is. 11. 4 : by irpaiSs in Num. 12. 3. Ps. 24 (25). 9 : 33- 3 : 36 (37)- " : 75 (76)- 10 : 146 (147). 6 : 149. 4. ¦Trevt]!, Trpauf, tttwxos, Tairetvos. 75 fi'?^, 'needy,' is rendered by tte'i'tis in Ex. 23. 6. Ps. 11 (12). 6 : 34 (35). 10 : 36 (37). 15 : 39 (40). 18 : 48 (49). 2 : 68 (69). 34 : 71 (72)- 4, 13 : 73 (74)- 21 : 85 (86). i : 106 (107). 41 : 108 (109). 22, 31 : III (112). g : 112 („3). y . I3P (j^^). 13. Prov. 24- 37 (30- 14). Amos 2. 6 : 4. i : 5. 12 : 8. 4, 6. Jer. 20. 13 : 22. 16. Ezek. 16. 49 : 18. 12 : 22. 29 : by irruxos in Ex. 23. 11. I Sam. 2. 8. Esth. 9. 22. Ps. 9. 19 : 71 (72). 12 : 81 (82). 4 : 108 (109). 16 : 131 (132). 15. Prov. 14. 31 : 29. 38 (31. 20). Is. 14. 30 : by TaiTEii'ds in Is. 32. 7. ->% 'weak,' is rendered by tte'itis in Ex. 23. 3. i Sam. 2. 8. Ps. 81 (82). 4. Prov. 14. 33 : 22. 16, 22 : 28. 11 : by irruxos in Lev. 19. 15. Ruth 3. 10. 2 Kings 24. 14. Job 34. 28. Ps. 71 (72). 13 : 112 (113). 6. Prov. 19. 4, 17 : 22. 9, 22 : 28. 3, 8 : 29. 14. Amos 2. 7 : 4. I : 5. II : 8. 6. Is. 10. 2 : 14. 30. Jer. 5. 4 : by TaiTEii'iSs in Zeph. 3. 12. Is. 11. 4 : 25. 4 : 26. 6. t^'", 'poor,' is rendered by irEVifis in 2 Sam. 12. i, 3, 4. Ps. 81 (82). 3. Eccles. 4. 14 : 5. 7 : by -rrrioxd's in Prov. 13. 8 : 14. 20 : 17. 5 : 19. I, 7, 22 : 22. 2, 7 : 28. 6, 27 : by Ta-ireii'ds in i Sam. 18. 23. (3) They are used interchangeably by different translators to translate the same Hebrew word : e. g. Ps. II (12). 5 D'lyjf is translated by the LXX. and Symmachus TTTuxfii'; by Aquila ttei'yitui' : converselj', '^''Ji'aN is translated by Aqmla •n-Ei'ViTaji', and by the LXX. and Symmachus ¦irruxwi'. Ps. 17 (18). 28 ''JV is translated by the LXX. ra-n-Eii'di', by Aquila TTE'nfjTa, and by Symmachus •n-paoi'. Is. II. 4 ''W is translated by the LXX. and Theodotion to-itei- foiJs, by Aquila -irpa^o-i, by Symmachus Trrtrfxou's. Is. 66. 2 'JJ? is translated by the LXX. ToirEii'di', by Aquila Trpaui', by Symmachus irruxoi', by Theodotion o-ufTETpipjjiE'i'Of. (3) In a large proportion of cases the context shows that, though the words vary in both Hebrew and Greek, the same class of persons is referred to : the reference ordinarily being either (a) to those who are oppressed, in contrast to the rich and powerful who oppress them ; or (b) to those who are quiet, in contrast to lawless wrong doers : e. g. 76 HELLENISTIC WORDS. (a) Ps. 9. 31 (10. 9): ' He lieth in wait secretly as a lion in his den : He lieth in wait to catch the poor (Trrtaxdi'); He doth catch the poor, dragging him with his net. And being crushed, he sinketh down and falleth ; Yea, through his mighty ones the helpless fall.' (LXX. iv Tffl airdv KaraKvpievaai rav irevrjrav, Symm. imireaovros avrov perd rav laxvpav airov rois daBeveaiv.) Ps. 34(35)- 10: ' All my bones shall say. Lord, who is like unto thee, Which deliverest the poor (irraxdv) from him that is too strong for him. Yea, the poor and the needy (irraxdv Kal wevrjra) from him that spoileth him.' So also, and with especial reference to God as the deliverer of the oppressed, Ps. 11 (12). 6 : 33 (34). 6 : 36 (37). 14 : 39 (40). 18 : 71 (72). 4, 13: 75(76). IG. (b) Ps.s6 (37). 10, 11: 'Yet a little while and the wicked shall not be. Yea, thou shalt diligently consider his place, and it shall not be: But the meek (01 irpaels) shall inherit the earth ; And shall delight themselves in the abundance of peace.' Ps. 146 (147). 6 : ' The Lord lifteth up the meek (irpaels) : He casteth the wicked down to the ground.' The inference to which these comparisons lead is that the irTa>xo^} nevrjTes, irpaels, Taireivoi are all names for one and the same class, the poor of an oppressed country, the peasantry or fellahin who, then as now, for the most part lived quiet and religious lives, but who were the victims of constant ill-treatment and plunder at the hands not only of tyrannical rulers, but also of powerful and lawless" neighbours. 3. Use in the W. T. It is probable that this special meaning underlies the use of the words in the Sermon on the Mount. This is in- TTovrjpos, vovijpia. 77 dicated partly by the coordination of subjects, which in the LXX. are used interchangeably, ot ittmxoC, ol irpaels, and which are in harmony with the following subjects — ot irevOovvTes, ol ireivQtvTes xat bi^&vres, ol bebioiyixevoL ; and partly by the fact that at least one of the predicates comes from a psalm in which the contrast between ot irovripevopievoi, oi ap,apTaiXoi, and ol 8tKatot, ot irpaels is strongly marked, viz. Ps. 36 (37). II ot 8^ irpaels KXr]povop.rjcrovcn yijv. The addition in S. Matthew of the modifying phrases ot irro>xol tu iri'EupaTi, ot ireiv&VTes Kal bi\j/(0VTes ttii' SiKaioaui'tii', ot bebiooyp-evoi ei'ekei' SiKaioaunjs, shows that the reference was not simply to the Syrian peasantry, as such ; but the fact that those modifying phrases are omitted by S. Luke helps to confirm the view that the words themselves have the connotation which they have in the LXX. TTOvrjpos, TTOvrjpM. I. 1. Classical use. The connotation of irovrjpos in Classical Greek is pro bably best shown by Arist. Eth. N.^. 11, p. 1152 a, where Aristotle, speaking of the aKparrts, says that what he does is wrong, and that he acts as a free agent, but that he is not wicked in himself, eKuiv p.ev .... irovrjpbs 8' ov- fj yap irpoaipea-is eirieiKrjS' oJo-fl' fipmrovrtpos. Kal ovk abiKos' ov yap kirljSovXos, ' He (i. e. the weak man), though he is a free agent .... yet is not wicked : for his will is good : he may consequently be called "half-wicked." And he is not unrighteous : for what he does is not done afore thought.' 2. Use in the LXX. Uovrjpos, itovr)pia are used frequently, and in various relations, to translate PI 5 nV^j 78 HELLENISTIC WORDS. Of wild or ravenous beasts. Gen. 37. 20 Kai ipovpev, Brjpiov ¦novi\pov Karecpayev airdv. So ib. V. 33 ; Lev. 26. 6. Ezek. 14. 15 idv Kal Brjpia TVOfTjpci, iirdya iirl rrjV yqv Kal ripapij- aopai avrrjV. So ib. V. 21 : 5. I7 ^ 34- 25- Of the plagues of Egypt, Deut. 7. 15 irdaas vdaovs Aiyvirrov T&S iron(|p&s as eapaxas. So 28. 60. Of Divine plagues in general, and their ministers, fos. 23. 15 iird^ei Kuptoj d Beds i' vpds irdvra rd prjpara T& irocYlpa, eas dv i^oXoBpeiarj ipds dird r^j y^j .... Ps. 77 (7^). 49 i^aireareiXev els airovs dpyfjv Bvpov airov .... drroaroXfiv St' dyyeXcoi' irofijpui' (Symm. KaKoivrav). Of unwholesome water or food, 2 Kings 2. 19 rd uSara ¦irdi'tipa (the water which Elisha healed). fer. 24. 2 aiKav irofigpui' atpdbpa a oi ^paBrjaerai dird irovrjpias airav. In connexion with blood-shedding. Is. 59. 7 oi be irdbes airav eirl iroi'Tipiai' rpexovai, raxivoi iKxiai alpa. Of the malice or mischievousness of an enemy, Sir. 12. 10 pfj irtarevaris Tffl ix^PV "^"^ *'^ "" ".lava' as ydp d XoXkos lovrai ovras fj irofTipia aurou. Esth. 7. 6 S-vOparros ixBpds [Cod. N iirlfiovXos Kal ixBpds^ 'Apdv 6 irOfTipos oStoj. They are used in similar relations and with equivalent meanings to translate other Hebrew words. Is. 35- 9 OUK eo-rat Xeav oibe rav iroi'Tjpfif Brjp'iav oi pr) dvafij els airf]v: Heb. J'^IS 'violent.' Is. 10. I ypdipovres ydp iroi'r)piai' ypdcpovai : Heb. ?^^ 'mischief.' In all these cases it seems clear that the words connote not so much passive badness as active harmfulness or mischief. 3. Use in the N. T. There are several passages in the Synoptic Gospels in which this meaning of ' mischievous ' seems to be appropriate : TTOPtipoi, irovripia. 79 6". Matt. 5. 39 (' Ye have heard that it was said. An eye for an eye, and a tooth for a tooth ') iya be Xeyo) vplv pfj dvnarrjvai TfcT TTOi'iQpoj" aXX ooTtj ae pairl^ei els rrjv be^idv aiaydva, arpeyjrov aira Kal rfjv dXXr]v. Whether rm irovr]pa be masculine or neuter, the appro priate meaning seems to be, ' Resist not him who — or, that which — does thee mischief,' and an instance of the kind of mischief referred to is at once given, viz. that of a blow on the cheek. Ib. 6. 13 puo-at fjpds dird tou -ironjpou. Here also, whether rou irovtjpov be masculine or neuter, the appropriate meaning seems to be, ' Deliver us from him who — or, that which — does us mischief.' This meaning will be confirmed by the antithetical clause pfi elaeveyKTjs fjpds els ireipaapov, if it be assumed that the meaning which is assigned above to eij ireipaapov is correct (see p. 71): the two clauses are probably two modes of stating that which is in effect the same prayer, ' Bring us not into afiaiction, but on the contrary, deHver us from him who — or, that which — is mischievous to us : ' hence in the shorter foi-m of the prayer which is given by S. Luke, the second of the two clauses is omitted (in Codd. S B L, etc. : cf. Origen De Orat. c. 30, vol. i. p. 265, ed. Delarue, Soicei 8e' ^ot d Aouxdj Std rou pr] elaeveyKTjs fipds els ireipaapov bvvdpei bebibaxevai Kal rd pvaai rjpds dird rou irovr/pov) . S. Mark 12. 45 (= S. Luke 11. 26) irveipara irovrjpdrepa eavrov. S.Luke 7. 21 : 8. 2 irveipara irovrjpd. Probably rather 'mischievous' or ' baneful spirits', i. e. spirits who do harm to men, than spirits who are bad in themselves : so in Tob. 3. 8 of Asmodaeus rd irovr\pdv baipdviov, who killed the seven husbands of Sara. S. Matt. 5. 1 1 paKdpioi iare orav dveibiaaaiv ipds Kal bia^aaiv Kal e'liraaiv irdv rrovrjpdv KaB' vpav •v/'euSd/ievot eveKev ipov. Probably, though less clearly than in the previous instances, the meaning is ' mis chievous ' or ' malicious accusation.' S. Matt. 22. 18 yraiij be d 'irjaovs rfjV irovqp'iav airav, ' their malice' or 'evil intent' (=S. Mark 12. 15 rrjv iirdxpiaiv, S. Luke 20. 23 Tiji/ iravovpylav). II. Another meaning of the words, though of less frequent * The important questions of the gender of tou mvTjpov and, if it be mas culine, of the identification of 6 irovrjpds with o SidfioXos, involving as it does theological as well as philological considerations, cannot conveniently be dis cussed here. 8o HELLENISTIC WORDS. occurrence, is clearly established, and helps to explain some otherwise obscure passages of the Synoptic Gospels : Sir. 14. 4, 5 has the following pair of antithetical verses, — d avvdyav dird rrjs "yjrvxrjs airov avvdyei dXXotj Kal iv rois dyaBols airov rpv(l>r]aovaiv aXXot* 6 ¦iroi'r)pds e'aura rtvt dya^dj eo-rat ; Kal oi pfj eirppavBfjaerai iv rois XPVP^'^^" airov. ' He that gathereth by defrauding his own soul gathereth for others. And in his goods shall others run riot: He that is niggardly to himself to whom shall he be Uberal ? And he shall not take pleasure in his goods.' Then follow five verses, each containing two antithetical clauses, and each dealing with some form of niggardliness : the first clauses of vv. 8, 9, 10 are strictly parallel to each other, irovrjpds d 0aaKaivav daiv6pi.eva, ' the actual facts (of man's relation to animals) are the clearest proof that God gave him dominion over them.' But he more com monly uses it in a sense in which the intellectual state of mind which is called 'conviction' is blended with the moral state of mind which is called 'trust.' It is trans ferred alike from the conviction which results from sensible perception and from that which results from reasoning to TTia-Tig. ge that which is based on a conception of the nature of God. The mass of men trust their senses or their reason : in a similar way the good man trusts God. Just as the former believe that their senses and their reason do not deceive them, so the latter believes that God does not deceive him : and the conviction of the latter has a firmer ground than that of the former, inasmuch as both the senses and the reason do deceive men, whereas God never deceives. This use of the word will be made clear by the following passages. De Mundi Opif. c. 14, vol. i. p. 10 (God anticipated, before ever men were created, that they would be guessers of probabilities and plausibilities) koi dn mareiaovai rois (paivopivois pdXXov ^ &ea, ' and that they would trust things apparent rather than God.' Legis Alleg. iii. 81, vol. i. p. 132 apiarov ovv ra 6effl ireiriarevKevai Kal prj rois daaeai Xoyiapols kcu rals d^efiaiois ehaaiuis, 'it is best, then, to trust God and not uncertain reasonings and unstable conjectures.' Quis rer. div. heres c. 18, vol. i. pp. 485-6 (the trust in God with which Abraham is credited is not so easy as you may think, because of our close kindness with this mortal part of us which persuades us to trust many other things rather than God) rd Se iKvl^aaBai roiruv eKaarov koi diriarrjaai yeveaei rfj irdvra i^ eavrrjs diriara, pdva be TTtoreu- aai Qea ra Kal irpds dX^Beiav pdva iriara, peydXrjs Kal dXvpiriov biavolas epyov iari, irpds oibevds ovKen beXea^opevrjs iav irap' fjplv, ' to wash our selves thoroughly from each one of these things, and to distrust the visible creation which is of itself in every way to be distrusted, and to trust God who is indeed in reality the only object of trust, re quires a great and Olympian mind — a mind that is no longer caught in the toils of any of the things that surround us.' De Migrat. Abraham, c. 9, vol. i. p. 442 (commenting on Genesis 12. i ' into a land that I will shew thee,' he says that the future tense is used rather than the present in testimony of the faith which the soul had in God : for the soul) dcei/Soiaora vopl- aaaa rjbrj irapelvai rd prj irapdvra bid rfjV rov iiroaxopevov ^e^aiordrrjv iriariv, dyaBdv riXeiov dBXov evprjrai, ' believing without a wavering of doubt that the things which were not present were actually present because of its sure trust in him who had promised, has obtained a perfect good for its reward ' : (this ' perfect good ' is probably faith 86 HELLENISTIC WORDS. itself: cp. De praemiis et poenis c. 4, vol. ii. p. 412 dSXov alpelrai rfjV irpds rov Qebv iriariv). De praemiis et poenis c. 5, vol. ii. pp. 412-13 (A man who has sincere trust in God has conceived a distrust of all things that are begotten and corruptible, beginning with the two things that give themselves the greatest airs, sense and reason. For sense resuks in opinion, which is the sport of plausibilities : and reason, though it fancies that its judgments depend on unchanging truths, is found to be disquieted at many things : for when it tries to deal with the ten thousand particular facts which encounter it, it feels its want of power and gives up, like an athlete thrown by a stronger wrestler) dra be i^eyevero irdvra pev aapara irdvra be aaapara iirepibelv Kal iirep- Kv^ai pdva be iirepeiaaaBai Kal arrjpiaaaBai Sera per laxvpoyvapovos Xoyiapov Kal dKXivovs Kal ^ejSatordrrjs iriareas, eibaipav Kal rpiapaKdpios ovros dXrjBas, ' but he to whom it is granted to look beyond and transcend all things corporeal and incorporeal (objects of sense and objects of reason alike), and to rest and fix himself firmly upon God alone with obstinate reasoning and unwavering and settled faith, that man is happy and truly thrice blessed.' It will be seen from these passages that faith is regarded as something which transcends reason in certainty, and that when spoken of without further definition its object is God. It is consequently natural to find that it is not only ranked as a virtue, but regarded as the chief of virtues, TTjv TeXewTaTTjv aper&v Quis rer. div. heres c. 18, vol. i. p. 485, the queen of virtues, rrjv ^amXiba tSiv dper&v De Abraham, c. 46, vol. ii. p. 39 : in having it a man offers to God the fairest of sacrifices and one that has no blemish, ap,uip.ov Kal KaXXirTTOv iepelov otrret ©eu, utariv De Cherubim c. 25, vol. i. p. 154. And in one passage he sings its praises in the following remarkable enconium : De Abraham, c. 46, vol. ii. p. 39 ^di'oi' ovv d-opr)6Els ort 6 e-?r^yyeXrat bwaros eo-rt Kal iroirjaai., 'he waxed strong through faith, giving glory to God, and being fully assured that what He had promised He is able also to perform.' Hence in the Epistle to the Hebrews it is used, as Philo used it, to designate a state of mind which transcends ordinary knowledge, the conviction that the words or promises of God have a firmer basis of certainty than either phenomena of sense or judgments of reason; it believes that certain things exist because God has said so, and in spite of the absence of other evidence of their existence : and since it believes also that what God has promised will certainly come to pass, its objects are also objects of hope: hence it is described (11. 1) as eXiriCoiievMv 88 HELLENISTIC WORDS. vwdo-roo-ts, irpayjxdTOiv iXeyxos ov iSXeiropLevoiv, 'the ground of things hoped for, the evidence of things not seen.' VTTOcrTaa-is. The word is used by the LXX. only i8 times in the canonical books, but it represents 15 diff'erent Hebrew words : in some cases it is difiicult to avoid the conclusion that the LXX. misunderstood the Hebrew words, in other cases it must be admitted that the Hebrew text is itself both obscure and uncertain. In some passages it appears to be the translation of 1^?3 'outpost' or 'garrison,' viz. i Sam. 13. 23 (= Theod. (TTda-Ls): 14. 4. That it can bear this meaning is shown by its use in a fragment of the Phoenix of Sophocles in the sense of evebpa (Iren. ap. Socrat. U. E. 2,- 7 napd ^ocjyo- KXel ev TO) f^oiviKi evebpav a-rjpLalveih^ ttjv 'viroo'Taa-iv : and Pollux, Hist. Phys. p. 376). The consideration of some of the other passages seems to belong rather to Hebrew than to Hellenistic philology : but there is a small group of passages which furnish a well-established meaning and which throw a clear light upon some instances of the use of the word in the N. T. Ruth I. 12 on eiira on ean poi uir<5oTao-is rou yevijBtjval pe dvbpl Kal re^opai vlois . . . ' for my saying (i. e. if I said) that there is ground of hope of my having a husband and I shall bring forth sons . . . ' : UTrdo-rao-tj^njipri ' hope.' Ps. 38 (39). 8 fj virdaraals pov irapd aoi ianv, ' my ground of hope is in thee' : u7rdo-Tao-tj=n?nin 'expectation,' which Aquila renders by KapaboKia, Symmachus by dvapovfj. Ezek. 19. 5 dTTtiXero fj iirdaraais airrjs, 'her ground of hope waS lost': uTrdo-Tao-is=nii?ri, which Symmachus renders by irpoaboKia, Theodotion by eXirls. This meaning ' ground of hope ' probably follows from the Classical use of virdo-roo-ts for the ' ground ' or ' founda- inrocrTacris, crvKocpavTeiv. 89 tion' of anything: and it passes by a natural transition into the meaning of ' hope ' itself. Hence its use in several passages of the N. T. 3 Cor. 9. 4 pfjiras .... KaraiaxvvBapev fjpels . . . iv rrj viroardaei ravrrj, ' lest by any means ... we should be put to shame ... in this ground' (sc. of our glorying on your behalf: Codd. K<=, Do. and others add t^j Kavxfjaeas, from the following passage). 2 Cor. II. 17 oXaXw oi Kard Kvpiov \aXa dXX' as iv dippoavvrj, ev rairrj tj vrroardaei rrjs Kavxfjaeas, ' that which I Speak I speak not after the Lord but as in foolishness, in this ground of my glorying.' Heb. 3. 14 idvirep t^v dpx'qv r^j ujroffrdcreojj pexpi reXovs ^e^aiav Kardaxapev, ' we have become partakers of Christ, if, that is to say, we continue to hold the beginning of our hope firm until the end': cf. V. 6 e'di* rfjv irapprjaiav Kal rd Kaixrjpa rfjs iXiribos pexpi reXovs |3e/3aiai' Kardaxapev. Heb. II. I eo-rti' Se maris iXiri^opevav iirdaraais, ' Faith is the ground of things hoped for,' i. e. trust in God, or the conviction that God is good and that He will perform His promises, is the ground for confident hope that the things hoped for will come to pass. (In the same pass^e eXey^oi appears to be used in its Hellenistic sense of a fact which serves as the clear proof of another fact : e. g. Jos. Ani. 16. 8. I Herod's slaves stated that he had dyed his hair, thereby Kkeirrovra TOI' eXeyxov r^j ^Xtiiaj, ' concealing the clear proof of his age' : Epict. Diss. 4. 146 speaks of the fears of the Emperor's favour or disfavour which were eXeyxovs, ' clear proofs,' that though the professors of philosophy said that they were free, they were in reality slaves : so trust in God furnishes to the mind which has it a clear proof that things to which God has testified exist, though they are not visible to the senses). (TVKO^avTeiv. 1. Classical use. In Classical Greek the word and its paronyms are used exclusively of calumnious accusations, especially of such as were intended to extort: money: e.g. Xen. Mem. 2. 9. i, where it is used of those who brought suits against Crito, 90 HELLENISTIC WORDS. who was known to be rich, because, as he says, vojxiCovmv fjbiov 'dv p.e dpyvpwv TeXecrai fj irpdyixara exeiv, 'they think that I would a good deal rather pay money than have trouble.' 2. Use in the LXX. Its wider range of meaning in the LXX. is made clear by several kinds of proof: (a) it is used to translate Hebrew words which mean simply either ' to oppress ' or ' to deceive ' : (b) it is interchanged with other Greek words or phrases which mean simply ' to oppress ' : (c) it occurs in contexts in which its Classical meaning is impossible. (a) In Job 35. 9. Ps. 71 (72). 4: 118 (119). 122, 134. Prov. 14. 31 : 22. 16 : 28. 3, 16. Eccles. 4. i : 5. 7 : 7. 8, they are translations of pK'J? ' to oppress,' or of one of its derivatives : in Lev. 19. II of ii?E' 'to lie.' (b) In Gen. 26. 20 LXX. dbiKia- fjbiKrjaav ydp auTdj'= Aquil. ot;ko- rpavrla' iavKocpdvTrjaav ydp airdv. Lev. 6. 2 LXX. ^StKijo-e = Aquil. Symm. Theod. iavKo^dvrrjae. Deut. 24. 14 LXX. ouk dTraSiKi}o-etj= Aquil. Symm. Theod. ou avKoipavrfjaeis. Job 10. 3 LXX. idv dbi- Kfjaa^ AXXos' orav avKO(j>avrfjarjs. Ezek. 22. 29 LXX. iKirie^ovvres d8tKia=Aquil. Symm. iavKo(f)dvrrjaav avKorjjavriav. Ezek. 22. 12 LXX. Karabvvaareia, Symm. avKO(f)avria, and SO also Aquil. in fer. 6. 6. (c) It is used especially in reference to the poor, whereas the Classical use related especially to the rich : Ps. 71 (72). 4 'he shall save the children of the needy and shall break in pieces the oppressor (avKo4>dvrijv) : Prov. 14. 31: 2 2. 16 'he that oppresseth (avKorfiavrav) the poor': id. 28. 3 'a poor man (so E. V. but LXX. di'Speiot ev daefieai) that OppreSSeth (avKO(j)avTav) the poor ' : Eccles. 4. I ' so I returned and considered all the oppressions (avKo^liavnas) that are done under the sun : and behold the tears of such as were oppressed (rav avKofjiavrovpevav), and they had no comforter ; and on the side of their oppressors (oT)Ko<^ai'roui'r(Bi') there was power ; but they had no comforter.' 3. Other Hellenistic uses. The meaning of the word which appears in the LXX. appears also in some Egyptian documents, which are the (TVKO(pavTe?v , viroKptT^g. 9 1 more valuable for comparison because the social state of Egypt under the Ptolemies and afterwards under Roman rule was in many respects closely similar to the state of Palestine in the corresponding period of its history. In Brunet de Presle Notices et textes du Mus/e du Louvre in the Notices et extraits des manuscrits de la Eibliotheque Impe'riale, Tom. xviii. 2'ie partie, Paris 1865, papyrus No. 61, p. 351, consists of a letter of b.c. 145 from Dioscorides, a chief officer of finance, to Dorion, a local subordinate. After reciting the strong desire of the king and queen (Ptolemy Physcon and Cleopatra) that there even justice should be dealt (6iKatoSorcia-5at) to all classes of their subjects, the document proceeds irepi be Siao-Eio-pui' kcu, irapdXeiav iv'iav be Kal a-UK0(|>ai'TETa8ai irpofpepopevav 0ovXdpe8' u/.iat pjj biaXavBdveiv on [rauraj irdvra iarlv dXXdrpia r^j re ^pav dycoyfjs ovx ^o-aov be Kal rfjs vperepas aarrjpias iirdv ns i^eXeyxBrj XeXvrrrjKas rtva rav Kard jiepos, ' in the matter of fictitious legal proceedings and plunderings, some persons being moreover alleged to be even made the victims of false accusations, we wish you to be aware that all these things are at variance not only with our administration but also and still more with your safety when any one is convicted of having injured any one in his district.' The offences biacreia-p.6s, irapaXeia, a-vKo^avtia, are evi dently all offences committed by taxgatherers. In the Corpus Inscr. Graec, N°. 4957 consists of a decree of Julius Alexander, prefect of Egypt in A. D. 68, and is almost entirely concerned with the wrongs done by local au thorities, especially in the matter of the revenue. VTroKpiaif, VTTOKpLT-qS. In the Old Testament ¦viroKpirrjs is found in two passages of Theodotion's translation of Job which have been incor porated into the LXX. text, and in each case it is the translation of H-in 'impious': Job 34. 30 j^aaiXe-vcov dv- 6pc»iTov -imoKpiTijv duo bvaKoXlas Xaov, ' making an impious man king on account of the discontent of the people ' : 92 HELLENISTIC WORDS. Job 36. 13 (cat ¦visoKpiTol Kapbla rd^ovcri Ovjiov, 'and the impious in heart shall ordain (for themselves) wrath.' The word fl3n is also translated by vwoKptr??? by Aquila and Theodotion in Job 15. 34, where the LXX. have da-e^ovs ; by Aquila in Job 20. 5, where the LXX. have irapavop-cav ; by Aquila, Symmachus, and Theodotion in Prov. 11. 9, where the LXX have dv ev 6biardveiv Prov. 22. 17: 27. 23, Kapbiav riBevai I Sam, 13. 20, Ps. 47 (48). 14: so Symm. Job 7. 17 vovv irpoae'xeiv: and for a? D1t5' Is. 4l.^2=^Aquil. Symm. Theod. Kapbiav ipdvr]ais, JoS. 5. I. In Job 6. 4, Prov. 17. 23: 25. 28, Is. 32. 2 the LXX. translation is not literal, and the Greek and Hebrew cannot be balanced word for word. There are some noteworthy compound phrases into which ri^"l enters, which in the LXX. are rendered by dXtyoi/fvxos, dXiyo'^vxla : IN THE LXX. lOI Ex. 6. 9 nn -ixp • shortness of spirit ' : LXX. dXtyof u^ia, Aquil KoXo/Sdnjs irveijuiros. Ps- 54 (55)- 9 ^"P O^"'?? 'from the stormy -ndnd ' is rendered in the LXX. by the gloss dn-d dXtyoi/'-u;(iaj, Aquil. Theod. and irvei paros XaiXairabovs, Prov. 14. 29 nn nvp 'hasty of spirit': LXX. dXiyd^x°h ^lius piKpd'^Xos. Prov. 18. 14 nsaji nn < a broken spirit': LXX. dXiyd\/'uxoi' avSpa, Theod. rrvevpja ireirXrjypevov. Is. 54. 6 nn naiSJ? < pained in spirit ' : LXX. dXiydyjn/xos, Aquil. Symm. Theod. Karabwos irvevpan. III. +uxV). It is ordinarily the translation of U5D3 . i. The other words of which it is the translation are the following : (i) C'S 'man': Lev. 17. 9, where the MSS. vary between ¦^vxfj and dvBpairos. (2) n;n, D'jn 'hfe': Job 38. 39, Ps. 63 (64). i (Symm. Cafjv): 73 (74). 20. (3) a?, 337 'heart': 2 Kings 6. 11, i Chron. 12. 38: 15. 29: 17. 2 : 22. 9, 2 Chron. 7. 11 : 9. i : 15. 15: 31. 21, Ps. 68 (69). 21 (Aquil. Symm. Kapbiav), Prov. 6. 21: 16. i (15. 32), Is. 7. 2, 4: 10. 7 : 13. 7 : 24. 7 : 33- 18 : 42. 25 : 44. 19. In Ps. 20 (21). 2 : 36 (37). 15, Prov. 26. 25 the MSS. vary between yj/vxfj and xapSia. (4) np 'a dead body': Ezek. 44. 25, Symm. veKpa: in Num. 23. 10 dTTofldi'ot ^ ^xv P°'" ''" ¦'/'"X"'^ biKalav, -slrvxals must be con sidered to be part of a paraphrase rather than a literal translation of nio ' death ' : but in Num. 9. 6 e'Tri ^vxv (^^i?) no doubt means ' by the dead body.' (5) *JQ 'look': Prov. 27. 23 (perhaps like the English 'person'). (6) W"> 'spirit': Gen. 41. 8, Ex. 35. 21 (Aquil. irveipa). In Ps. 38 (39). 12 TTJi' ^xv^ is a free gloss for that which is more literally rendered by Symmachus rd iiriBvprjrdv. ii. The variations in the translation of l^W ^Y ^Xn in the Hexapla and in MSS. of the LXX. are the fol lowing : I02 PSYCHOLOGICAL TERMS Ex. 23. 9 LXX. rfjv "^vxfjv, Aquil. (r^c) BXlyj/iv. Num. 9. 6 LXX. iirl -^vxri, Alius iirl veKpa. I Sam. 24. 10 LXX. r^v ^vxfjv, Aquil. Symm. Theod. rfjv koxIov. Job 6. II ort dvexeral pov fj ijfvxfj, Aquil. dn paKpoBvpfjaa. Ps. 87 (88). 15 Codd. AS. ivdrt diraBels rfjV ^vxfjv pov, SO Aquil. Symm. : Cod. B., ed. Rom., rfjv irpoaevxfjv pov. Prov. 24. 12 d irXdo-aj irvo^v irdaiv, Aquil. Symm. biarrjpav '^vxfjv aov. Prov. 28. 26 B'SJ'ann literally as in Aquila irXaris -^Inxn^Symm. irXariyjrvxos : the LXX. drops K'SJ and has Cod. A . airXqaros, Cod. B. airiaros. In Prov. 13. 25 biKaios eaBav ipiriirXa rfjV ¦^XV^ airov, yj/vxal be dae^av ivbeels, it is possible that there is some confusion in the text : ¦>lfvxfjv, as usual, translates 1B'S3, but is wrongly amended by a reviser ("AXXoj) to KoiXiav, bnt ¦\j/vxai translates t^a ' belly,' and is rightly amended to KotXiat (Aquil. Symm. Theod. Quint, in Syriac, KOtXi'a). iii. The other words by which tUp!) is translated are the following : (i) dvfjp. Gen. 14. 21, Prov. 16. 26,-= Aquil. Symm. ^vxfj. (2) Jos. 10. 28, 30, 35, 39 lJ'S3n-?3 is translated by TraK Ip.iri'&i'. (3) Is. 43. 4 dpxovras iirep rrjs KEi|)aXrjs o-ou. (4) Gen. 36. 6 Travra rd aiip-ara, i. e. slaves, as probably Trao-av ¦\lnixfiv in Gen. 12. 5. In Is. 29. 8 pdraiov Td iviirviov is a free gloss for that which Aquila, Symmachus, and Theodotion render literally by Kevfj fj i/'ux^ aurou. In Jer. 28 (51). 14 apjiae Kipios Kard tou Ppaxtoi'os aurou is a characteristic periphrasis for r^j ^x'!') which is not amended in the existing fragments of the Hexapla. IV. Stdi'oio. It is ordinarily the translation of 17 . i. The other words which it translates are — - (i) naB'np 'thoughts': Is. 55. 9. (2) anj5 'inward parts' : Jer. 38 (31). 33. ii. The variations of the LXX. translation of 3? by Stdyota in the Hexapla are — Gen. 34. 3 LXX. Kard r^i» Stdi'otai', Aquil. iirl Kapbiav, Symm. Kara- dipia. IN THE LXX. 103 Ex. 35. 22 LXX. Symm. rfj blavola, Aquil. Kapbla. Lev. 19. 17 LXX. rfi blavola. Alius iv rfj Kapbla. Job I. 5 LXX. iv ry blavola, Aquil. iirl Kapbias. Is. 35. 4 LXX. ol dXiydyJAvxoi rfj biavoia, Aquil. rois raireivois rfj Kapbla, Symm. rots dvofjrois, Theod. raxvKapbiois. ii. The other words by which 3^ is translated have been given above, under Kapbla. 2. Combinations and interchanges in the same or similar passages. (l) KapSia and -irfEupa : Ex. 9. 13 etc. iatCkfjpvve be Kvpios ttji' KapSiaf ^apaa, but Deut. 2. 30 e'aKXfjpvve Kipios d Oedj to irKEupa aurou: Jos. 2. II i^iarrjpev Ti] KapSia fjpav Kal ovk earrj en iffEupa iv oibevl ypav: Ps. 50 (51). 19 Bvala rm Bea iri'Eup.a avvrerpippevov, Kap- Siar avvrerpippevrjv Kal reraireivafievrjv d Beds oiK i^ovbevaaei : Ps. 7 6 (77). 7 TOKTOj perd T^s KOpSias pov fjboXeaxovv Kal eaKaXXov to iri'Eupd Jiou : Ps. 77 (7^)- ^ yeved ^rtj oi KarevBvvev iv rvj KapSia avrrjs Kal ouk imaraBr] perd rov Beov rd irvevpa airrjs: Ps. 142 (143). 4 fjKTjblaaev iir ijie TO iTfEupci ftou, iv ipol irapdxBrj ¦fj KapSia pov : Ezek. II. 19 baaa airols KapSiaf irepav Kal iri'Eup.a Kaivov baaa iv airois, SO ib. 36. 26. In one instance the words are interchanged between the LXX. and the Hexapla, Eccles. 7. 8 LXX. ifrjXdv irveipan, Symm. v'\jnjXoKdpbiov. (2) KapSia and ^vxf\ : (a) Sometimes they are combined : Deut. 6. 5 eo-rat rd prjpara ravra . . . . iv rfj Kapbla aov Kal iv rfj ^vxfj aov : so ib. II. 18, Jos. 23. 14, I Sam. 2. 35, i Chron. 22. 19. (b) Some times they have the same or analogous predicates: Judges 19. 5 arfjpiaov Trp' KapSiai' o-ou yjfapa aprov: Ps. 103 (104). 15 apros KapSiai' dvBpairov arrjpl^ei: Ps. 34 (3S)* ^3 irairelvovv iv vrjarela Tr\v '\iux'f{V pov, SO Ps. 68 (6g). 11: Ps. 77 (78). 18 ^piapara rais ijfjra bfj ¦f\ <|»uxt| tou iraibaplov rourou eij airdv, Is. 53. 12 irapebddrj els Bdvarov ¦f\ ^ux^ airov, Thren. 2. 12 iv ra iKxeladai <|»uxas airav, Ps. 1 03 (104). 29 di'rai'eXeis to iTi'Eupa airav Kal iKXel^jrovai, lb. 1 45 (146). 4 e^eXeuo-erat rb iri'Eup.a aurou, Eccles. 12. 7 '"" TTi'eup.a iiriarpe-^rj irpos rdv Bedv ds ebaKev aird. In only one instance are the words interchanged between the LXX. and the Hexapla, Ps. 142 (143). 4 LXX. irvevpa, Aquil. ijfvxfj. The elements of the two words are sometimes combined in a single phrase: Judges 15. 19 (Cod. A.) iirearpe^e to iri'Eup.a aurou Koi dve-i/u^ev, Ps. 76 (77)- 4 d>Xtyo\|iuxi'lo-E rd irfEupa aurou, Jer. 2. 24 iv irriBvplais u|Ei irdaa adp^ Kal irdv iri'Eupa. Cf. I Sam. 16. 23 nn, LXX. dvi-ijtvxe, Aquil. dvirrvee. (4) KapSia and Sidi'oia : (a) they are sometimes interchanged, Ex. 25. 2 otj dv bd^rj Tl] KapSia avrov-=ib. 35. 22 m ebo^e nj Siafoia : ib. 28. 3: 35. 9: 36. I TToo-t rots aoipols TYJ" 8iai'oia = zi5. 31. 6 Troirl o-uvera KapSia: so in Deut. 6. 5 : 28. 47, Jos. 22. 5, Prov. 27. 19 the MSS. vary between KapSta and Sidvoia : (b) they are sometimes combined. Gen. 6. 5 TrSj rtj SiaTOEirai iv vrj KapSia aurou, i Chron. 29. 18 (j>iXa^v ravra iv Siai'Oia KapSias. 3. Predicates of the several words. (i) Strong emotion is expressed by rapdcrryew with each of the three words : IN THE LXX. 105 (l) Job 36. 34 (37. l) irapdxBr] 17 KapSta pov: SO Ps. 37 (38). IO : 54 (55)- 3 : 142 (i43)- 4, Thren. 2. 11. (2) I Kings 20 (21). 5 Tt rd rrvevpd aov rer apay pevov ; SO Is. 19- 3- (3) Gen. 41.8 irapdxBrj fj ¦\jfvxv airov (where, as noted above, the Hebrew word is not e'sJ but nn) ; so also Ps. 6. 4 : 41 (42). 7. (ii) Pride is expressed by vfovv, v'^j/rjXos, with each of the three words : (l) Deut. 17. 20 tfa pfj v\jfaB^ fj Kapbla airov : SO 2 Chron. 32. 25, Ps. 130 (131). I, Jer. 31 (48). 29, Ezek. 28. 2, 5, 17 : so also Is. 9. 9 i Is. 57- ^3; Jcr. 23- 9- (2) /"j-. 50 (51). I9'Trcet!pa avvrerpippevov. Is. 65. 14 dird avvrpi^fjs irveiparos vpav. ro6 . PSYCHOLOGICAL TERMS (3) Gen. 43. 21 rfjV BXl-^jriv r^J '"I'l'p^^j aurou. (vi) Sorrow and anguish are expressed by each of the three words : (l) Deut. 15. 10 oi XvrrrjBfjarj rfj Kapbla aov, Is. 65. 1 4 ^'° '"o" I'dvov rfjs Kapblas vpav. (2) Ps. 76 (77). 4 aXiyo'\jfvxrjae rd irvevpd pov: ib. 105 (106). 33 irapeirlKpavav rd irvevpa airov. (3) I Sam. I. 10 Karabvvos ijfvxv '• SO z'i5. 22. 2 : 30. 6, 2 Kings 4. 27: Is. 38. 15 rfjV dbivTjV rijj ^'''XV* • 2 Sam. 17. 8 KardTrtKpot t^ '^'XJI'- Job 7. 11: 10. i: 21. 25 TriKpia yjrvxfjs: Job 14. 22 fj be 'dlios, oPelaBai. (1) Deut. 20. 8 d (j)oPoipevos Kal SeiXdj rg Kapbla: ib. 28. 67, Jos. 7. 15, 2 Chron. 13. 7, Ps. 26 (27). 3, i Sam. 28. 5 icpo^fjBq koI iri arrj ^ Kapbla avrov acjidbpa. (2) Is. 21. 4 fj ''jfvxfj pov i(j)earrjKev els (j)d^ov. (viii) Of affection with dyaiidv and cognate phrases : (l) fudges 16. 15 ^ydTrijKa ae koi fj Kapbla aov ouk eo-rt per ipov: 2 Sam. 14. I fj Kapbla rou ^aaiXeas eirl 'A^eaadXd>p: ib. 15. 13 ^V^" vfjBrj fj Kapbla dvbpav 'laparjX drrlaa 'A^eaadXap. (2) I Sam. 18. I, 3 fjydirrjaev airdv 'lavdBav Kard rfjV i/'u^^" aurou. Cant. 3. I, 2, 3, 4 dv fjydirrjaev fj ^vxfj pov. (ix) Of gladness with dyaQ-iveiv, dyaXXidrrOai., and cognate words : (l) fudges 16. 25 OTt fjyaBivBrj fj Kapbla airav: ib. 18. 20, I Kings 8. 66, I Chron. 16. 10, Is. 66. 14, Zach. 10. 7, Ps. 12 (13). 6 dyaX- Xtdo-erat fj Kapbla pov : lb. 1 18 (119). Ill dyaXXlapa t^j Kapblas pov: ib. 85 (86). II eicppavBfjra fj Kapbla (jou. IN THE LXX. 107 (2) Ps. 34 (35). 9 V ^^ V'^X'7 M"" dyaXXtdo-erat e'lri ro! Kvpla: SO Is. 61. 10, Prov. 23. 24 e'lri Se ui^ aotfia eifppaiverai ^ '^"X^ airov. (x) Of hope, with eXisi^eiv : (l) Ps. 27 (28). 7 eir aira yXrriaev ij Kapbla pov. (2) Ps. 129 (130). 6 rjXmaev f) ^x'l P"^ ">¦' '"o" Kvpiov. * (xi) Those which apply to the moral nature as a whole : (l) Deut. 9. 5 Std rfjv do-tdrijra r^j Kapblas aov, I Kings 9. 4 iv daidrrjn Kapbias, PrOV. 2 2. II dyaira Kipios da'ias Kapblas, Neh. 2. 2 iTovrjpla Kapblas. (2) Prov. 26. 25 effrd ydp eio-t itovrjplai iv rfj ijfvxjj airov, Is. I. 16 ai^eXere rdj irovrjplas dird rav "^vxav vpav. (xii) IVill and intention are expressed by (i) Kapbla, (2) nvevjia, especially by Kapbla : (l) In the phrase irdvra rd iv rfj Kapbla (rtfds) Troieif, I Sam. 9. 19, 2 Sam. 7. 3, 2 Kings 10. 20: the more complete phrase Trdvra ri e'l* rj Kapbla pov Kal rd iv rfj '^vxfj pov iroifjaei is probably equivalent to ' all that I intend and that I desire.' So in the phrases fiepdprjrai fj Kapbla ^apaa tov pfj . . . Ex. 7. 14) iaKXrjpvvBrj fj Kapbla airov Ex. 8. 19, and frequently in Exodus, direarrjoav rfjV Kapbiav . . . diras pfj elaeXBaaiv Num. 32. 9, Deut. I. 28: and in the phrases iyevero iirl rfjs Kapblas . . , olKoboprjaai I Kings 8. 17, iyevero iirl Kapbiav oikoSo- pfjaai I Chron. 28. 2, 2 Chron. 6. 7, 8 : so also rd dpeo-rd t^j Kapblas Jer. 9. 13 : 16. 11 : 18. 12. (2) Deut. 2. 30 iaicXfjpvvev . . . rd irvevpa airov: 2 Chron. 36. 2 2, 2 Esdr. I. I i^fjyeipe Kvpios rd irvevpa Kvpov ^aaiXeas Tlepaav Kal irapfjyyeiXe Kijpu^at. (xiii) Desire is expressed, perhaps exclusively, by '^yjl '• (a) Of food, Deut. 12. 21 ^ayj iv reus irdXeal aov Kara rfjv iiriBvplav rfjs i/'i'x^s o-ov: SO ib. 14. 26, I Sam. 2. 16: 20. 4, 2 Sam. 3. 21, I Kings II. 37, Job 33. 20, Ps. 68 (69). 11 : 106 (107). 18, Prov. 6. 30: 10. 3: 13. 25: 19. 15: 25. 25, Is. 32. 6: 58. II, Jer. 38 (31). 25 : so irairelvovv iv vrjarela rfjv yjfvxfjv pov Ps. 34 (35). 13, rou air^o-at ^papara rals ¦\/ruxaTj aurSi' Ps. 77 (7^)- r8, ^ Se ijrvxfj ipav irpoaaxBiaev iv ra apra Num. 21.5- I08 PSYCHOLOGICAL TERMS (b) Of spiritual desire, Ps. 41 (42). 2 iimroBel fj -^vxfj pov irpos ai, d Beds: ib. 62 (63). 2 : 83 (84). 3: 118 (119). 20. (xiv) Mental powers and operations are predicated of all three words : (l) Of KapSia: (imarfjprj), Ex. 36. 2 a Beds ebaKev iiriarfjprjv iv rfj Kapbla : (etSe'j'at)^Deut. 29. 4 d Beds ebaKev iplv Kapbiav elbevai Kal d(f>BaX- pois pXiireiv Kal S)ra dKoieiv : I Kings 2. 44 rfjV kokIov aov oi oibev fj Kapbla aov : (voerv, Stavoeio-^at) I Sam. 4. 20 ouk ivdrjaev fj Kapbla air^s : Is. 32. 6 ^ Kapbla airov pdraia vofjaei, Jer. 7. 31 : 19. 5 ° • • • ""^ ^''" vofjBrjV iv rfj Kapbla pov : cf. Hos. 7- 1 1 ""^ irepiarepd dvovs ouk exovaa Kapbiav ((fipdvipos, ^pdvrjais: aoipds, ao(j>la): I Kings 3. 12 bebaKa aoi Kapbiav (fipovlptjv Kal ao(j)fjv : ib. I O. 24 r^i (j)povfjaeas airov ^ j ebaKe Kipios rfj Kapbla airov : 2 Chron. 9. 23 r^j ao(plas airov ^j ebaKev d Beds iv Kapbla airov : Job 1 7- 4 Kapbiav airav 'eKpv^as dird (jypovfjaeas : (o-ui'iei'ai, OT^ferdj) Job 34. 10, 34 avverol Kapblas [Cod. A. KapSta]: Is. 6. 10 pfj irore . , . rfj Kapbla avvaai: (^ovXeveaBai) Neh. 5. 7 i^ovXei- aaro Kapbla pov iir ipe. (2) Of iri'EGpa: Ex. 28. 3 irvevpa aocjilas koi alaBfjaeas: DeUt. 34. 9, Job 15. 2 irvevpa avveaeas: I Chron. 28. 12 rd 7rapdSety/xa d eixev iv irvevpan airov : Ps. *j6 ('J'j). 7 eaKaXXov rd irvevpd pov. (3) Of 'I'UX'^ : Jos. 23. 14 yvaaeaBe rfj Kapbla vpav Kal rfj ^X!! vpav : Ps. 12 (13). 2 eas nvos Bfjaopai /3ouXdj iv 'ijfvxfj pov : Ps. 138 (139). 14 fj ijfvxfj 1^°" yivaaKei acl)dbpa: Prov. 24. 14 cdaBfjarj ao(j)lav ¦"¦ff "¦» V"'X3' Cant. 6. II OUK eyva fj -^vxfj pov: Is. 44. 19 OUK e'Xoyi- aaro rfj ijfvxfj airov. Results. If we gather together the results, it will be seen that in the LXX. (i) Kapbla, irvevjxa, ^vx'n are capable of being inter changed as translations of the same Hebrew words : (2,) consequently, the lines of distinction between them, whatever they may be, are not sharply drawn : (3) a survey of the predicates which are attached to each of them shows a similar impossibility of limiting them to special groups of mental phenomena, with the exceptions that (a) Kapbia IN PHILO. 109 is most commonly used of will and intention, (b) -fvxri of appetite and desire. But this general inference as to Greek words does not of necessity apply also to their Hebrew originals. A student of the Hebrew terms must no doubt take into account the fact that at a certain time those terms con veyed to Greek minds a certain meaning, and that a certain group of them was to some extent treated as synonymous. But this fact is only one of many data for the determination of the meaning of the Hebrew terms themselves : and it must be carefully borne in mind that the study of the words by which Greek translators ex pressed Hebrew psychological terms is not identical with the study of Hebrew psychology. II. Psychological terms in Philo. The use of psychological terms, such as irvevp^a and ^jruxrj, in Philo can only be understood when viewed in relation to his psychology as a whole. But that psychology is of great complexity. The complexity arises partly from the fact that he uses the same terms to designate different groups of phenomena, partly from the fact that he uses different terms to designate the same phenomena, and partly from the fact that he regards the phenomena from dififerent points of view, sometimes using the terms or conceptions of one system of philosophy and sometimes those of another, and sometimes borrowing both terms and conceptions not from philosophy but from the Old Testament. There is in some cases the additional element of uncertainty which arises from the uncertain authorship of some of the writings which are attributed to him. It would be beyond my present purpose to discuss that psychology in detail, or to endeavour to resolve it into the elements from which it was formed. I must be con tent to gather together the more important of the predicates IIO PSYCHOLOGICAL TERMS which he attaches to the chief psychological terms, and to add to them only such brief explanations as may be necessary to develop their meaning. I. o-upa and ^"xfi. The conception of the duality of human nature runs through all Philo's writings. (i) We are compounded of two elements, body and soul, which are (2) allied during life, but (3) separated at death. (l) Leg. Alleg. iii. 55 (i. 119) Suo iarlv e^ &v avvearapev ijfVxfj re Kal aapa. De Ebriet. 26 (i. 372) (SvBpairov) rd i/'UX^^ ""' aaparos vrpaapa fj irXeypa fj Kpdpa fj d rl irore xph xdXelv rovrl rd avvBerov fmoi'. De Cherubim 32 (i. 159) eyay' ovv iK 'paros koi ijfvxfjs avvearais. (2) Quod det. pot. insid. 6 (i. 194) av^vyfj be Kal avveraipls KoXelrai Xe^pav, avpfioXiKas fjpav rd aapa on avve^evKrai kcu aairep eraiplav Kal (j)iXlav irpds ijfvxfjv reBeirai. (3) Leg. Alleg, i. 33 (i. 65) d pev oiv dvBpairov (sc. Bdvaros) x'>>P',<^- pds iarl ijfvxfjs Kal aaparos. II. o-upa, o-dpl. If we gather together the predicates of o-&p,a, we find that the word is sometimes used in a narrower, sometimes in a wider sense. i. The body in its strict sense is (i) a compound of earth and other elements : (2) it is the passive receptacle of soul, its dwelling-place, its temple, its prison, its tomb : (3) it is dead, and we carry about, as it were, a corpse with us. (l) Leg. Alleg. iii. 55 (i. 1 19) rd pev ovv aapa iK yrjs bebtjfuoipyrjrcu. Ibid, rd pev iK yijs biairXaaBev aapa. De Migrat. Abraham. 1 (i. 436) rd pev aapa koI e'k y^j eXa^e rfjv avaraaiv Kal dvaXierai irdXiv els y^f. De Sacrif cant. 2 (ii. 252) eo-rti' ouv fjpav fj Kard TO aapa oiala fj 'yfj KOI uSmp : (and earth and water are conceived as saying to men) rjpels eapev fj rov aaparos ijiav oiala' ^pds fj (j>iais Kepaaapevrj, fj Bela rexvrj, bie'rrXaaev els dvBpairdpoprbov ibeav. IN PHILO. 1 1 I De Mundi Opif. 51 (i. 35). (In respect of his body man is akin to the whole visible world) avyKCKpirai ydp iK rmj' auroji', y^j Kat uSaros Kat aepoj koi irvpds, eKdarov rav aroixelav elaeveyKovros rd iiri^dXXov pepos irpds iKirXfjpaaiv airapKeardrrjs vXrjs, ^v eSei Xa/Setf rdf bijpiovpydv iva Texvireiaijrai rfjV dparfjv rairrjv eiKdva. (2) De Somniis i. 5 (i. 624) dXXd koI on ijrvxfjs eanv dyyelov (sc. Td (Tupa) OUK dyvooujLiec. Ibid. i. 2 0 (i. 639) rdv avp(f>vd r^j ¦\jfvxfjs oikov, rd aapa. De Migrat. Abraham. 5 (i. 439) rdv aapariKov oikov : ibid. 2 (i. 438) iKepovarjs rfjs ¦\j/vxfjs : ibid, rov veKpov ovros aiiparos dXoyei. De Gigant. 3 (i. 264) rdf avptpvd veKpdv fjpav, Td aapa. ii. The term body is sometimes used in an extended sense: (i) it includes the senses and desires: (2) the pas sions grow out of it : (3) hence it is regarded as evil, the seat of the vices, and the enemy of the higher life. (l) Leg. Alleg. i. 32 (i. 64) alaBfjaeai aaparos. Quod det. pot. insid. 29 (i. 212) rd yeabes aapa Kal rdi avyyevels alaBfjaeis. Leg. Alleg. i. 32 (i. 64) rd aapa koj, rds iiridvplas airov. (2) Quis rerum divin. heres 54 (i. 511) vdBa ydp kuI ^eva biavolas rd aaparos d)j aXrjBas irdBq, aapKos iKireipvKdra, rj irpoaeppl^avrai. De Somniis ii. 39 (i. 692) to fjperepov aapa KOI rd iv aira Kal St' ourd iyyivdpeva irdBij. (3) Leg. Alleg. iii. 22 (i. 100) rdc ydp beppdnvov dyKov fjpav rd aapa .... rrovrjpdv re Kal iirl^ovXov rfjs '^X^^i o"" "lyo"! "at veKpdi' Kal TeBvrjKos del. 112 PSYCHOLOGICAL TERMS Leg. Alleg. i. 32 (i. 64) rd Se aapa ovk oiov oi avvepyei irpds rovro (sc. the attainment of virtue) dXXd Kat KtaXuo-tep-yei. De Somniis ii. 39 (i. 693) rdj aaparos koi Std aiiparos KOKlas, In this extended sense the terms ' flesh ' (crdp^) and ' sense ' (ato-^Tjo-ts) are sometimes substituted for body, and in addition to the constant antithesis between body and soul (a-cSp,a and ^vxv) as different physical elements, an antithesis is sometimes made not only (i) between the same terms, but also between (2) flesh and soul {cdp^ and i/fvxn), (3) flesh and the divine spirit (a-dp^ and ro Oelov iTvevpia), as representing different elements of consciousness and diff'erent aims of human action. (l) Quod Deus immut. 11 (i. 281) rav ydp dvBpdnrav oi pev -^x^s 01 Se aaparos yeydvaai (jiiXoi. De Somniis ii. 39 (i. 692) d oTrouSaioj KX^pov eXaxe ^vxfjv kcu. rdj ijfvxfjs dperds, aairep d cpavXos 'ipirdXiv aa/ia Kal rds aiiparos Kal bid aaparos kokIos. De Abraham. 41 (ii. 34) ol ijrvxfj pdXXov ^ aapan ^avres. (2) De Giganiibus 10 (i. 268) dvrlBes ydp, rpijalv, & yevvdie, rd aapKds dyaBdv ra rfjs ^vxfjs Kai ra rov iravros dyaBa' oiKovv rd pev aapKds ianv aXoyos fjbovfj, rd be ^rvxfjs Kal rou iravros d vovs rav dXav, Beds. (3) De Gigantlbus 7 (i- 266) a'lnov be r^J dveiriarrjpoaivrjs peyiarov fj adp^ Kal fj irpds adpKa olKelaais' Kal airds be dpoXoyel (fidaKav bid rd efyat auroiij adpKas pfj bivaaBai to ^etow irvevpa Kurapeivai. Quis rer. divin. heres 12 (i. 481) &are birrdv eXvai yivos dvBpairov TO pev Bela irveipan Kal Xoyiapa fiiovvrav Td Se cupari Kat aapKds fjbovfj (avrav. III. <|avrjrfjpiov opyavov Kat eTTt Trdo-t rd ydvipov. Leg. Alleg. i. 13 (i. 51) rourto (sc. rm va) pdva ipirvei d Beds rois be aXXois pepeai ovk d^iov rais re alaBfjaeai Kal ra Xdya Kal ra yov'ipa : (but immediately afterwards all these are grouped together as rd aXoyof pepos rfjs ijrvxfjs). Quis rer. div. heres 48 (i. 505) rd pev ydp SXoyov ijfvxfjs pipos e^axfj bieXdiv d btjpiovpyds e^ poipas elpyaadro, dpaaiv, yevaiv, dKofjv, oa(f>prjaiv, diprjv, ydvipov, cjiavfjv' rd Se XoytKoy, d Sij fouj avopdaBrj aaxiarov e'laae Kard rfjv rov iravros dpoidrrjra oipavov. Ibid. 22 (i. 487) irapaKareBero be aol aira ijfvxfjv, Xdyov, alaBrjaiv d ^aoirXdarrjs. De congr. erud. grat. 18 (i. 533) iv fjjuv ydp airois rp'ia per pa eivai SoKet, ato-^T^o-tj, Xdyoj, vovs. De Somniis i. 5 (i. 624) oukoOi' rirrapa rd dvardra rffli' Trept fjpjds ian, aapa, a'laBrjais, Xdyoj, vouj. But neither the Platonic nor the Stoical psychology penetrates his system, or forms to any appreciable extent the basis of other parts of his teaching: he adheres in the main, with whatever inconsistencies, to the division of the phenomena of consciousness into rational and ir rational, or mind and sense. ii. To each of these parts of i/fvx'? he assigns (i) a different essence, the one blood, the other spirit : (2) a different origin, which is expressed in theological language IN PHILO. 115 in the assertions that the one is of the earth, and the other breathed into man by God, or that the one was made by God's ministers and the other by God himself: (3) a different destiny, the one being mortal, the other immortal. (i) Quis rer. divin. heres 11 (i. 481) eSo|e ra vopoBerr, bmXfjV eivat KOI rfjV oialav rfjs ijmxfjS, aTpa pev rd r^s oXrjs rou Se ]7ye/xoj'tKiarapevrj pdvov, d pev ydp vovs rav rpiav idirrerai Xpovav Kal ydp rd irdpovra voel Kcii rwv irapeXrjXvBdrav pepvrjrai Kal rd peXXofra irpoaboKa' fj be a'laBrjais ovre peXXdvrav dvriXap^dverai ouS' dvdXoydi' rt Trdcr;^et irpoaboKia rj iXirlbi oure TrapeXiyXu^drojf pepvrjrai dXX UTrd rou ^St; Ktvoui'Toj Kat irdpovros pdvov irdaxeiv ireiaei fj a'laBrjais are aXoyos ovaa iirel rd XoyiKov i^opparovrai' irap 0 Kai povro rovra ra irpdyjiara KardXapfidvopev aladfjaei be ouKerf pdva ydp rd aapara (jiavra- aioipeBa St' alaBfjaeas. (5) Ibid. iii. 18 (i. 98) e'dc youf fiovXrjBfj d vovs npoard^ai rfj dpdaei pfj Ibelv, oibev ^rrof airrj rd viroKe'ipevov oijrerai. ii. On the other hand there is in sensation a mental element : the senses, even as powers of the physical organism, are set in motion by mind, and cannot act without it. Leg. Alleg. ii. 12 (i. 74) irdvra ydp oaa irdaxei fj a'laBrjais oiK dvev vov irropevei. Ibid. iii. 65 (i. 124) dird ydp rovrov (sc. rou vou) KaBdirep nvos 7n;y^j at alaBrjriKcu relvovrai bvvdpeis, pdXiara Kard rdf lefKorarof Mtouo-^f oj e'K rou 'Abdp ireirXdaBai cjirjal rfjV yvvdiKa, rfjv alaBrjaiv iK rov vov. Ibid. C. 67 apx^l be rjv alaBfjaeas d vovs. De pOSterit. Cain. 36 (i. 249) ? ouk dv e'liroi rts rSv alaBfjaeav eKa- arrjv &airep dird irrjyfjs rov voi iror'i^eaBai . . . . ; oibels y oiv ei(j>povav eiiroi dv dov rdv vovv fjpav ianv aiaBrjais. Quod det. pot. insid. 23 (i. 207) rdj Se vov bopvr^dpovs alaBfjaeis. De Somniis i. 5 (i. 624) koi ort ayyeXot biavolas elaiv biayyeXXovaai Xpapara .... Kat dn 8opv(j)dpoi ijrvxfjs elaiv oaa dv Ibaai kcu OKOvaaai hrjXovaai .... Leg. Alleg. i. 13 (i. 51) aaavel ydp Beds ian rou dXdyou d vovs, irap' o KCU ^avafjv oiK &Kvrjaev elirelv Bedv rov Papain. But there is a metaphor sometimes used which seems to express more exactly than the preceding the relation in which the physical and mental elements stand to each other. It is that of a marriage : and it is interwoven with an allegorical interpretation of the history of Adam and Eve. Mind is represented as leaving its father, the God IN PHILO. 119 of the Universe, and its mother, the virtue and wisdom of God, and, joining itself to the body, becomes one flesh with it. Leg. Alleg. ii. 14 (i. 75) eveKa rfjs alaBfjaeas d vovs orav airfj bovXaBfj KaraKelirei Ka\ rdv irarepa, rdv oXav Bedv, Kal rfjV prjrepa rmi' avvirdvrav rrjv cperfjv kcu aocfilav rov Beov Kal irpoaKoXXdrai Kal ivoirai rfi alaBfjaei KCU iwaXverai els alaBrjaiv Iva ylvavrai pla adp^ Kal ev irdBos oi bio, iii. In itself sensation, whether acting alone or with mind, is neither good nor bad. Leg. Alleg. iii. 21 (i. 100) XeKreov ouk ort fj aiaBrjais oure rav cjiavXav ovre rwv (rTrouSata)f eo-rtj' dXXd peaov rt avrrj Kal Koivdv ao(jlov re Kal a(j>povos Kal yevopevrj piv iv dcjipovi ylverai (fiaiXrj iv darela be airovbala. But sensation gives not only knowledge but also pleasure and pain. Out of it the passions grow : the statement that the passions are rooted in the body and spring out of it (above p. in) is modified into the statement that they are the products of irrational consciousness. Leg. Alleg. ii. 3 (i. 67) rd fie aXoyov (sc. pepos rfjs ^vxfjs) a'laBrjais ian Kal rd rairrjs eKyova irdBrj. Ibid. p. 68 ^taj ydp e'o-rt ijfvxfjs peprj Kal yevvfjpara fj re a'laBrjais Kal rd irdBrj.Q'Uod Deus immut. 11 (i. 28) rd "^vxfjs Skoya irdBrj. Quis rer. divin. heres 13 (i. 482) ... . eripov ^vx^s rpfjpams direp aXoyov iirdpxov cupari ire^vparai, Bvpovs feocraj koi irerrvpajievas iiriBv- plas dva "7 aiaBrjais, aKoXovBfjarj rw Kpelrrovi, ra va, ouKert eo-Toi adp^ dXXd dpcjidrepa vovs. I20 PSYCHOLOGICAL TERMS The sense is not merely logically and physically distinct from mind but at constant variance with it. Sometimes tlie mind wins the battle, and then sense is merged in mind : more frequently the flesh proves the stronger, and mind is lost in sense. This latter contingency is sometimes described by the expressive phrase ' the death of the soul ' : for there are two kinds of death, he says, the death of a man, which is the separation of soul and body, and the death of the soul, which is the loss of virtue and the acquisition of vice. Leg. Alleg. ii. 14 (i. 75) "''¦<"' y^P '"^ Kpelrrov, d vovs, evaBfj rm x^'" poKt, rfj alaBfjaei, dvaXierai els rd x^lpov, rd aapKos yevos, rfjV iraBav alrlav alaBrjaiv' orav be rd x^^po", fj a'laBrjais, aKoXovBfjarj ria Kpelrrovi, ra va, ouKc'rt earai adp^ dXXd dpffidrepa vovs. Leg. Alleg. i. 33 (i. 64, 65) Sirrdj e'o-rt Bdvaros d pev dvBpairov d de r/'ux^J 'tSios" d pev ovv dvBpanrov x^'P'^'^pos ian ijfvxfjs dird aaparos, d be ^vxfjs Bdvaros dperfjs pev (jiBopd ian, kokIos be dvdXrj-^is' irap' o Kal (prjaiv OVK diroBavelv aird povov dXXd ' Bavdra diroBavelv ' (Gen. 2 . 17), brjXav ou rdf Koivdv, dXXd rdv 'iStov Kat Kar i^oxfjv Bdvarov ds ian ijfvxfjs ivrvp^evo- pevrjs irdBeai Kal KOKiais dirdaais. De poster. Caini 21 (i. 239) ^/'ux^s Bdvaros 6j Kard Trd^ous dXdyou iarlv airfjs pera^oXfj. Quod det. pot, insid. 20 (i. 205) riBvrjKe be ... . rdv ij/vxiKov Bdvarov, dperfjS KaB' fjv d^ios pdvrjv iarl fijv diroaxoiuiaBeis. Fragm. ap. foh. Damasc. sacr. par all. p. 748 a (ii. 653) e'TreiS^ Se fjbovfjV i^fjTrjae bi fjs ijfvxiKos Bdvaros eiriylverai rfj yfj irpoaevepfjBr] (with reference to Gen. 3. 19). Quis rer. divin. heres 11 (i. 480) .... alaBrjaiv fjV kou d yffims vovs, dvopa 'Abdp, tfiwv StaTrXao-^eio-av rdv eaurou Bdvarov ^afjv iKelvrjs avdpaaev ' iKaXeae yap, (jirjaiv, ' 'Abdp ovopa yvvaiKos avrov ZafjV, on avrrj pfjrrjp irdvrav rav ^avrav rav irpds dXfjBeiav rdv ijfvx^s bfjirov reBvrjKorav ^lov. V. The higher manifestations of 'I'ux'l- But although the higher elements of consciousness are usually so blended with the lower as to be sometimes over powered by them, they are in their essence independent IN PHILO. 121 of them. It is a cardinal point of Philo's psychology that pure intelligence, yjnx'n or vovs in its highest form, is not a phase or development of animal life, but an element infused into animal life from above and separable from it. The nature of this higher element is expressed some times in the terms of physical philosophy and sometimes in the terms of theology. It is described sometimes as a part of the ' quinta essentia,' the purest of all modes of existence : and sometimes as a part of the divine nature. The terms which are used to describe its relation to God are derived from several sources : some of them come from Greek philosophy, for the belief that the mind is a part of God was not peculiar to Judaism ; but the majority of them embody and combine the statements of the book of Genesis, that man was made ' in the image of God,' and that God breathed into man ' the breath of life.' Sometimes Philo himself expressly distinguishes between the philosophical and the theological modes of stating the same facts (e.g. De plantat. Noe 5, i. 332, see below) : and sometimes also in adopting a philosophical term he attaches to it a theological sense, e.g. in adopting the Stoical term diroVTraa-pa he guards himself against the inference which might be drawn from it that the essence of man is separate from that of God, Tep.veTai ydp ovbev TOV Oelov KaT dirdpTtjo'Lv (i.e. so as to be detached) dXXd jxovov eKTelveTai Quod det. pot. vtsid. 24 (i. 209). (i) In the following passages he speaks of it in the terms of philosophy : Quis rer. divin. heres 57 (i. 514) rd Se voepdv Km. oipdvwv rfjs ipvxfjs yevos irpds alBipa rdv KaBapararov as irpds irarepa drpl^erai' irepirrrj yap, as d rwv dpxalav Xdyoj, eara rtj oiala KvicXo^oprjnK^ rcov reaaapav Kara rd Kpelrrov biaepovaa, i^ fjs ol re daripes Kal d aiprras ovpavds ebo^e yeyevfjaBai ^s Kard rd dKoXou^ov Beriov Kal rfjV dvBpairlvrjv ijfvxfjv dird- airaajta. Quod Deus immut. 10 (i. 279) rouro r^j i/'^X^s rd e?Soj OUK eK riiv 122 PSYCHOLOGICAL TERMS airdiv aroixelav e^ S>v rd aXXa direreXelro bieirXdaBrj, KaBaparepas be Kal dpe'ivovos eXaxe rfjs oialas e| ^j at ^eiat (fiiaeis ibrjpiovpyovvro. De profugis 24 (i. 565) iSou d voCj, tvBeppov kcxi ireirvpapivov irvevpa. De decem orac. 25 (ii. 202) dvBpairos be fSov apiarov Kard rd Kpelrrov rav ev aira, rfjv ijfvxfj", avyyeveararos ra KaBapardra rfjs ovaias ovpava, iis be d irXelarav Xdyoj, Kat ra rou Kdapov irarpi, rav eirl ¦yfjs dirdvrav oiKeidrarov direiKoviapa Kal p'lprjpu rfjs diblov Kal eibalpovos Ibeas rdv vouv Xa/3 yeyfjprjKa. V. 4 : eiiXoy^o-et : Trpiv rj. V. 6 : PefieKKa be rJKovae XaXouvroj ratira koi : om. rou before 'laKafi : veiirepov for iXdaaa : e'yo) yKovaa : XaXouvroj rou irarpds aov : om. rdv abeXrjidv aov. V. 7 : tot for tva : pe diroBavelv. V. 8 : om. fiou after utV. vv. 9—10 : om. as cjiiXel Kal elaolaeis rw irarpl aov. V. 10 : om. euXoy^o-ei: om. airov. v. 1 1 : om. Trpdj 'PefiiKKav rfjv prjripa airov and 'Horau. v. 12 : om. e'Tr'. V. 13 : oKovaov for irrdKovaov. V. 14 : rfj prjrpl airov : KaBdis for KaBd. V. 15 : om. aur^v after ivibvaev. V. 16 : Trept TOUJ Ppaxlovas. V. 18 : Kat ctTre for etTre Se. V. 19 : rm irarpl airov : eirolrjaa : om. dird rfjs Bfjpas pov. ii. The Latin and Eastern versions of the Old Testament were made not from the Hebrew original but from the LXX. version. They have now to be used reversely, i. e. as indicating the LXX. text at the time at which they were written : and from the critical study of them more light is likely to be thrown upon the early recensions of the LXX. than from any other source. With the Eastern versions, i.e. the Egyptian (Sahidic, Memphitic, and Bas- muric), Ethiopian, Armenian, Arabic, and Syriac, I am not competent to deal: the Latin versions are collected with singular care in the great work of Sabatier, nor, except in the cases of Cyprian and Lucifer of Cagliari, has modern criticism as yet improved to any considerable degree the texts which Sabatier used. iii. The quotations from the LXX. in the Greek Fathers are an almost unworked field. With the Greek even more than with the Latin Fathers the texts require to be criti cally edited before the comparison of the quotations with 134 ON EARLY QUOTATIONS the MSS. of the LXX. can be satisfactorily made : but the corroboration of the discovery of Lucian's recension, which will be mentioned below, by the agreement of the MSS. which are believed to contain it with the quotations in Chrysostom and Theodoret, shows how much help may be expected from this source. The next step after collecting the materials is to group the MSS. into classes or families. For this our chief guide is the statement of Jerome that there were three recensions of the LXX. in his time, — that of Hesychius which was accepted in Egypt, that of Lucian which was accepted from Constantinople to Antioch, that of Origen which was accepted in Palestine^. The first step is to recover, if possible, the texts of these several recensions. And in the case of one of them, that of Lucian ^, we have a remarkable clue. In a Paris MS. there is appended to some marginal readings of several passages of the Fourth Book of Kings a sign which is most probably interpreted to be the Syriac letter Lomad: but this letter is said by a tradition which comes through two channels, Greek and Syriac, and contains no internal improbability, to have been appended to the readings of Lucian's recension : it is consequently inferred that these readings furnish a test for the determination of the MSS. which contain Lucian's recension. It is found that they coincide with the readings, in the several passages, of Codd. 19 (Chisianus R vi. 38, Lagarde's h), 82 (Parisinus Coishn 3, Lagarde's f ), 93 (Arun- delianus I D 2, Lagarde's m, in his later notation), 108 (Vaticanus 330, Lagarde's d, the basis, with 348, of the Complutensian edition). These four MSS. are found to hang together, and to have a peculiar text, throughout the LXX. : their readings are also found to agree with ' S. Hieron. Apol. adv. Ruffin. Tom. ii. p. 522. " It is nnnecessary to repeat here the details respecting Lucian's edition which are clearly and exhaustively given by Dr. Field, Prolegomena in Hexapla Origenis, pp. Ixxxvi sqq. FROM THE SEPTUAGINT. I 35 the quotations from historical books in Chrysostom and Theodoret, who may reasonably be supposed, assuming Jerome's statement to be accurate, to have used the text of Lucian. To the above-mentioned MSS. several others are found to be cognate, viz. 44 (the Zittau MS. mentioned above), 118 (Parisinus Graecus 6, Lagarde's p), 56 (Paris inus Graecus 5, Lagarde's k) : and a MS. in the British Museum (Add. 20002, Lagarde's E). A comparison of these MSS. gives a single text which may reasonably be taken to represent Lucian's recension: and Lagarde has published it as such \ The next task of LXX. criticism will be to discover in a similar way the texts of the two other recensions. There are many indications of the path which research in that direction must follow : and the research would be full of interest. I do not propose to engage in it now because an even greater interest attaches to the question with which I propose specially to deal in this chapter, namely. What can we learn about the text, or texts, of the LXX. before the three recensions of which Jerome speaks were made?- The answer to this question does not depend on the restoration of the text of those recensions. It is true that if we had the three recensions complete we should be able to infer that the readings in which they agreed probably formed part of a text which was prior to them : but we should still be unable to tell whether any given variant, i.e. any reading in which one of the three differed from the two others, or two of the three from the third, was part of an earlier text or a revision of it. We should also find that some of the existing MSS. and versions 1 A specimen appeared in his Ankiindigung einer neuen ausgabe der griechi- schen iibersezung des alten testaments, Goettingen, 1882 : and the first volume (Genesis-Esther) of a complete edition in 1883. 136 ON EARLY QUOTATIONS had readings which did not belong to any of the three recensions : and we should be in doubt whether these belonged to an earlier text or to a revision of it. It is consequently not necessary to possess the current texts of the third century in order to discover the text or texts of the preceding centuries. The discovery is not only in teresting but important : and it is important in relation not only to textual criticism but also to exegesis. It is important in relation to textual criticism, because it may enable us to recognize in some existing MSS. the survivals of an earlier text than that of the three recensions : it is important in relation to exegesis : for as each recension reflects the state of knowledge of Hebrew, and the current opinion as to the interpretation of the Hebrew text, in the country in which it was made in the third century of the Christian era : so the texts which precede those re censions reflect the state of philology and of exegesis, in both Egypt and Palestine, during the first two centuries of the Christian era, and the two, or three, centuries which preceded it. I have spoken of earlier texts, in the plural, rather than of the original text of the LXX., because there are many indications that the first and second centuries were no more free from variations of text than was the third. It was natural that it should be so. In the case of an original work like the Aeneid, or like the New Testament, there is a presumption that the scribe would eadeavour to copy as accurately as he could the text before him, emending a passage only in the belief that it had been wrongly written by a previous scribe and in the hope of represent ing more accurately by his emendation what the author wrote. But in the case of a translation there is a constant tendency to make the text of the translation a more accurate representation of the text of the original. It may be assumed that a certain proportion, though perhaps FROM THE SEPTUAGINT. 1 37 only a small proportion, of the scribes of the LXX. were acquainted with Hebrew : it would be almost a religious obligation on such scribes, when they saw what they believed to be a mistranslation, to correct it. This was probably the case in an especial degree when certain texts came to have a dogmatic or controversial importance. Hence there is an a priori probability of the existence of varieties of text : and the probability will be found to be strongly confirmed by the detailed examination of some passages of the LXX. in the following pages. What data have we for determining the question that has been proposed? How can we go behind the recen sions of which Jerome speaks, and to one or other of which it may be presumed that the great majority of the existing MSS. belong? The data consist partly in the quotations from the LXX, in early Greek writers, especially in Philo, in the New Testament, and in the Apostolic and sub- Apostolic Fathers, and partly in the quotations from the Latin versions which are found in early Latin writers. This statement assumes in regard to the Greek writers that they made use of the LXX. and not of another translation : but the assumption will be proved to be true when the quotations are ex amined. The points of similarity between them and the text of the LXX., the structure of the sentences, and the use of peculiar words and ijdioms, are altogether too numerous to admit of the hypothesis of the existence of another translation : the points of difference are, with hardly an exception, such as may be accounted for by the hypothesis of varieties of text and mistakes in trans mission. The statement assumes also that the early Latin versions were made from the LXX. : this assumption also will be proved when the quotations are examined. The use of each of these classes of data, though more in the case of Greek than of Latin writers, is attended with the 138 ON EARLY QUOTATIONS preliminary difficulty that the texts of the quotations have, in many instances, been altered by scribes in order to bring them into harmony with the Biblical texts of a later time. The difficulty is sometimes removed by the fact that the writer comments on a particular phrase and therefore establishes the fact of his having read it: and the prob ability of its existence in such a writer as Philo, in short passages which have no dogmatic importance, is very small : but at the same time there is no doubt that the data must be used with some degree of caution, and that the final results of the examination of them cannot be obtained until the texts of the several writers have them selves been critically studied. These data may be dealt with in two ways, (i) The MSS. readings of a given passage may be compared with the quotations of it : the special use of this method is twofold : (a) it enables us to classify MSS., and to estimate their value, according as they do or do not agree with such early quotations ; (b) it enables us also in certain cases to detect, and to account for, the recensions of the passage, and so obtain a clue to the history of its exegesis. (2) The quotations in a given writer may be gathered together : the special use of this method is also twofold : (a) it enables us to ascertain approximately the text which was in use in his time; (b) it enables us, upon a general estimate of the mode in which he quotes Scrip ture, to appreciate the value of the contributions which his quotations make to textual criticism. The following pages contain examples of each of these methods. (i) In the first portion a text of Genesis or Exodus is quoted from the Sixtine text : it is followed by (a) a short apparatus criticus, taken from Holmes and Parsons, and from Lagarde ; (b) an account of passages in which it is FROM THE SEPTUAGINT. 1 39 quoted in Philo, the New Testament, the Apostolic Fathers, and Justin Martyr ; (c) an account, where useful, of the early Latin versions : to this is appended a short account of the conclusions to which the data point in regard to the criticism of the passages. (a) In the second portion, the quotations of two books, the Psalms and Isaiah, in Philo, Clement of Rome, Bar nabas, and Justin Martyr, are gathered together : and the bearing of each quotation upon the criticism or exegesis of the LXX. is estimated. The following pages contain only examples of these methods, and not an exhaustive application of them : their object is to show in detail the help which the methods afford in the criticism of particular passages, and to stimulate students to pursue them further. It may. be convenient for those who are not familiar with the notation of MSS. of the LXX. to mention that in the following examples the MSS. are quoted according to their number in the Ust of Holmes and Parsons : Roman numerals (or capital letters) denote uncials, Arabic numerals denote cursives. The MSS. which have been more recently collated by Lagarde are quoted according to his notation: h=i9, m=:25 (in Lagarde's later notation, not in his Genesis Graece, m = 93), x=29, 2 = 44, y=i22, 1=130, r=i35. The Codex Alexandrinus is usually here denoted by A instead of by the numeral III; and the Bodleian Codex of Genesis (Auct. T. infr. ii. 1) is denoted, as in Lagarde's Genesis Graece, by E (in his later notation E=the British Museum MS. Add. 20002). The Roman or Sixtine text is designated by R. The quotations from the early Latin versions are for the most part due to the great collection of Sabatier, Bibliorum Sacrorum Latinae Versiones antiquae, Remis, 1743- 140 ON EARLY QUOTATIONS I. Quotations from Genesis and Exodus. Genesis i. i, 2. 'En ApxH eno'iHgeN 6 eeoc ton oypANON ka! thn phn' h Xk fH hn AopATOC KAI AKATAqKtYAQTOC KAI CKOTOC eHANO) THG AByqcOY" kaI hneyma 9e0Y enecfie- peTO enANO) toy y^atoc. Cod. 75 aKdros ¦\-rjV, Codd. 68, 120, 121 o-Ko'ros -I- e'TreKetro. Philo Quis rer. divin. heres 24 (i. 490) iv dpxfj iirolrjaev : id. de Mundi Opif. 7 (i. 6) iv dpxfj . . . . rfjv yfjv=R. : id. de Incorrupt. Mundi 5 (ii. 491) iv dpxfj .... dKarao-Keuao-ros=R. : id. de Mundi Opif. 9 (i. 7) aKoros rjv eirdva rfjs d^iaaov : id. Leg. Alleg. i. 13 (i. 50), de Gigant. 6 (i. 265) Kal irvevpa .... ibaros = R. Justin M. Apol. i. 69 = R. except rav ibdrav: id. Apol. i. 64 has the variant imrfiepopivov (probably a scribe's error for iirujie- pdpevov) as well as r5j» ibdrav. The insertion of ^v after aKoros is supported by the early Latin versions, all of which have 'tenebrae erant:' its omis sion may be due to a Hebraizing revision of which there are further traces (a) in Justin's substitution of iiricjiepdpevov (r\^J!}y^ pres. part.) for iirerpipero, (b) in his use of the plural rav ibdrav (Q]G)n) which is supported by Excerpt. Theod. 47, Clem. Alex. ed. Pott p. 980, and by the Latin 'super aquas' of Tertull. de Baptismo 3, 4 pp. 256, 257, adv. Hermog. 32 p. 282, adv. Marc. 4. 26 p. 546 : on the other hand, August, de Gen. c. Manich. i. 5 (i. 648), de Gen. ad lilt. i. 11, 13, 14 (iii. 120, 121), Serm. 226 (82) (v. 972), and Philastr. 109 p. no have 'super aquam! Genesis i. 4, 5. KaI eT^CN 6 9e6c to coc oti kaAon- kaI ^lexcopiqeN 6 Stoc ana MeqON toy (JjoJTOc kaI ana MeqoN toy qkotoyc- kai eKAAeqeN 6 Geoc to (t)ioc HMepAN kai qKOTOC eKAAeqe nykta' kaI ereNero eqirepA kaI ereN^TO Trptoi HMepA mIa. The variations of the MSS. are merely orthographical. Philo de Somniis i. 13 (i. 632) biexapiaev .... o-Ko'rour=R. : id. Quis rer. divin. heres 33 (i. 496) koi biexapiaev .... i'UKTa=R. except that 0 Beds is omitted after iKoXeaev, and e'saXco-e after o-Korof : id. de Mundi Opif. 9 (i. 7) iairipa re Kat irpa'ia (pis) : ibid. ToC xpdvov pirpov direreXelro eiBis d Kal fjpepav d iroiav eKoXeaf FROM THE SEPTUAGINT. 141 Kai rjpepav ovxi irpiyrrjv dXXd plav fj XeXeKrat ovras bid rfjv rov vorjrov Koapov pdvaaiv povabiKrjv exovros (fiiaiv (cf. Joseph. Antt. I. I Kal airrj pev &v eir] ^ irpiirrj fjpepa Mtouo-^s Se airfjV plav ewre). Genesis i. 9. Kai emeN 6 eeoc qYNAxSHTCo to Y^(op to YtOKATU toy oypanoy eic qYNA- ffOrHN MIAN KAI 6(t)9HTa) H iHpA. Philo de Mundi Opif. 1 1 (i. 8) Trpoo-rdrTet o Beds . . . . ro pev vbap .... iiriavvaxBfjvcu .... rfjV be ^pdv dvaipavfivai. Philo's quotation is indirect : but dvarjiavfjvai is supported by the Latin 'appareat' in S. August, de Gen. c. Manich. i. 12 (i. 652), while the MSS. reading dipBfjTa is supported by Tertull. c. Hermog. 29 p. 243, ^videatur arida.' Genesis i. 10. KaI ta qYqTHMATA toon -fiATajN eKAAeqe SAAAqqAC. Philo de Mundi Opif. 1 1 (i. 8) rfjV pev ^pdv KoXav yfjV TO be diro- KpiBev ibap BdXaaaav. Philo's use of the singular BdXaaaav is supported by S. August. de Gen. c. Manich. i. 12 (i. 652) : but, as elsewhere, it is an open question whether the plural is due to a Hebraizing revision of an original Bakaaaav, or the singular to a Hellenizing version of an original BdXdaaas (D''?!). Genesis i. 24. 'ElArAreTO) H fH TYXHN ZtioqAN KATA feNOC TeTpATTO&A kaI epneTA ka! SHpiA THO rfic KATA feNOC. So Codd. A, X, 16, 68, 72, 73, 77, 120, 121, 128, 129. Cod. 76 ^Siaav + Kal rd Krfjvrj Kal irdvra rd ipirerd rijs yfjs : Cod. 75 om. Kara yivos .... rtjs yfjs : Cod. 55 ^^' '""'° "y^vos prior. : Cod. 59 Koi rerpdiroba : Cod. 1 35 (r) om. Kal ante Brjp'ia : Cod. E om. KOI Brjpla: Cod. 108 om. rfjs y^i: Codd. 15, 17, 19, 20, 25, 37, 55, 56, 61, 63, 106, 107, 108, 134, 135, z, r^s •y^s-l-Kai rd kt^i^ Kai Trdora rd ipirerd r^s -y^s : Cod. 74 r^s yfjs -I- KOI Trdwa rd eprrerd: post Kard yevos poster. Codd. 14, 31, 32, 78, 79, 131, t, add. Kal rd KT^vi; xard yevos Kal irdvra rd ipirerd rfjs -yijs Kard yevos : Cod. 25 add. Kal irdvra rd ipirerd rfjs yfjs Kara yevos : Cod. 83 add. Kal rd Krfjvrj Kard yevos : Cod. Z add. Kcii TO KT^Ki; Kat Trtjvra rd ipirerd rfjs yfjS Kard yivos. 142 ON EARLY QUOTATIONS Philo de Mundi Opif. 21 (i. 1 4) i^ayayira fj yfj Krfjvrj koi Brjp'ia Kat ipirerd Kaff eKaarov yivos : id. Leg. Alleg. 2. 4 (1. 69) i^ayayira .... 5)7/Dta=R. Tertull. c. Hermog. 22, p. 241, 'producat terra animam viventem secundum genus quadrupedia et repentia et bestias terrae secundum genus ipsorum ': ibid. 29, p. 244 ' vivam ' is read for 'viventem,' and 'ipsorum' is omitted: S. Ambros. Hexaem. 6. 2 (i. 114) adds after "bestias terrae" et pecora secundum genus et omnia reptilia,' and S, August, de Gen. ad lilt. lib. imperf. 53 (iii. iii) and de Gen. ad litt. 2. 16 (iii. 151) adds in the same place ' et pecora secundum genus.' The variations in the text may probably be explained by the hypothesis that in very early times rerpdTroSa was substituted for the more usual Krfjvrj as the translation of ^Dna. That the two words were both found in very early times is shown by the fact that they both occur in Philo : and it seems less probable to suppose that the translators varied their usual translation of the Hebrew word than that rerpdTroSa came in as an early gloss or targum to emphasise the distinction between the ' winged fowls ' of v. 21 and the land animals (rd xf/'cata Philo i. 14) which were not created until the following day. This hypothesis that Krfjvrj rather than rerpaTroSa was the original word is confirmed by the quotation of the passage in S. Basil in Hexaem. Hom. ix. 2 (i. 81) e^ayayira fj yfj ijrvxfjv (aaav Krrjvav Kal Brjp'iav Kal epirerav, and in S. Cyril of Jerusalem Catech. 9. 13, p. 132 Brjpla Kal Krfjvrj koi ipirerd Kard yivos. This hypothesis also explains the other variants of the MSS.: for it clears the way for the further hypothesis that a scribe or reviser finding rerpdTroSa in some copies and Krfjvtj in others, and not noticing, or not knowing, that they were both admissible translations of the same Hebrew word, combined the phrases, adding after rfjs yfjs, or after Kard yivos, either the words icai rd Krfjvrj what would give the original of Augustine's quotation ' et pecora,' or the words koi rd Krfjvrj kcu irdvra rd ipirerd, which are found in many cursives and are evidently the basis of the Latin ' et pecora secundum genus et omnia reptilia.' Genesis i. 26. TToiHqcoMeN ANepcorroN kat eiKONA HMerepAN ka! ka6' oMo'iojqiN. So all Codd. Philo de Mundi Opif. 24 (i. 17) and de confus. ling. 35 (i. 432) FROM THE SEPTUAGINT. 143 iroirjaapev SvBpairov: id. de Mundi Opif. 24 (i. 16) iroifjaapev avBpairov Kar eiKOva fjperipav Kal KaB' dpolaaiv : ibid. C. 23 . . . . irpoaeireaijpfjvaro elirav ra Kar elKova ro KaB' dpnlaaiv els eprpaaiv aKpifiovs iKpayelov rpavdv riirov exovros : id. de mutat. nom. 4 (i. 583) iroifjaapev dvBpairov Kar eiKdva fjperipav : id. de confus. ling. 33 (i- 430) iroifjaapev dvBpairov Kar e'lKova fjperipav koi Kaff dpolaaiv. Clem. R. i. 33 iroifjaapev avBpairov Kar e'lKdva kcu koB' dpolaaiv fjpe ripav : Bamab. 5 iroifjaapev Kar' e'lKova Kat KaB' dpolaaiv fjperipav : id. 6 iroifjaapev Kar e'lKova koi Kaff dpolaaiv fjpav rdv dvBpairov : Justin M. Tryph. 62 = R.: Clem. Alex. Paedag. i. 12, p. 156 iroifjaapev dvBpairov Kar elKova Kal Kaff dpolaaiv fjpav : id. Strom. 55) p. 662 .... Kar elxdva Kai dpolaaiv fjperipav. The majority of early Latin quotations (Tertullian, Cyprian, Hilary, Interpr. Irenaei, frequently Ambrose, Augustine) have ' Faciamus hominem ad imaginem et similitudinem nostram ' ; the chief exceptions are S. Ambros. Hexaem. 6. 7 (i. 127) ' ad nostram imaginem et ad similitudinem nostram ' : id. de Offic. I. 28 (ii. 35) 'ad imaginem nostram et secundum simili tudinem.' The passage is critically interesting on several grounds : (i) The change in the position of the pronoun in Clement, Barnabas, and the early Latin Fathers can hardly be ascribed to accident or inexact quotation. The controversial importance of the pronoun is shown by the Gnostic controversies, Epiphan. Haeres. 23. t, 5. The critical importance of the passage lies in the indication which it furnishes of the existence of well-established readings outside the existing MSS. of the LXX., and of the small influence which early patristic citations exercised upon MSS. of the LXX. (2) The Hebrew has the pronoun with both words, and there is a trace of a Hebraizing revision of the LXX. in the Paris and Vatican MSS. of Origen in foann. 13. 28 (iv. 238) Kar e'lKdva fjperipav Kal Kaff dpolaaiv fjperipav: SO also in the Coptic, Sahidic, and some MSS. of the Arabic, and in the quotation in S. Ambros. Hexaem. 6. 7 given above. But of this revision there is no trace in existing MSS. of the LXX. Genesis i. 27. Ka! cno'iHqeN 6 eeoc ton ANepojnoN kat" iIkona Bcoy eno'iMqeN ayton- ApqeN kaI ShAy eTio'iHqeN aytoyc. Cod. 135 (r) rdv djiBpanrov ¦\- iv e'lKovi avrov. 144 ON EARLY QUOTATIONS Philo Leg. Alleg. iii. 31 (i. 106) kcu. iirolrjaev d Beds rdw avBpairov KOT e'lKdva Beov : id. de Somniis i. 13 (i. 632) iirolrjaev .... avrdv= R. : id. Quis rer. divin. heres 33 (i. 496) irrolrjae .... airovs= R. : id. ibid. 49 (i. 506) iirolijae, ydp, (jirjaiv, d Beds rdf avBpairov, oiK e'lKdva dXXd Kar e'lKova, where it is conceivable that there may be an implied criticism of Wisdom 2. 23 koi e'lKdva rfjs Iblas ibidrrjros iirolrjaev airdv. It is possible that the quotation in Philo i. 106, which connects Kar' e'lKdva Beov with the words that precede rather than with those that follow may go back to an earlier text, which followed the Hebrew in repeating the phrase kot e'lKdva Beov [airoC] : so Aquila and Theodotion eKnaev d Beds aiv [Theod. om.] rdv avBpairov iv e'lKovi airov, iv e'lKovi Beov eKriaev airois. Of SUch a text. Or revision, there is a trace in Cod. 135, see above, and in Euseb. Praepar. Evang. ii. 27. 3, where Codd. C E F G I (Gaisf.) have the same version as that of Cod. 135. Genesis i. 31. KaI e'AeN 6 Seoc ta ttanta oqA eno'mqe ka! I^oy kaAa Aian. Cod. 19 om. d Beds: Codd. E. 15, 19, 20, 25 (m), 75, 127, 129, om. rd. Philo de migrat. Abraham. 8 (i. 442) elbev d Beds rd irdvra daa iirolrj aev : id. ibid. 24 (i. 457) elbev .... Xtai'=R. : id. Quis rer. divin. heres 32 (i. 495) elbev d Beds rd irdvra daa iirolrjaev kcu Iboi dyaBd aijjdbpa (so Mangey : some MSS. Trdfra). Philo's reading arjidbpa is also the translation of Aquila and Symmachus, and hence may have been that of an earlier revision : and it is confirmed as a current reading by Sirach 39. 16 rd epya Kvplov irdvra ort KoXd atfidbpa : of its variant irdvra there is also a trace in Gregory of Nyssa Hexaem. p. 84 (ed. Migne Patrol. Gr. XLIV) who has tSoi rd irdvra KaXd Xlav : SO Philastrius 79, p. 74 ' ecce enim omnia valde erant bona.' Genesis ii. i. KaI qYNeieAeqBHqAN 6 OYpANOC kaI h th ka! ttac 6 KoqMOC aytwn. Codd. 19, 106, 107, Z, avvereXiaBrj. Philo Leg. Alleg. i. I (i. 43) Cod. Medic, koi ireXiaBrjaav 01 oipavdl Kal fj yfj Kcii irds d Kdapos airav, Codd. rell. . . , ,fj yfj Kat irdaai ai arpanal airav. The plural oi oipavol is a closer translation of O^OE' than the FROM THE SEPTUAGINT. 1 45 singular d oipavds : but the latter is the almost invariable form in the LXX. : arpand (arpanai) and Koapos are both found as transla tions of X3X but the former is more usual : hence it is probable that an early form of the text had both oipavol and arpanal : cf Neh. 9. 6, where the two words are used in combination to translate the same Hebrew words as here, Kat o-ot irpoaKVVOvaiv ai arpanal rav oipavav. Genesis ii. 2, 3. Ka! qYNereAeqeN 6 Geoc eN th HMepA th ckth ta epfA a-J-toy a enoinqe' kaI KATETTAYqe th HMepA th eBAOMH ATTO HANTOiN TtON epfCON AYTOY (ON Ino'lHqt, KAI eYAofHqtN 6 eeoc thn HMepAN thn eBiOMHN kaI HfiAqeN a-J-thn ore eN ayth KATeTTAYqeN Ano hantcon tcon eppMN aytoy con SpiATO 6 eeoc TTOifiqAi. So Codd. A, X. 15, 25, 68, 72, 120, 128, 129, 130, 131. Codd. 59, 79 om. iv before rfj fjpepa: Codd. 37, 108, z Kore'- iravaev + d Beds: Codd. 16, 19, 38, 108 Karerravaev d Beds iv : Codd. 14, 20, 31, 32, 55, 57, 73, 76, 77, 78, 79, 83, 106, 134, 135 Kare'Trauo-ef -i- ev. Philo Leg. Alleg. i. 2 (i. 43, 44) koj. aweriXeaev d Beds iv rfj fjpipa rfj eKrrj epyov airov d irrolrjaev, but immediately afterwards, drav ovv Xiyrj avvereXeaev eKrrj fjpepa rd epya, vorjriov on oi irXfjBos fjpepav irapaXap^dvei riXeiov be dpidpdv rdf e| : ibid. i. 6, 7 (i. 46) Kariiravaev ovv rfj e^bopr/ fjpipa dird irdvrav rSw epyav avrov iiv iirolrjae . ... Kal rjvXdyrjaev d Beds rfjV fjpipav rfjV e^bdprjv Kal fjyiaaev airfjV .... rfjV ifibdprjv rjiXdyqai re Kat fjylaaev on iv airfj Kare iruvaev dird irdvrav rSiv 'epyav airov &v yp^aro d Beds iroi^aai : id. de pOSterit. Cain. 18 (i. 237) kcli Kariiravaev d Beds iv rfj fjpipa effbdprj dird irdvrav .... iroifjaai \i^bdprj . . . 7roi^o-at = R.]. Philo's agreement with the LXX. in reading iv rfj fjpipa tt} Iktt] is remarkable because (i) most MSS. of the Masoretic text have 'ynS'n Di>3 'on the seventh day,' (2) Aquila, Symmachus, and Theodotion have r^ iffbdprj, (3) Bamab. 15 has avveriXeaev rfj [Cod. Sin. : Cod. Const, e'v] fjpipa rfj ipbdpjj koI Kariiravaev iv airfj. The early Latin versions agree, as usual, with the LXX. : and the first indication of a variation is in Jerome ad loc. (Hebr. quaest. in libro Genes, p. 4, ed. Lagarde) ' pro die sexta in hebraeo diem septimam habet' : the Syriac and Samaritan also agree with the LXX., and in two of Kennicott's MSS. "V'^lpO is absent. The balance of external evidence must be held to be in favour of ' sixth ' as opposed to ' seventh ' : but since both readings are of L 146 ON EARLY QUOTATIONS great antiquity, and also since, from the nature of the case, the external evidence for both readings is scanty, the question of the priority of the one reading over the other cannot be decided without regard to internal probability. It would be difficult to suggest a strong reason for changing ' sixth ' to ' seventh ' : but the use which Jerome /. c. makes of the reading ' seventh ' as an argument against Jewish Sabbatarianism suggests the probability of ' seventh ' having in very early times been changed to ' sixth ' to avoid the apparent sanction which would be given to working on the Sabbath, if God were stated not to have ceased working until the seventh day had actually begun. In other words, the Masoretic text is probably correct, and the reading ' sixth ' for ' seventh ' is probably the earliest instance of a dogmatic gloss. Philo's reading Kariiravaev 6 Oeds iv rfj fjpipa is supported not only by several excellent MSS. of the LXX., but also by the Latin version in Aug. de Gen. ad litt. 4. i, 20, 37 (iii. 159, 166, 172) ' requievit Deus in die septimo ' : on the other hand, Irenaeus Vet. Interpr. 5. 28. 3 (i. 327) and Ambrose Epist. 44 (ii. 978) omit 'Deus' : in Aug. c. Adimant. i (viii. 112) it is both inserted and omitted in the same chapter. Genesis ii. 4, 5. Ayth h B'iBAoc rcNeqeojc oypanoy ka! thc ore epeNeTO fi HMepA erroinqe KYpioc 6 eeoc ton OYpANON kaI thn thn kaI nAN xAcopoN AfpOY Ttpo TOY [-eN'e- qSAi eni thc thc kaI hanta xoprON AfpOY irpo toy ANAreiAAi- oy fAp eBpelCN 6 eeoc eni thn thn kai AN9panT0C oyk hn tprAzeq9Ai aythn. So Codd. 68, 120. Cod. 75 ^fte'pa § iirolrjae : Cod. 129^ fjpepa § iirolrjae : Codd. A 32, 38, 56, 57, 59, 72, 74, 107, 120, 128, 135 e'TroiTjo-e Kuptoj <5 Beds=R. : Codd. X. 14, 15, 16, 19, 20, 25 (m), 31, 37, 61, 13> 75. 76, 77; 78, 19, 82, 83, 106, 108, 127, 128, 129, 131, 134, tz, om. Kipios: Codd. X. (marg.), 19, 25 (m), 32, 57, 61, 73> 78, 79> 83, 108, 127 (marg.), 131, rt, efipe^ev Kipios 0 Beds: Codd. Ill 14, 15, 16, 20, 37, 38, 55, 56, 59, 68, 72, 74; 75. 76, 77. 82, 106, 107, 120, 121, 128, 129 om. Kvpws = R. : Codd. AE 14, 15, 16, 20, 25 (m), 32, 38, 55, 56, 57, 59, 72, 73. 74. 78, 79. 83, 127, 128, 129, 131, 134, rt, ipyd^eaBai rfjV yfjv. All early Latin versions, e.g. S. Ambros. in Luc. 15 (i. 1464), FROM THE SEPTUAGINT. 147 S. Aug. de Gen. c. Manich. 2. 1 (i. 663) read 'fecit Deus,' not ' Dominus Deus.' S. Aug. ibid, has ' cum factus esset dies quo fecit Deus,' which supports the readings of Codd. 75. 129 fjpepa or fj fjpipa. Philo Leg. Alleg. i. 8 (i. 47) afjrrj fj /3t)3Xos yeveaeas ovpavov Kal yfjS ore iyivero [Cod. Vat. iyevovro'j : id. de Mundi Opif. 44 (i. 30) avrrj fj fil^Xos .... dnaTeiXai=R. except that Kuptos is omitted after iirolrjae : id. Leg. Alleg. i. 9 (i. 47) 17 fjpipa iirolrjaev .... epyd^eaBai rfjv ¦y^v=R. except that Kvpios is also omitted, and rfjv yfjv is read instead of airfjv : these readings are repeated in the shorter citations which form the text of his commentary in the following page. Genesis ii. 6. TThth he. ANeBAiNeN eK thc thc kaI enoTize han to TipoqwnON thc thc. Cod. 16 djrd T^y ytjs. Philo i. 31 = R. except oTrd rfjs-fys: i. 249, 573= R. oTro' is more commonly used than e'K as a translation of f?, and the uniform translation de terra shows it to have been the reading of the text from which the early Latin versions were made. Genesis ii. 7. KaI 'enAAqeN 6 eeoc ton ANepojnON xoyn Ano thc ffic" kaI eNf<|)YqHqeN eic to npoqconoN a-J-toy nNOHN Zfofic kai efeNero 6 ANOpMnoc eic ^YX^^ zoiqAN. Codd. 15, 16, 18, 19, 31, 37, 59, 61, 68, 72, 75, 79, 82, 106, 107, 108, 120, 121, z, x°^v .'r-Xa^av. Philo de Mundi Opif. 46 (i. 32) eirXaaev d Beds dvBpairov xovv Xa^av dird rfjs yfjs Kal ivecjiicrrjaev els rd irpdaairov airov irvofjv ^afjs (but in the following commentary he interprets irvofjv by irvevpa, rd ydp iveipiarjaev oibev tjv erepov tj rrvidp.a Belov dird rfjS paKaplas Kal eibalpovos iKelvrjs cjiiaeas diroiKlav r^v evBdbe areiXd pevov . . . ) : id. Leg. Alleg. i. 12 (i. 50) Kat eirXaaev .... ^aaav = R. except that Xai3(Bi' is added after x"^": (in the following commentary he lays emphasis on the use of irvofjv instead of irvevpa, irvofjV be dXX' oi irvevpa e'lprjKev o)s btacjiopds ovarjs' rd peV ¦ydp irvevpa vevdrjrai Kard rfjV laxi" Kal eirovlav Kal bvvapiv rj be irvofj as dv avpa rls ian Kal dvaBvplaais fjpepala kcu irpaela) : id. Leg. Alleg. iii. 55 (i. 119) iverfiiarjae ydp els rd irpdaairov airov irvevpa fai^s 0 Beds Kal iyivero d dvBpairos els ijfvxvv foJ^s: id. Quod det. pot. insid. 22 (i. 207) iverfiicrrjaev els rd irpdaairov airov irvevpa L2 148 ON EARLY QUOTATIONS ^afjs Kal iyivero d avBpairos els ijfvxfiv ^aaav, where there is a following commentary on the use of irvevpd) : id. Quis rer. divin. heres 11 (i. 481) ivecjiiarjae ydp, (j)rjalv, d iroirjrfjs rav dXav els rd irpdaairov airov irvofjv ^afjs Kal iyivero d dvBpairos els ij/vxiv ^aaav (but the preceding remarks imply that either he read irvevpa or considered irvo^v to be its exact equivalent) : id. de plantat. Noe 5 (i. 332), and (ps.-Philo) de mundo 3 (ii. 606) iviirvevae ydp, cjirjalv, d Beds els rd irpoaairov airov irvorjv ^afjs. The variants which are found in Philo, iviirvevaev and ivetpiarjaev, irvofjv and irvevpa, have parallels in the Latin versions, which show that they existed side by side in very early times. Augustine not only mentions the fact of variation between flavit or sufflavit, and spiravit or inspiravit, and between flatum vitae and spiritum vitae, de Gen. ad litt. 7. 2 (iii. 211), Epist. 205 (146), ad Consent, c. 9 (ii. 770), but himself also vai-ies, cf de Gen. ad litt. 6. i (iii. 197), ib. 7. 5 (iii. 213), de Gen. c. Manich. 2. 10, 11 (i. 668, 669), Epist. 205 (146) ut supra, de Civil. Dei 13. 24 (vii. 346). He regards flatum as the more usual and correct word, and it is uniformly used by Tertullian, who also avoids spiravit and inspiravit, though he varies hti^ietn flavit, de Anima 26, p. 284, afflavit, Hermog. 26, 31, pp. 242, 244, inflavit, adv. Marc. 2. 4, p. 383, and insufflavit, de Resurr. carnis 5, p. 328. Spiritum is found in Ambrose in Ps. cxviii, 10. 15 (i. 1091), de bono mort. c. 9 (i. 405), (but elsewhere flaturri), and in Hilar, in Ps. cxviii. p. 299. Symmachus and Theodotion have envevaev, Aquila has ivecjii- arjaev : and the hypothesis that the two readings coexisted in the earliest forms of the LXX. is supported by their combination in Wisdom 15. II, where there is an evident reference to this passage, ort rjyvdrjae tov irXdaavra airdv Kal rdf EiJLiri'Eua'ai'Ta aira ijfvxfjv ivep- yovaav Kal ep^va'r\aavTa, irvevpa ^ariKov. It may be further noted that ipiTvelv is not elsewhere used to translate nsj, but that ipcjivadv is so used in Ezek. 22. 21 : 37. 9: and that there is probably a reference to this passage in S. John 20. 20 kqI roOro eiTrmi' ei'£ij- ai\a^v Kal Xiyei avrois Xdffere irvevpa ayiov : SO also Justin M. Dial 40 uses rou iprfivafjparos in reference to Adam's creation. The addition of Xa^iiv to x"^", though probably no more than the epexegesis of a Hebraism, is probably very ancient, since it is found not only in Philo and many of the best MSS., but also in some early Latin versions, viz. Iren. Vet. Interp. 4. 20. i (i. 253) ' limum terrae accipiens ' : and in a more expanded form Iren. 5. FROM THE SEPTUAGINT. 1 49 15. I, i. 311 'et sumpsit Dominus limum de terra et finxit homi nem': Philastr. 97, p. 93 ' et accepit Dominus terram de limo et plasmavit hominem': so Hilar, in Ps. cxviii. p. 299, Ambros. in Ps. cxviii. 10. 15 (i. 1091). Another epexegetical variant in early Latin was 'de limo terrae' Tert. Hermog. 26, p. 242 (but else where, e.g. adv. Marc. i. 24 p. 378 'limum de terra'); Augustine, though he sometimes uses the words ' de limo terrae,' not only speaks of them as an epexegesis of the Hebrew, but also states expressly that in the Greek MSS. which he used (as in the Sixtine text), Xa^iiv was omitted, de Civit. Dei 24. 13 (vii. 345) ' et formavit Deus hominem pulverem de terra .... quod quidam planius inter- pretandum putantes dixerunt Et finxit Deus hominem de limo terrae ' : after giving the reason for the interpretation he again quotes ' et formavit Deus hominem pulverem de terra, sicut Graeci codices habent, unde in Latinam linguam scriptura ista conversa est.' Genesis ii. 8. Ka! ettJ-fTeYqeN 6 9e6c nApiAeiqoN eN ' E^eM kata anatoAac. Codd AE 16, 19, 20, 25 (m), 32, 55, 57, 59, 73, 77, 78, 79, 106, 127, 128, 131, 135 [? not (r) Lag.], t, Kipios d Beds. Philo Leg. Alleg. i. 14 (i. 52), tfe plant. Noe 8 (i. 334), de confus. ling. 14 (i. 414) Kal irjiirevaev .... dvaroXds = R. The omission of Kipws is supported by the early Latin versions (except S. Aug. de doctr. Christ. 3. 52 (iii. 62) 'Dominus Deus,' elsewhere simply ' Deus '). But it would be diflScult to frame any theory to account for the omission or insertion of Kipios in this part of Genesis. For example, ^'^J^\ occurs eleven times in this chapter, viz. in vv. 4, 5, 7, 8, 9, 15, 16, 18, 21, 22 ; no existing MS. of the LXX. translates it in every passage : and all MSS. omit it in vv. 9, 19 : one small group of MSS., viz. 25 (m), 73, 130 (t) agree in omitting it in vv. 4, 9, 19, 21 and inserting it elsewhere: Codd. 82 (f) and z, omit it in vv. 4, 5, 7, 8, 9, 19, 21, Cod. 106 agrees with them except as to v. 8, Cod. 108 (d) except as to w. 4, 5 and Cod. 19 (h) except as to vv. 5, 8. There is a corresponding variety in the early Latin versions : but r\Sj\\ is uniformly translated by Jerome wherever it occurs, except in v. 16, where the subject of IS^l is continued from the preceding verse. 150 ON EARLY QUOTATIONS Genesis ii. 19. KaI HAN 0 €AN eKAAeqeN AYTo'AiAM TYXHN ZCOqAN TOYTO ONOMA AYTCO. Codd. AE, 38, 127, 129 airov, Codd. 15, 18, 37, 61, 72, 75, 106, 107, rz, airois. Philo Leg. Alleg. ii. 4 (i. 68)=R. : id. de mutat. nom. 9 (i. 588) 6 dv iKoXeaev d 'Abdp, rovro dvopa roB liXrjBivros tjv. Philo's reading roO KXrjBivros is epexegetical : but it confirms the reading airov, which is further confirmed by the uniform ' ejus ' of the early Latin. Genesis ii. 24. "ENtKeN TO-i-TOY KATAAeifei ANepojnoc TON nATepA AYTOY kaI THN MHiepA ka! npoqKoAAnenqeTAi irpoc thn tYnaTka a-j-toy kaI eqONTAi oi i-fO eic qApKA MIAN. Codd AE, 14, 15, 16, 31, 56, 57, 59, 61, 73, 75, 76, 77, 78, 82, 106, 127, 128, 129, 130 (t), 131, 134, rz, prjripa airov : Codd. AD (Grab.) E 25 (m), 31, 59, 68, 83, 120, 121, rtz, Trpds rfjv yvvaiKa : Cod. A rfj yvvaiKi. Philo Leg. Alleg. ii. 14 (i. 75)=R., but omits airoO after irarepa : id. de Gigant. 15 (i. 272)=R. except iyivovro ydp for Kal eaov rai: id. Fragm. ap. foann. Damasc. ii. 653, 654 = R. except bio for 01 bio. The omission of auroi) after irarepa is supported by Codd. N BDZ and other authorities in Matt. 19. 5, and by Cod. D in Mark 10. 7, and by the early Latin versions here, except only that Aug. de Gen. ad litt. 6 (iii. 198) has ' patrem suum.' The addition of airoB to prjripa is Supported by Codd. X DM and other authorities in Mark 10. 7, but has against it all good MSS. in Matt. 19. 5, and all the early Latin versions here. The reading rfj yvvaiKl for n-pds rfjv yvvaiKa is Supported by all uncial and most cursive MSS. in Matt. 19. 5, and by Codd. ACLN in Mark 10. 7 : also by the early Latin ' mulieri suae ' or ' uxori suae : ' it may be noted in reference to it that although the text of the quotation in the MSS. of Philo i. 75 is Trpds rfjv y., his commentary has the dative . . . Trpoo-KoXXarat Kat efoCrat rg alaBfjaei (which is his exegesis of rfj -yuvatKi) .... oiK fj yvvfj KoXXdrai ra dvbpl. FROM THE SEPTUAGINT. 151 Genesis iii. 15. Kai ex9pAN eHqco ana MeqON qoY ka! ana MeqON thc rrNAiKOC kaI ana MeqON TOY qnepMATOC qOY kai ana MeqON tou qnepMATOC a-J-thc' aytoc qOY THpiiqei K€YAAi thc thc Codd. A [D. Grabe], 15, 55, 74, 76, 129, 134 om. Kal bevpo: Codd. A [D. Grabe] E 14, 15, 16, 18, 25 (m), 57, 72, 73, 77. 78, 79, 82, 128, 129, 131, 135 (r), t, ear, eiXoyrjrds. Philo de migrat. Abraham, i (i. 436) kqi eiire , . . . rfjs 7^r=R. except (l) direXBe for e^eXBe, (2) om. Kal bevpo, (3) eiXoyrjrds for eiXo-yjjpeyos : ibid. 16 (i. 449) peyaXvva rd dvopa aov : ibid. 19, 20, 21 (i. 453, 454) ^"'V y^Pt 'pvo'iv, eiXoyrjrds .... eiXoyfjaa, (prjal, rois eiXoyovvrds ae Kal rois Karapapivovs ae Karapdaopai .... ivevXoyrjBfjaovrai ev aoi irdaai ai (jivXal rfjs yfjs : id. Quis rer. divin. heres 56 (i. 513) ^'"'^ Kipios .... 'iBvos peya=R. except Trpdf for 8e0po eir. Acts 7. 3 "at etrre Trpds airdv, "E^eXBe iK rfjs yfjs aov koi e'K r^s avy yeveias aov Kal bevpo els rfjv ¦yfjv fjv dv aoi bel^a [Cod. D tiTrd r^s 7^5 : Codd. BD kuI rfjs a-vyyevelas aov: Cod. E add. post avyye- veias aov, Kai ck rov otKou rov irarpos aovj. I Clem. R. 10. 2 an-eX^e e'K rijs yfjs aov .... r^s y^s^R. except (l) direXBe for e^eXBe, (2) om. Kal bevpo, (3) eiXoyrjBfjaovrai for ivevXoyrjBfjaovrai. The reading aTreX^e, which was certainly in Philo's text, inasmuch as he comments upon it, p. 437, though not found in any MS. of the LXX. is supported by Clement, and by the fact that i^ipxeaBai is very rarely, and not once in the Pentateuch, used to translate 'ilT', while diripxeaBai is frequently so used (18 times in Genesis): but in the quotation of this passage in Acts 7. 3 all the MSS. have e^eXBe, which however is followed in Cod. D by dird. The omission of Kat bevpo is also supported both by Clement /. c. and by the fact that the words have no equivalent in the Hebrew : but they also are found in all MSS. of Acts 7. 3. They are an early and graphic gloss. The reading evXo-yrjrtis is emphasized by Philo i. 353 'iarj ydp, (jirjaiv, cuXoyiyrds oi pdvov evXoyrjpevos, distinguishing the former as a permanent and real quality, the latter as contingent on human voices and opinions. FROM THE SEPTUAGINT. 155 Genesis xiv. 14 (xvii. 23). "Hpi9MHqe TO-YC liloYC oiKOreNeTc A-frOY rpiAKOqloYC AIka kaI oktu. Cod. 129 om. Kal: Codd. D (Gr.), 14 Se'Ko xat dKra Kcd rpiuKo- a'lovs: Codd. 15, 16, 18, 25 (m), 38, 55, 57, 59, 76, 77, 79, 82, 128, 131, 134, t, OKTO) Kat 8e'Ka Kai rpiaKoalovs : Cod. 78 OKTOJ Kat 8eKa rpioKoalovs. Bam. 9 koi irepiirepev 'Afipadp iK roB otKou airoO [Cod. C om. iK . . . . airov'] dvbpas biKa okto) [ita Codd. HC, cett. beKa Kal okto)] koi [Cod. p. om.J rpiaKoalovs. The first part of the quotation in Barnabas is a summary of Gen. 17. 23, the material point of the reference being not the mention of circumcision but the number of persons circumcised, upon which the writer founds an argument : ns ovv fj boBelaa aira yvaais ; pdBere on rovs beKaoKra irparovs Kal btdarrjpa iroifjaas Xe'yei rpiaKoalovs. rd beKaoKra [Codd. bcn biKa Kal oKriiV I biKa, H oKTa' exeis 'irjaovv [Cod. N om. X . . . oktw : Cod. C om. exeis 'irj.]' on be d aravpos iv rw T fjpeXXev exeiv rfjv x^P"*, Xeyet Kat rpiaKoalovs. brjXol ovv rdv pev 'irjaovv iv rois bvalv ypdppaaiv kcu iv rra ivi rdf aravpov, 'What, then, was the knowledge given to him.?' Observe that he mentions the eighteen first, and then, with a pause, three hundred. In the eighteen, i.e. I=ten, H = eight, you have (the initials of) Jesus (IH20Y2). And because the Cross was to have its grace in (the form) T, he mentions also three hundred : he thus indicates Jesus in the two letters and the Cross in the third. This shows that in the text which Barnabas used (i) the numbers were probably expressed by the symbols tijr ; (2) that, whether so expressed or written in full, r or rpiaKoalovs came last. There is a similar variety in the MSS. in other enumerations of numbers, e. g. Gen. 5. 6, 7, 8, etc., and it is difficult to determine whether the LXX. originally followed the Hebrew in placing the larger number last so that the text of the uncial MSS. and R here is due to Hellenizing copyists, or followed the Greek usage in placing the larger number first, so that the text of Barnabas, and of the MSS. which agree with him, is due to a Hebraizuig revision. Genesis xv. 5, 6. 'ElHTArc ^e ayton elto ka! emeN A-(-Tcf), anaBAcyon Ah eic ton oypanon kai ApleMHqON toyc AqrepAC ei Aynhch IZApieMHqAi AYTO-fC- KAi emeN, oytcoc 156 ON EARLY QUOTATIONS eqTAi TO qnepMA qOY' KAi IniqrCYqeN "ABpAM T& eecp KAi lAoriqeH A-frtJ) tic AlKAIOq-J-NHN. Codd. 15, 19, 37, 38, 61, 72, 77, 108, 129, 135 (r), z, om. bfj: Codd. 19, 108 iirlarevae bi for Kat iirlarevae. Philo Leg. Alleg. iii. 13 (i. 95) i^fjyayev airdv e|(B Kat etTrey, dvdfiXeij/ov els rdv oipavov Kal dplBprjaov rois aarepas : id. Quis rer. divin. heres 15-19 (i. 483-486) (15) i^yayev airdv 'e^a koi etTrev di/d^Xeil^ov eis rdf oipavov .... (l 6) i^fjyayev airdv e^a (bls) .... (17) dvd^Xeijfov els rdf oipavdv Kal dplBprjaov rods daripas idv bvvrjBfjS i^apiBpfjaai airois' ovras earai rd airippa aov .... (19) (ev be rd (jidvai) XoyiaBfjvai rfjv iriariv els biKaioaivrjv air^ : id. de migrat. Abraham. 9 (i. 443) iirlarevaev 'AjSpadp ra Bea : id. de mutat. nomin. 33 (i. 605) iirlarevae be ' A^padp ra Bea Kai eXoylaBrj avrid els biKaioaivrjv. Rom. 4. 3 (rt ydp fj ypacjifj Xeyei) iirlarevaev be 'AjSpadp rw Bea KaX iXoylaBrj aira els biKaioaivrjv (so Codd. N ABC al. : Codd. DFG om. be). Rom. 4. 18 (Kard rd elprjpivov) oilrtos etrrai rd airippa aov. Gal. 3. 6 KaBdis 'AjSpadp iirlarevaev rin nys (which occurs infra c. 14, and 2 Kings 4. 16, 1 7 , where it is rendered as ^ apa ^aaa). There is no trace of either the reading or the interpretation in the MSS. of the LXX. or in the early Latin versions: and it is a probable inference that the writer of the treatise de Abrahamo, whether Philo or another, had access to a revised, and otherwise unknown, edition of the LXX. : so in the same treatise, c. 32 (ii. 26), lepeioj. is substituted for irpd^arov in Gen. 22. 7, 8. The quotation in Rom. 9. 9 is partly from v. 9, partly from V. 14, but not exactly from either. FROM THE SEPTUAGINT. 159 Genesis xviii. 20-23. E'ne Ae K-fpioc KpAYfH SoAomcon kai ToMOppAC nenAneYNTAi npoc Me KAi Al AMApriAl A-t-TOJN MCfAAAl qiJjdApA. KATABAC OYN OfOMAI c! KATA THN KpAYHHN AYT(ON THN epxOMeNHNnpoc Me qYNTcAOYNTAi- ei Ae mh Fna tnco- kaI Anoqrpe- TANTec lKe?eeN oi ANApec inAeoN eic SoAoma- 'ABpAAM Ae en hn eqiHKcoc InantIon kypIoy ka! IrpqAC 'ABpAAM eme Mh qYNAnoAeqHC aIkaion MeTA AqeBOYC kaI eqTAi 6 AIkaioc cbc 6 AqeBiic. Codd. AD, 15, 59, 68, 72, 82, 120, 121 om. irpds pi after TreTrXij- Bvvrai: Codd. 14, 16, 18, 19, 25 (m), 57, 73, 77, 78, 79, 108, 128, 131, t oi dvbpes iKelBev : Codd. AD, 31, 37, 75, 76, 106, 107, 108, z om. en before ^i» : Cod. 132 iaras fjv. Philo de Cherub. 6 (i. 142) en, ydp, tprjalv, ^v iarrjKas ivavriov Kvplov: id. de Somniis 2. 33 (i. 688) ('A/Spatip) e'D-rtf eVrws ivavriov Kvplov: id. de poster. Cain. 9 (i. 231) eVrms rjV ivavr'iov Kvplov kuI iyylaas eiire. Justin M. Dial. 56. p. 278 eiTre Se Kuptos . . . . d do-e;3ijs=R. except (l) om. irpds pi after ireifXfjBvvrcu, (2) oi dvbpes iKelBev for iKelBev ol dvbpes, (3) om. en before ^v. Genesis xviii. 27. Ka! AnoKpieeic 'ABpAAM erne, Nyn HplAMHN AAAfiqAi npoc ton K-J-piON moy, epw Ae eiMi rfi kai qnoAoc. Codd. 19, 59 om. rdv: Codd. 76, 129 rdv Bedv : Codd. ADE, 14, 15, 16, 18, 19, 25 (m), 56, 57, 59, 61, 68, 73, 78, 79, 82, 108, 120, 121, 128, 131, 135 (r), t, om. pov. Philo Quis rer. divin. heres 7 (i. 477) iyylaas, ydp, (prjaiv, 'Afipadp elrre NBw fjp^dprjv XoAetv Trpds Kipiov, e'yo) bi elpi yfj Kal airobds : id. Quod Deus immut. 34 (i. 296) (eiBis eyva) y^v Kat ricfipav (ovra). 1 Clem. Rom. 1 7 e'ya Se' et'pi yfj Kcii airobds. The text of Philo i. 477 is sufficiently supported by the MSS. of the LXX., and by its agreement with the Hebrew, to be probably correct, with the exception of iyylaas for diroKpiBels ; but it may be almost certainly inferred that iyylaas existed in the text which Philo used, and that it is not a mere accidental transfer of phrase from V. 23, from the fact of his laying stress upon it in introducing the second of the above two quotations i. 2*96 Kal ydp 'AjSpadp e-yyitj-Ta TM Bea iauTOV Troii^tras, eiBis eyva K.r.X. The USe oi ricjipa for y^ in l6p ON EARLY QUOTATIONS the second quotation is less probably correct, because the word does not occur in the LXX. except in the Apocryphal Books. Genesis xxi. lo. Km eTne Tf written above], 37, 55 [but with -o-ov erased and -re written above], 57, 58, 73, 75, 77, 78, 79, 130 (t), 135, yz O"^"" : Cod. 106 perd to i$eXBelv : Cod. 1 28 ore [but ffls daov in margin] : Cod. 106 om. 'Iokm/S and 'lo-adK roB irarpds : Cod. E om. dird rfjs Bfjpas : Cod. A add. airov. M a 164 ON EARLY QUOTATIONS Philo de ebriet. 2 (i. 358) iyevero ydp, (jirjaiv, oaov i^fjXBev 'laKa^, rjKev HtraB d abeXcjids avrov. The text of Philo supports the reading 00-ov, of which as dv was probably a corruption and iis a subsequent emendation : but its chief importance lies in its agreement with the shorter form of the Hebrew, which appears to underlie Jerome's translation 'et egresso Jacob foras venit Esau.' The hypothesis of the existence of a cor responding shorter Greek text would account for the MSS. omissions of koI iyivero, 'laadK rov rrarpds, and dird rfjS Bfjpas. Genesis xxviii. 11-19. v. II KaI AnHNTHqe Toncp KAi iKoiMHen Ikc?- eAY rAp 0 hAioC KAi IAaBcn Ano TtUN AiecoN TOY TonOY KAi e9HKe npoc Ke, rjiXlaBrj iKei for eKoiprjBrj iKei, drt eio-^Xflev d ^Xtos for eSu ydp d fjXios, and Trpds Kt^aXjj'v for Trpds Ke(3, and eTr' airrjS : ibid. 1. 22. i. p. 641 = R. except ets r^v y^v, and iir airfjs. Justin M. ibid. = R. except e'lr' adr^s. V. 13 6 Ae K-rpioc IneqTHpiKTO In a-»-thc KAi e'ncN 'Epcb eiMi 6 eeoc "ABpaAm toy nATpoc qoY kaI 6 eeoc "IqAAK, mh (jjoBo-t' h pfi loBHeH kaI eTneN 'iic ((lOBepoc 6 Tonoc oytoc o-J-k eqri toyto AAA" fi oTkoc 9eoY kaI ayth h hyAh toy O-J-pANOY- Codd. 1, III, 20, 72, 75, 82-l-Z tiTrd roB iirvov. Philo ibid. 1. 31. i. p. 648 i^yipBrj ydp, (jirjaiv, 'laKa^ Kal eiirev on ian Kipios iv rm rdirio roirro, iya be ovk ybeiv .... C. 32 StKaioos oiv i(jio0fjBrj Kal eiire BavpaariKas ais ipo^epds d rdiros oiros : de migrat. Abraham. 1. i. p. 437 oiK 'ian rovro dXX' rj oikos Beov. Justin M. ibid. = R. vv. 18, 19 KAi ANeqTH 'IakcoB to npcol, ka! IAaBc ton a19on on -J-neeHKeN IkcT npoc KeAAHC aytoy KAi eqrnqCN a-Jton qiHAHN KAi InexeeN eAAiON eni to AKpON aythc. ka! eKAAeqe to onoma toy TonOY Ikbinoy OTkoc eeOY' kai G-J-AAMAo-fz iHN onoma TH noAei TO npoTcpON. Codd. 18, 32, 55, 75, 131, + t rm Trptat: Codd. 71, 76, 106, 107, 134, + Z rd oKpov airoB : Codd. I, III, 14, 15, 1 6, 18, 25 (m), 30, 55, 57, 58, 59. 72, 73, 75, 77, 78, 79. 82, 106, 107, 129, 130 (t), 131, 134, 135, -I- Z iKoXeaev 'laKafi : Codd. I, 31, 55, 56. 58, 59, 68, 72, 75, 76, 82, 83, 106, 107, 108, 120, 121, 130, 134 oiXappaovs, Cod. 20 oiXapjiaov^, Cod. Ill ovXappais, Cod. 74 ovXapaois, Codd. 14, 16, 18, 25 (m), 38, 57, 73, 77, 78, 79, 128, 131, -f t oiXap. Justin M. ibid, rm jrpmt, rd eXatov, rd d'Kpov avrov, om. eKelvov after roTTOv, OiXappaovs. In V. II Philo's rjiXlaBrj for eKoipfjBrj points to a coordinate translation or revision of the LXX., for although p? is always elsewhere translated by KoipdaBai in the Pentateuch, in the other historical books it is uniformly translated by aiXl^eaBai. elafjXBev for eSu also points to a coordinate translation or revision, for whereas i<^3 is only rendered three times in the Pentateuch by SBetv, it is frequently (about 1 50 times) rendered by elaipxeaBai : the corre sponding phrase for sunrise is d ^Xtos llrjXeev Gen. 19. 23. In V. 1 2 ets T^v yfjv receives no support from the MSS. of the LXX., except the partial support of Cod. 59 e'Tri r^v y^v, which is itself favoured by the Old Latin ' super terram,' Aug. de Civit. Dei 16. 38 (vii. 449); on the other hand ev rfj yfj is confirmed by ' in terra,' Tertull. adv. Marc. 3. 24. p. 412. The concurrence of FROM THE SEPTUAGINT. 167 Philo and Justin in the reading iir avrfjs gives to it a strong probability. V. 13, Philo's reading earfjXara\. for iirearfjpiKro also points to a coordinate translation or revision, inasmuch as ottjXoCv is elsewhere found as the translation of 3S;, e.g. Codd. A Judges 18. 16, 17; I Sam. 17. 16 ; 2 Kings 17. 10, but not imarrjpl^eiv and only pnce arrjpl^eiv. The revision to which e'o-niXmrat may be presumed to have belonged was apparently Hebraistic, for arrjXovv is in several places used by Aquila where the LXX. have a more colourless word, e.g. Ps. 73 (74)- I7i LXX. ai l-n-oiTio-as n-dvra rd opia t^s yijs, Aquila lo-rpXuo-as. In V. 14 Philo's reading x'^^^ for dp:pos points in the same direction : the former word is the ordinary translation of "iSJ?, whereas the latter is only found as such in Gen. 13. 16, where it is probably transferred from 22. 17, in which passage the Hebrew word is not if?? but bin. The reading irXrjBvvBfjaerai also points in the same direction: this is the only passage in which p? is translated by TrXarBvetv, but it is translated by irXrjBivew in i Chron. 4. 38, Ps. 105 (106). 29. There is a trace of a revision of the same word in Ps. 24 (25). 17 (where it is used to translate not HI but 3?"i) : the MSS. reading in that passage, iirXrjBivBqaav, could hardly have been the reading when the extant extracts from the Hexapla were made, inasmuch as a dis tinction is drawn between Theodotion and Interpres Sextus, who have that reading, and AquUa and Interpres Quintus, who are said to read the same as the LXX. : hence iirXarivBrjaav must there be considered to be the original reading, and iirXrjBivBrjaav to be a revision of it. The reading avyyeveiai for (jivXal is another instance of the same kind. Both words are found as translations of '"¦nsE'Dj but whUe the latter is more frequently so used in the Pentateuch, the former is more frequent in the other historical books. In v. 15 the concurrence of Philo and Justin in the omission of eipt makes that omission probable : and the probability is supported by its omission in Clem. Alex. Paed. i. 7. p. 131. But there is a great want of uniformity of practice in the several groups of MSS. as to its insertion or omission here and in v. 13. Some MSS. agree with Philo and Justin in inserting it in v. 13 and omitting it 1 68 ON EARLY QUOTATIONS here, viz. Codd. 14, 16, 18, 25, 38, 55, 57, 59, 73. 78, 79, i°7< 128 : some MSS. insert it in both places, viz. Codd. 19, 20, 32, 56, 68, 74, 75, 76, 77, 120, 121, 135: some omit it in both places, viz. Codd. Ill, 37, 58, 106, 108, 129, 130, Ez. It may be added that the variants of Philo in this passage help to support the hypothesis, to which many other facts lead, that the treatise De Somniis belongs to a generation subsequent to that of Philo himself Genesis xlix. 10. O-J-K eKAeis'ei ApxcoN Ii'Io-J-Aa KAi Hro-J-MCNOC Ik tcon MHpcoN a-J-toy eeoc Ian eA9H tA AnoKeiMeNA a-J-tco- ka! aytoc npoqAOKiA l9NcbN. Codd. 20, 37, 58, 72 oibe fjyovpivos. Codd. I, III, VII, 15, 18, 19, 20, 55, 56, 58, 71, 74, 75, 76, 82, 108, 120, 121, 129 rd diroKelpeva aira: Codd. 30, 31, 37, 38, 57, 59, 73. 75, 78, 79, 83, 107, 127, 128, 134 m diroKeirai, SO also, but in the margin, Codd. X, 29, 64 : Codd. 32, 84, 135 o aTroKetrai adrm: Codd. 14, 16, 25 (m), 77, 85, 106, 131, -H tz d (iTrdKetrat : Cod. 72 rd diroKelpevov aira o dirdKeirai. Justin M. Apol. i. c. 32. p. 73 (Cod. A) (i)=R., except 6 tiTrdKetrat, (2) .... ems dv eX^iy m dTTOKetrat rd /Sao-tXetov : ibid. c. 54. p. 89,==R., except 6 ttTro'Ketrat : Dial. c. 52. p. 271 eas dv eXBrj rd diroKelpeva aira : Cod. A. marg. d diroKeirai : ibid, C. 120. p. 348, (l) ems dv'eXBrj rd diroKelpeva aira^R., (2) (pi'Xfii ydp rfjs irapovalas rov XptcrroB fj irpo(jirjrela irpoeKfjpvaaev) eas &v eXBjj m dn-OKCtrat, (3) bvvardv be rjV poi, 'icjirjv, 2i avbpes, p&xeaBai irpds vpds irepi rfjs Xe^eas fjv ipeis i^rjyelaBe Xiyovres elpfjaBeu' "Eas dv eXBrj rd diroKelpeva aira' eireibfj ovx ovras i^rjyfjaavro 01 i^boprjKovra ahiX ' Ems dv eX^/y a diroKeirai. It is clear from the third of the three quotations in Dial. c. 120, (i) that there was a difference of opinion in Justin's time between Jews and Christians as to the interpretation of the passage, (2) that notwithstanding the reading rd diroKelpeva in the chief existing MS. of his writings, Justin himself not only read m ttn-dKeirat, but held that to be the true reading of the LXX. This fact is of much import ance in relation to the question of the trustworthiness of the quotations in Justin's MSS. : it shows that no sound argument can be based upon them except in cases where Justin's own commentary makes it certain that they contain the text which he used. FROM THE SEPTUAGINT. 1 69 The varieties of reading may perhaps be explained on the hypothesis that the original version followed a common Hellenistic idiom in reading ' fjpds] ; pfj dveXelv pe (ri BeXeis dv rpoirov dvelXes exBes rdv AiyiJTrTtov ; 1 Clem. Rom. 4 n's ae Kariarrjaev Kpirfjv fj [ita Cod. Alex., Kal Cod. Constant.] biKaarfjV i(j>' fjpav; p^ dveXelv pe av BeXeis d rpdrrov dvelXes ixBes rdv Alyiirnov ; There is a probable reference to the passage in Luke xii. 14, where the MSS. vary as follows : — Cod. N rts pe Kariarrjaev KpirfjV fj pepiarfjv irji' ipav ; Codd. BL, al. „ ,, ,, ,, i(j)ipds; Codd. A al. „ „ biKaarfjv ,, e'(^' ipds j Codd. Dal. ,, ,, Kpirfjv om. icp' ipds; Cod. 157 .. .. apxovra Kat SiKao-r^v e'<^' ipds', If the reading of Cod. 157 be dismissed, as being obviously harmonistic, the chief importance of this reference in Luke, when taken together with the quotation in Clement, lies (i) in its substi tution of Kpirrjv for apxovra, and of pepiarfjv for biKaarfjV ; (2) in itS use of ^' for Kat. In regard to (i), there is no instance'in the LXX. of the use of Kpmjs to render IK', but the combination Kptr^v koI StKao-riJv is found in i Sam. 24. 16, i Esdr. 8. 23 : the word pepianjv, which is not found elsewhere in Biblical Greek, is omitted here not only by Cod. D, but also by the Curetonian Syriac and by TertuUian adv. Marc. 4. 28. p. 445, who, in quoting the Gospel, has 'quis me, inquit, judicem constituit super vos ? ' but in quoting Exodus in the same place has ' quis te constituit magistrum aut judicem super nos?' In regard to (2), the agreement of the Gospel and Clement in reading fj is supported by the quotation in Tertullian /. c. That both the Acts and Clement are quoting the LXX. is shown by their use of ix^es, which word is not in the Hebrew. Exodus iii. 2. "©{tieH Ae A-J-Tcp AfpeAoc KYpioY In nYpi Aor6c Ik toy bAtoy- KAi opA on 6 Batoc KAieTAi nYpi, 6 Ae Batoc o-J- KATeKAlero. Codd. Ill, VII, 14, 16, 25, 29, 30, 32, 52, 54, 57, 58, 64, 72, 73. 74. 75. 76, 77. 78, 83, 84, 106, 107, 130, 132, 134 e'v ^Xoyl irvpds: Codd. II, X, II, 19, 53, 55, 56, 59, 71, 82, 128, 129, 131, 135 e'v Trupi <^Xoyo's, = R. Codd. 53, 72 od KaraKalerai, FROM THE SEPTUAGINT. 171 Philo de profugis 29 (i. 170) ((jidaKav dn) d j3dros Kot'erat Kat od KaraKoterat. Acts 7. 30 &(j)6rj aira iv rfj ipfjpco rov opovs Siva ayyeXos [ita Codd. N ABC : Codd. DEHP al. add. Kupt'ou] e'v ^Xoyl Trupds [ita Codd. N BDHP al. : Codd. ACE al. iv irvpl c^Xoyds] ^drov. Justin M. Dial. 60. p. 283=R., except eK jSdroi;. The reading e'v ^Xoyl Trupo's in Exodus has in its favour (i) the fact that it is supported by MSS. of diflferent groups : (2) the fact that, although the passage is not quoted directly by PhUo, the phrases (6 ^dros) irepiaxeBels TroXXj (fiXoyl, and rd (jiXiyov irvp, Vit. Mos. I. 12, ii. p. 92, point to e'v ^Xoyl Trupo's. On the other hand the reading e'v Trupl (jiXoyds is supported by Justin not only in the quotation given above, but also by the more important paraphrase Apol. I. 63. p. 96 : (3) the early Latin versions, which have ' in (de) flamma ignis,' e.g. Cypr. Testim. 2. 19. p. 86: Ambros. de Spirit. Sand. 1. 14 (vii. 629) : August, de Trin. i. 23 (viii. 785). Exodus vi. 2-4. 'EAAAnqe Ae 6 eeoc npoc McoYqHN kaI eTne npoc a-Jton 'Epcb K-^-pioc kai cocfieHN npoc 'ABpAAM ka!" IqAAK KAi 'IakcoB, 9edc &n aytion, KAi to onoma MOY K-J-pioc O-J-K lAnAcoqA a-J-toTc. Codd. 19, 108, 118 e'ym Kvpios d Beds, Cod. 55 e'ym d Beds, Cod. 53 om. Kal before aipBrjv. Cod. 118 rd ovopd pov Kipios iiv, Codd. 25, 32, om. Kipios. PhUo de mutat. nom. 2 (i. 580) rd ovopti pov ovk IbfjKaaa airois. Justin M. Dial. 126. p. 355 iXdXrjae be Kipios irpds Maa^v Kal elire irpds airdv 'Eym eipt Kvpios Kal aipBrjV irpds rov 'A/3padp Kal \aaaK Kot 'laKoi^ Beds airav, koi to dvopa pov oiK ebrjXaaa avrois. Justin's omission of mv after Beds may belong to an earlier text than that of any existing MS. of the LXX., inasmuch as it follows the Hebrew in making Beds an essential part of the predicate (i.e. 'I appeared to Abraham . ... as their God, yet my name I did not disclose to them '), and not an additional clause. His omission of Kipios after rd Svopd pov is apparently, but not really, supported by Philo, for Philo's commentary, /. c, makes it clear that Kdptos (or Kvptov) was in his text. For he plays upon the grammatical sense of Kuptov dvopa, i.e. a ' proper name,' and quotes this passage to prove that God had never revealed His 172 ON EARLY QUOTATIONS ' proper name,' and he immediately goes on to say, roB ydp irrep- |8aroB perareBivros i^fjs dv rotoBros e'lrj Xoyos' "Ovopd pov rd Kvpiov oiK ibfjXaaa airois dXXd rd e'v Kara;(pijo-et Std rds elprjpevas alr'ias : ' Remov ing the transposition, there will result such a sentence as the following : My proper name I did not declare to them, but my wrongly applied name, for the reasons stated.' The transposition can only be that of to dVopd pov Ktjpioi' in the original sentence to d'vopd pov TO Ku'piov in the new sentence which Philo forms: and this makes it clear that Kvptov was in his text. The reading of Cod. ii8 Kipios &v may be a survival of an original mv, without Kvptos, transferred from 3. 24 as the translation of the Tetragrammaton. 2. Quotations from tke Psalms and Isaiah in Philo, Clement, Barnabas, and Justin Martyr. 1. PhUo. I. Quotations from the Psalms. The quotations from the Psalms in the Philonean litera ture so nearly correspond vi^ith the LXX. version in its current form, as to make it certain that the writer or -writers used that version. In some passages there are no variants -worthy of note: — Ps. 36 (37). 4 is quoted without variant in De Plantatione Noe 7 (i. 335) and De Somniis ii. 37 (i. 690). JP^' 74 (75)- 9 is simUarly quoted in Quod Deus immut. 17 (i. 284). Ps. 79 (80). 5 is similarly quoted in De Migrat. Abraham. 28 (i. 460).In some passages the variants are only of grammatical forms : — Ps. 22 (23). I is quoted (twice) in De Agricultura 12 (i. 308), and in De Mutatione Nominum 20 (i. 596), in each case with iarepfjaei for the current iarepfjarj. [So Codd. S 165, 277, 278.] FROM THE SEPTUAGINT. 1 73 -^•f- 30 (31)- r8 is quoted in De Confus. Ling. 11 (i. 410), and Ps. 41 (42). 4 in De Migrat. Abraham. 28 (i. 460) with the variants respectively of yeviaBa, iyivero for the later forms yevrjBfjra [yevrjBfj- rmo-av], iyevfjBrj of the existing MSS. of the LXX. Ps. 100 (loi). I is quoted in Quod Deus immut. 16 (i. 284) with the Hellenistic eXeov [as in S^ and 95 cursive MSS.] for the current Attic eXeos. Even when the variations are greater they are not im portant : — In Ps. 45 (46). 5 all existing MSS. of the LXX., but one, agree with the Hebrew in having the plural roB irordpov rd dppfjpara eirfipalvovai ttjv ttoXiv roB Beov. But in De Somniis ii. 38 (i. 691) Philo has the singular rd dpprjpa roB irordpov ei(fipalvei : as in Cod. 184. There is an indication that he here follows an earlier text of the LXX. than any that has come down to us in the fact that the Cod. Sangermanensis of the Old Latin, and also Hilary and Ambrose have 'Fluminis impetus laetifica/ ' : and it is to be noted that .the Latin of the Verona Psalter has the singular, though the Greek has the plural. Ps. 93 (94). 9 is quoted in De Plantat. Noe 7 (i. 334) with three variants, viz. (i) the present participles d ^urevmv, d TrXdo-o-mv are substituted for the aorists d (jivreiaas, d irXdaas which are found in aU MSS. of the LXX. : (2) the plural drjiBaXpois is used instead of the singular drpBaXpdv [so Codd. BS^ of the LXX.] : (3) impxiireiv is used for the LXX. Karavoetv, and in the future instead of the present : in this last point Philo follows the Hebrew more closely, and agrees with Jerome's Psalter as against the Old Latin. The same passage is also quoted in the treatise De Mundo (ii. 608) without the two former of the variants just mentioned, but with imfiXeirei for Koravoet. In Ps. 26 (27). I, where all MSS. of the LXX. have Kvptos (jiariapds pov, De Somniis i. 13 (i. 632) has ^as\ and in this he agrees with Aquila and Symmachus. Ps. 113. 25 (115. 17) is quoted indirectly, but in harmony with the current text, in De Profugis 11 (i. 555) "^Z'"' ^^ "*« aJveVovo-i Kvptov: and Ps. 83 (84). II is clothed in a philosophical 174 ON EARLY QUOTATIONS paraphrase in Quis rer. divin. heres 58 (i. 515) pi'av ydp fjpipav .... fioiXeaBai jStmvat perd dperds fj pvpla errj iv aKia tov Bavdrov. It may be noted that Philo in quoting the Psalms never uses the word xjraXixos or its compounds, but always vp^vos or one of its compounds: e.g. i. 596, quoting Ps. 22 (33). i, qbfTav be Kal iv vpivois aapia toiovtov : i. ^^5i quoting Ps. 36 (37)' 4, 6 tov Mcoiicrecos ^lacrcSr?}? . . . fv ¦vp.viobiais ave(j)diy^aTO : i. 460, quoting Ps. 41 (4a). 4, iv iipLvoLs eiprjTai : i. 384, quoting Ps. 100 (101). I, 6 i5/;iz»a>8os eiiri -nov : i. 555 (quoting Ps. 113. 25 (115. 17) as given above), us kw. iv vpivois Xeyerat. And that vjivoLs was the older designation is shown by the subscription to the Second Book of Psalms, which is found in most MSS., i^eXnrov 01 fifwoi AavlS tov vlofj 'lecrarai. II. Quotations from Isaiah. Philo appears to quote Isaiah only twice : — In De Somniis ii. 25 (i. 681) he quotes the figure of the vine from Is. 5. 7) dpireXav Kvplov iravroKpdropos oikos toB 'lapafjX, the Only variant being that, as is the case in many passages of the LXX., especially in the Minor Prophets, niX3^ is translated instead of being transliterated. The passage is quoted as having been said by rts TMV TrdXat irporjirjrav, and by him iiriBelaaas, ' Under in spiration.' In De Mutat. Nom. 31 (i. 604) he quotes Is. 57. 21 x'^P^"' """ «"¦" TOIS dai^eaiv eiire Beds : that the quotation is from the LXX. is shown by the rendering of DipB' by xalp^^" '¦ it is ordinarily translated by elpfjvrj, AquUa and Symmachus so translate it in this passage, nor is it rendered by xa'P">' in any other passage of the LXX., except the parallel passage Is. 48. 22. In De Exsecrat. 7 (ii. 435) v y^p ^pvp°^> V <^'?o-iv 6 irporjifjrrjs, ev'rcKvds re Kal irdXiirais may be an echo of Is. 54. I. But the resemblance of words is slight : and it may be inferred from I Sam. 2. 5, Ps. 113. 9, that the phrase was a conventional and even proverbial one. FROM THE SEPTUAGINT. 1 75 2. Clement of Borne. I. Quotations from the Psalms. In the majority of passages in which the Psalms appear to be quoted in Clement of Rome there is a precise agree ment with either the current text of the" LXX., or the text of existing MSS. : i.e. the variations are only such as exist between different MSS. of the LXX., and the quotarions of Clement must be reckoned to be an additional item of great value for the determination of the text of the LXX. For example : — Ps. 50 (51). 3-19 is quoted in c. 18 with only the following variants from the Sixtine text : arfjpiaov is read in v. 12 for arfjpiaov, as in Codd. BS, 27, 55 : rd x^lXrj and rd ardpa are transposed in v. 15. Ps. 61 (62). 5 IS quoted in c. 15 with the Hellenistic evXoyoBcrav, as in Codd. BS^ 27, 55," Verona Psalter, for the current classical evXoyoBv. Ps. 31 (32). I, 2 is quoted in C. 50 with oi oi pfj Xoylarjrai, as in Codd. ABS^ and 12 cursives, for & od of Cod. S^, the majority of cursives, and the Sixtine text. ^^' 36 (37)- 35-37 is quoted in c. 14 with (i) the variants daefifj [Cod. Alex.], rdv daefi^ [Cod. Const.] as in the LXX. where Codd. BS^ omit and Cod. A inserts the article : (2) i^eC^rr/aa as in Codd. 99, 183 for the current i^fjrrjaa. Ps. 49 (50). 16-23 is quoted in c. 35 with a few unimportant, and two important, variants: (i) in v. 21 the current text of the LXX. (i.e. Cod. B and all cursives except 188 : the long lacuna in Cod. A begins two verses earlier) has the phrase iiriXa^es dvo|jiiav, the word dvoplav having no equivalent in the Hebrew and spoiling the sense. Clement agrees with Cod. S^ in reading dvope which, though without a Hebrew equivalent, is in entire harmony with the spirit of the passage and adds to its force. The Latin of the Verona Psalter has ' inique,' which is retained in the Vulgate : but 176 ON EARLY QUOTATIONS this word appears to have been taken not as a vocative but as an adverb : hence the translation in the Prayer-Book version ' Thou thoughtest wickedly that ....': it may be noted that the only variant in the MSS. of the LXX., Cod. 188, also substitutes an adverb, db'iKas'. (2) in v. 22 Clement adds after dpirdarj the words as Xeav in which he is supported by both the Greek and the Latin of the Verona Psalter : but the words are probably only a reminiscence of Ps. 7. 2. The general fidelity of Clement to the text of the LXX. is sometimes shown by his reproduction of its mistransla tion : for example in Ps. 50 (51). 8 the Hebrew clearly means (as it is translated in the English Revised Version) : ' Behold thou desirest truth in the inward parts ; And in the hidden part thou shalt make me to know wisdom.' But the LXX., which is followed by Clement, c. 18. 6, translates nintOl by to. abrjXa, and appears to destroy the parallelism of the verse by joining it to the second member, viz. : iSov ydp aXfjBeiav fjydirrjaas' rd dbrjXa Kal rd Kpvijiia rfjs aorjilas aov ib^Xaads poi. (At the same time it is conceivable that the original LXX. version may have been eis rd d'Si;Xa, and that it was misunderstood and altered by a scribe.) But in at least one case there are variations from the LXX. text which suggest the same hypothesis which is suggested by some of the quotations in Barnabas, viz. that of the existence of ' revised ' or ' adapted ' editions of the Psalms. Ps. 3. 6 e'ym iKoipijBrjV Kal virvaaa, e^qyipBrjv on Kvpios dvriXfjijferai pov [Codd. S^ 210 avreXafiero pov] is quoted in C. 26 in the form iKoipfjdrjV koI tiTrvmo-a, i^yipBrjV OTI (TU (leT e(i,ou €1, where the last phrase is probably incorporated from Ps. 22 (23). 4 (ov (jio^rjB^aopai kuko) gri ai per ipov et. FROM THE SEPTUAGINT. 177 II. Quotations from Isaiah. Several of Clement's quotations from Isaiah are com posite, and will be considered separately in the next chapter. The other quotations are for the most part faithful repro ductions of the LXX. text, and in several cases afford in teresting contributions to the criticism of it. Is. I. 16-20 is quoted in c. 8: (i) Cod. Const, follows the great majority of MSS. of the LXX., and the Old Latin, in reading Xovo-ao-^e, KaBapol yeveaBe: Cod. A agrees with two cursives 93, 144, in reading Kat before KaBapol : (2) Cod. A reads drjieXeaBe for d(jiiXere, in agreement with Justin M. Tryph. 18, but against all MSS. of the LXX. and Justin M. Apol. 44, 61 : (3) Cod. A reads xhp'i for XW"") in agreement with Codd. B\ 144, 147' of the LXX. but against all other MSS. : (4) Cod. Const. foUows Cod. B and the majority of cursives of the LXX., and the Old Latin, in reading SeBre bieXeyxBapev (biaXexBapev), Cod. A of Clement agrees with Codd. AS and 16 cursives of the LXX. in inserting Kat after SeBre. Is. 29. 13 as quoted in c. 15 affords many points of interest. In the LXX., Cod. B and the majority of cursive MSS. (with many minor variants in the cursives) read e'yytfet pot d Xads ovros e'v rm ardpari airov Kal iv rois x^^^"^^" airav npaal pe ^ be Kapbia avrmv jrdppm dTre'xei arr' ipov. Codd. AS, 26, 49, 87, 91, 97, I98, 306, 309 read iyyl^ei poi d Xads ovros rois x^l^^o-iv airav ripaal pe fj Se KapSta avrmv irdppa dirixei air epov. In Clement, Cod. A has oiros d Xads rots X"'^f0'' P^ "f? n ^« fapSta airav irdppa direanv dir' ipov : Cod. C has d Xads oiros rm ardpari pe Tipi fj be Kapbla airav irdppa dirixei arr epov. In the N. T., the following is, except where otherwise noted, the reading of the chief MSS. of Mark 7.6: oSros d Xads [Codd. BD d Xads oiros] rois x^lXealv pe ripa [Cod. D, a, b, C, dyaTra] fj be Kapbla airav irdppa dirixei [Cod. D dcjiearrjKev, Cod. L d'Trea^rtv] air ipov. In Matt. 15. 8 some MSS. viz. CEF, and the Peschitta, have the longer form which is found in Cod. B of the LXX. ; and Cod. D, which is supported by most eariy Latin quotations, has eariv dTr" ipov for dirixei dir ipov. It is a legitimate inference that, before the time of N 178 ON EARLY QUOTATIONS Clement, the quotation had become detached from its con text, and that ovros 6 Xaos, having lost its proper predicate iyylC^L, and having assimilated the following predicate Tijx&aL (which thereby became tlixS.), the antithesis was ac centuated by the loss of one or other of the phrases iv TCO (rTOjxaTL or iv rots ')(eiXecn. The quotation is one which naturally became common in a time of religious revival, and it not less naturally tended to become so in its shortest form. Hence it was so written by many of the scribes of the LXX., and became the current text of one of its re cognized recensions. Hence the shorter form is found (i) In aU MSS. of St. Mark: while some good MSS. of St. Matthew give the longer form. (2) In Clement, though the shorter form is found in both MSS., Cod. A has rots x^lXeai, Cod. C rm ardpari. (3) Justin M. shows by his repeated indirect quotations of it that the shorter form was in frequent use in the Judaeo-Christian con troversies, Tryph. 27, 39, 80 : and at the same time he alone of early writers goes behind the quotation to its original meaning, and in Tryph. 78 quotes the whole passage in accordance with the Hebrew, omitting only rm ardpan airav (or equivalent words) e'yyifei pot d Xaos ovros' rots p^eiXetrtv avrmv npaal pe, fj be Kapbla airav irdppa direxei air ipov. (4) Almost all the early Latin quotations of the passage give it in the shorter form, indicating that the current version was based upon the corresponding recension of the LXX. : e. g. Iren. Vet. Interp. 4. 12, Cypr. Ep. 67. 2, p. 736, Ambros. in Psalm. 36, vol. i. 810 d. But at the same time it is clear from Jerome in Isai. 29, tom. iv. 393, that a version of the longer form was also in existence. Is. 53 is quoted entire in c. 16. The following are the more noteworthy variants: (i) In v. 2, Clement agrees with Codd. AS, 22, 26, 36, 48, (62), 86, 90, 93, 106, 144, 147, 198, 233, 306, 308, in placing ivavriov airov immediately after tJvijyyei'Xapev : so Tertull. c. Marc. 3, pp. 671, 676, Annuntiavimus de illo [coram ipso] velut [sicut] parvulus, Cyprian Testim. 2. 13. p. 77, Lactam. Instil. 4. 16, and the majority of early FROM THE SEPTUAGINT. I 79 Latin writers. (2) In v. 3 Clement reads iKXelirov irapd rd e'Sos rmv dvBpiiirav : the LXX. has many variants, chiefly, iKXelirov, or e'KXein-ov TO eiSos [so Codd. 22, 48, 51, 62, 90, 93, 106, 144, 233, 308] Trapd rovs VIOVS rmv dvBpiiirav or Trapd Trdvras dvBpiiirovs [sO Codd. A, 26, 198, 239, 306]. None of these translations, in either Clement or the LXX., correspond to the Hebrew of this verse : but the difference between Clement and the LXX. affords a remarkable proof that the translation has been transferred to this place from c. 52. 14, for each of the translations is a possible translation of the latter half of that verse. Consequently they must have been made independently, and this fact suggests the hypothesis that the Greek of this verse, whichever of the two translations be adopted) represents an alternative, but now lost, Hebrew text. (3) In v. 6 Clement reads vTrep rmv dpapnav fjpav : all existing MSS. of the LXX. read rats dpaprlais fjpav, but the early Latin quotations, e.g. Cyprian Testim. 2. 13. p. 77, Lactant. Instil. 4. 16 support Clement by reading propter peccata nostra : so Jerome in Isai. 53, tom. iv. 615 propter iniquitates nostras. Is. 60. 17 is quoted in c. 42 with the variants (a) imaKdrrovs for the dpxovras of all MSS. of the LXX., and (b) biaKovovs for e'Trto-Kon-ovs. In regard to (a) it may be noted (i) that Clement and the LXX. agree in rendering the abstract iTn|7a by the concrete words dpxovras, iiriaKoirovs, whereas Aquila has iirlaKeijriv, Symmachus imaKoirfjv : (2) that the same word is translated by eTrto-Kojrovs in 2 Kings 11. 18, and by iiriaKeijfeas in I Chron. 26. 30 : (3) that the concrete "TipS is rendered in LXX., Gen. 41. 34 by the local Egyptian word roTrdpxas, in Symmachus by eTrto-KOTrovs, in LXX., Judges 9. 28 by e'Trt'o-Koiros, in LXX., 2 Chron. 24. 11 by Trpoo-rdrTjs, in LXX., Esth. 2. 3 by Kapdpxas. It follows that Clement may very possibly have had before him a revised text of the LXX. in which eTrto-Korrovs was used in the present passage. In regard to (b) it may be noted that the Hebrew B'J^ which Clement here renders by Siokovovs, the LXX. by eTrto-KOTrovs, AquUa and Theodotion by irpaKiopas, Symmachus by e'Trio-rdras, is rendered in Job 3. 18: 39. 7 by rpopoXdyos. N 2 l8o ON EARLY QUOTATIONS 3. Barnabas. I. Quotations from the Psalms. In three cases the quotation agrees with the Sixtine text of the LXX., and there is no important variant from that text in the MSS. of the LXX. itself: viz. Ps. ai (aa). 19, 117 (118). I a and aa are all quoted in Barn. 6. In four unimportant cases the text of Barnabas dififers from the Sixtine text, but is supported by good MSS. of the LXX. In Ps. I. I, quoted in c. 10, Cod. S of Barnabas agrees with Codd. BS and 42 cursives in reading eTrl KaBibpav for iirl KaBibpa. In Ps. I. 5, quoted in c. 11, Barnabas agrees with Codd. A, 268 of the LXX. in omitting the article before dae^els. In Ps. 17 (18). 45, quoted in c. 9, Barnabas agrees with Codd. S*, 179, 286 of the LXX. in reading iirrjKovaav for iinjKovaev, and with S', 205, 206 in reading pov for pot. In Ps. 21 (22). 17, quoted in c. 6, Barnabas is supported by two cursives, 81, 206, in reading irepleaxe for irepleaxov. Some cases suggest the hypothesis that a Greek text of the psalms was in existence, which was based upon the LXX. but altered by a Greek hand in the same way as, for example, in modern times hymns are sometimes altered by the compiler of a hymn-book. Ps. 21 (22). 23 birjyqaopai rd 'dvofid aov Tcfis dbeXr^ols pov, ev peaa iKKXrja'ias vpvrjaa ae is quoted in C. 6 in the form i^opoXoyrjaopal aoi ev eKKXrjaui iv piaa dbeX(jiav pov Kal ¦^aXa aoi dvd peaov eKKX.rjalas dyt'mv. The fact that elsewhere in the same chapter Barnabas quotes exactly the LXX. text of the same psalm seems to show that he is not using another translation of the Hebrew : but it must be noted (i) that i^opoXoyelaBai does not occur in the LXX. as a translation of "iSp, (2) that i/'dXXetv does not occur in the LXX. as a translation of b'pn. Other cases suggest the hypothesis that psalms were in FROM THE SEPTUAGINT. iSl existence which breathed the spirit, and adopted the Greek phraseology, of the existing psalms, but which were never incorporated into the psalter and only exist in these frag ments : Ps. 33 (34). 13 Tts ianv dvBpairos d BeXav ^afjv, dyairav fjpipas Ibelv dyaBds ; is recalled by C. 9 rts e'o-Tiv d BiXav Cfjo'ai els alava ; Ps. 41 (42). 3 Trdre fj^a Kal d(p6fjaopai rm rrpoaairro roB Beov; is recaUed by C. 6 ev nvt d(jiBfjaopai rm Kvpt'm Bea Kal bo^aaBfjaopai ; Ps. 50 (51). 19 Bvala T(p Bea irvevpa avvrerpippevov, Kapbiav avvre rpippevrjv Kal reraireivapivrjv d Beds oiK oibevaaei is recalled by C. 2 Bvala ra Bea irvevpa avvrerpip/iivov, dapfj eiablas rm Kvpla Kapbla bo^d^ovaa rdv TreTrXoKora airfjv, Ps. 89 (90). 4 x'^'c ^Trj iv dcjiBaXpols aov as fj fjpepa fj ixBes fjris bi^XBe is recalled by C. 15 iSov afjpepov fjpipa earai as X'Xta errj. In at least one case, in c. 5, there is a cento from several psalms, which will be discussed separately in the next chapter. It must be noted that there is no difference in the mode of quotation between passages which are undoubtedly from the LXX. and other passages which are best explained by the hypothesis of the existence of altered versions or centos : undoubted quotations are introduced by e.g. Aavlb . . . Xeyei o/iotcos C. 10, Xe'yei K-upios iv rc3 -n-po^Tjrrj C. 9, Xe'yet ¦rrAXiv 6 TTpocfi'/iTris c. 6, other quotations by e.g. Xe'yet iraXiv Kvpios c. 6, irdXiv TO TTvevjia tov Kvplov Xeyei C. 9, Xeyet 6 itpocjiriTevaiv iir' avTia c. 5, a'UTos be [sc. 6 Kvptos] /xot jxaprvpei Xiyaiv C. 15. The point is of importance as an indication of the current opinion in regard to the limits of the Canon of Scripture. It seems likely that as any writer or speaker of exceptional spiritual force was regarded as a Trpo^rjTijs, so what he wrote or said was regarded as the utterance of the Spirit of God through him. 1 82 ON EARLY QUOTATIONS II. Quotations from Isaiah. In most cases the quotations follow the current text of the LXX., with only such variations as are found in existing MSS. of the LXX. ; but in some cases the original mean ing is clearly disregarded and the quotation adapted to the immediate point in hand. Is.x. 2 is quoted in c. 9 with the addition ravra els paprvplav after Kipios iXdXrjaev. Is. I. 10 is quoted in c. 9 with the substitution of roB XaoB rojrov for 2o8o'pmv. Is. I. 11-14 is quoted in c. 2 with (a) the omission, in Cod. Sin., of Kptmv after dXoKavrapdrav, (b) the Omission of Kal fjpipav peydXrjV after rd ad^^ara. V. 1 3 is also quoted in c. 15 wkh the same omission of koI fjp. pey. Is. 3. 9 is quoted in c. 6 with the variant drt for Stdn. Is. 5. 21 is quoted in c. 4 : Cod. Sin., as also Cod. 91 of the LXX., omits. Cod. Const, retains e'v in the phrase oi avverol iv iavrols. Is. 33. 13 aKoiaovrai ot irdppaBev a iirolrjaa, yvaaovrai oi e'yytfovres r^v laxiv pov is quoted in c. 9 with a Hebraistic addition to aKoiaovrai and with the omission of the second subject, -viz. oKofj aKoiaovrai oi irdppaBev a iirolrjaa yviiaovrai, which showS that the words are quoted without reference to their original meaning and application. Is. 33. 16, 17 ... rd vSmp avrov iriardv' fiaaiXia perd bd^s o-^eaBe, ot d(jlBaXpol vpav d'^ovrai yfjv irdppaBev, fj ^vxfj ipav peXerrjaei (pd^ov IS quoted in C. 1 1 in the form rd vSmp avrov iriardv' ^aaiXia perd bd^rjs oijfeaBe Kal fj ijfvxfj ipdiv peXerfjaei (jid^ov Kvplov : here also the severance of rd vS. ai. iriardv from the preceding sentence to which they belong, and the addition of Kvpi'ov to the last words, show that the words are quoted as words pertinent to the point in hand, without reference to their original meaning and appUcation. Is. 40. 3 (jiavfj ^oavros iv rfj epfjpeo is quoted in c. 9 with the prefix oKoiaare re'Kva, and it is clear that, as in Matt. 3. 3, Mk. i. 3, Luke 3. 4, e'v rfj ipfjpcp is taken with /Somvros rather than with the following FROM THE SEPTUAGINT. 183 iroipdaare : Cod. Sin. of Barnabas reads <^mv^ as in the LXX., but Cod. Const, reads (jiavfjs, making the word depend on oKoiaare. Is. 42. 6, 7 is quoted exactly in c. 14, with the exceptions (a) d Beds aov for d Beds: (/3) Cod. Sin. has laxiaa for iviaxiaa: SO Justin M. in his three quotations of the passage, Tryph. 26, 65, and 122 : (y) Kat is read before e'^ayayeiv: so Cod. XII and most cursives of the LXX. : (8) irerrebrjpevovs is read for bebepivovs : SO Justin M. in the three quotations just mentioned: this change points to a revised text since ireirebrjpivos is a more frequent translation of T'D^ : (e) Kat is omitted, with most MSS. of the LXX., with Justin M. Tryph. 26, 65, and in agreement with the Hebrew, before KaBrjpivovs. Is. 45. I Xe'yet Kipios d Beds rm xpi-o^Ta pov Kvpm is quoted in C. 12, probably (i. e. in Codd. Sin.^ Const, as against Codd. Barb. Med. Sin^) with the change of Kvpm into Kvpt'm, obviously on apologetic grounds. Is. 45. 2 is quoted in c. 11 wkh the variants (a) in Codd. Sin. Const. TrvXas for Bipas, a change in the translation of Hp'l which is sometimes found in the LXX., (b) dopdrovs is omitted, as in Cod. A^, (c) yvaaiv for yvms, a middle term between the two readings existing in the yvaarj of Cod. A. Is. 49. 6 (Cod. A) t'Sov riBeiKa ae [Codd. BS, al. add els biaBfjKtjv yevovs] ets ^ms iBvav roB eivai ae els aarrjplav ems iaxdrov rfjs yfjs' ovras Xeyei Kvpios d pvadpevos ae d Beds 'lapafjX is quoted in C. 14 as in the Alexandrine text with (a) the substitution of Xvrpmo-dpevos for pvad pevos; (b) the omission of the article, as in Codd. BS'", and six cursives, before Beds ; (c) all MSS. of Barnabas, except Cod. Sin., also omit 'lo-paijX after Beds. It may be also noted that here, as elsewhere, the clause ovrms Xeyet ... is detached from its proper context and adapted to the immediate purpose of the writer. Is. 50. 6, 7 is quoted in c. 5 with the omission of 6 ^, 7a: i.e. the final clause of the antithesis, being sufificient for the purpose, is given instead of the whole : the only variant is re'fleiKa for ebaKa, as in the preceding quotation. Is. 50. 8, 9 (Cod. B) Tts d Kpivdpevds poi ; dvriarfjra poi dpa' Kal rls d Kpivdpevds poi' Iboi Kipios Kipios ^orjBfjaei poi' rls KUKaaei pe; Iboi iravres ipeis as ipdriov iraXaiaBfjaeaBe Kal afjs Karacjidyerai vpds is quoted in c. 6 with omissions and with an apologetic adaptation to Christ: 184 ON EARLY QUOTATIONS the variants are (a) dpa is omitted, (c) fj rls is used for koI n's, (c) the second Kptvdpevos is changed to biKaioipevos in Codd. Sin. Const. : so also Cod. 26 of the LXX., biKa^dpevos Codd. cett., (d) the clauses t'Sov Kvpios . . . . , rls KUKaaei pe are Omitted, as not being pertineni to the purpose of the quotation, (e) oidi vplv dn is substituted for t'Sov : but it is possible that these words are meant not to be part of the quotation but only to caU the attention to what follows : Woe toyou, for (as the prophet says) ' Ye shall all wax old . . . .' Is. 58. 4-10 is quoted in c. 3 with the foUowing variants : — In V. 4 Barnabas inserts the words Xeyet Kvpios after vrjareiere : the insertion of the words in MSS. of the LXX. is somewhat arbitrary, e.g. they are inserted in the next verse by Codd. 239, 306. In V. 5 Barnabas agrees with 13 cursives and the Old Latin, as against the other MSS., in inserting e'ym before i^eXe^dprjv: he reads OVK dvBpairov raireivovvra rfjV ijrvxfjv airov for Kal fjpipav raireivovv dvBpairov rfjv ijfvxfjv airov, in which he is supported, against all the MSS. of the LXX., by Cypr. Testim. 3. i, p. 108 diem humiliare hominem animam suam, Hieron. in Zach. 7, tom. vi. 833 neque ut humiliet homo animam suam : he reads the plurals Kapijfrjre, viro- arpaarjre [Cod. ConSt. omits] for the singulars KdpijtrjS, vrroarpaarj, and he gives the special predicate ivbiarjaBe to o-okkov. In V. 6 the words oixi roiairrjv vrjarelav iya [moSt CUrsiveS Omit e'ym] i^eXe^dprjv are expanded into the more emphatic form iSov afjrrj f] [Cod. Sin. omits fj] vrjarela rjV iya i^eXe^dprjV, in which he is supported, against all existing MSS. of the LXX., by Clem. Alex. Paed. 3. 12, p. 305. In V. 7 (l) the order of the clauses Trrm^ovs do-re'yovs e'to-aye ets rdv OIKOV o-ov, and yvpvdv idv 'Ibrjs ireplffaXe is inverted : so also in the Old Latin in Hieron. in Zach. tom. vi. 833 si videris nudum operi eum et pauperem et absque tecto indue in tabernaculum tuum : but all the other quotations of the passage in early Latin writers follow the current order of the clauses, with the exception of Auct. Quaest. V. T. ap. S. Aug. tom. iii. append, p. 145^, which omits the translation of the clause irraxois .... otKo'v aov. (2) irraxois is omitted, as in Tertull. c. Marc. 4, p. 651 r, 730,5 (but elsewhere mendicos is inserted) : possibly because of the practical difiaculty of a literal observance of the injunction, which may also account for the FROM THE SEPTUAGINT. 1 85 substitution oi peregrinum in Iren. Vet. Interp. 4. 17. (3) A new clause is added, e'dv iS^s roTreivdv, and the predicate of the foUow ing clause, viz. oiK irrepdijfrj is placed as its apodosis : the use of raireivdv here, and the omission of irraxois in the preceding clause, may be explained on the supposition that in some editions of the LXX. the former word rather than the latter was used, as in five other passages of Isaiah, to translate ''W- The text of the passage in Barnabas is evidently ' conflate ' : the quotations in the early Latin writers mentioned above indicate that in one text, as in Barnabas and perhaps through the influence of the cognate passages, Ezek. 18. 7, 16, the clause about clothing the naked was placed next to that about feeding the hungry, probably without any further change: and that another text followed the Hebrew order. When Barnabas, or a reviser whom he followed, put these two texts together, in order to avoid the repetition of yvpvdv, he used raireivdv, which some texts contained in the preceding clause, as the object of the repeated e'dv 'Ibjjs and made the predicate ov'x iirepdijfrj avrdv common to the two last clauses. In v. 8 it is almost certain, although the reading is corrected, perhaps by the original scribe, in Cod. Sin., that Barnabas read tpdrta for Idpara : it is obviously a scribe's error, but it is found in Codd. S^ and ', 9^, io6\ 147 of the LXX., and, in the translation vestimenta, in Tert. de Resurr. Carnis, pp. 576 c, 577 a, Cyprian Testim. 3. i, p. 108, de Orat. Domin. 33, p. 291, de Op. et eleem. 4, p. 376. Jerome notes it as the current Latin reading, In Isai. 58, tom. iv. 693. In V. 9 the MSS. of Barnabas vary between ^ofjaeis and ^ofjarj, and between iircucoiaerai and elaoKoiaerai : in each case the latter of the two readings mentioned is the reading of all the MSS. of the LXX. except one. In V. 10 Barnabas agrees with Codd. A, 26, 49, 106 in adding <7ov to rdv aprov : SO also aU the early Latin quotations. Is. 61.1 is, quoted in c. 14 almost exactly as in the current text of the LXX., from which there are no important variants : but both in the LXX. and Barnabas there is an interesting instance of the interchange of Trrm^ors and ran-etvols as translations of ''^V (see above, p. 73) : in the LXX. Codd. AB and most cursives have 1 86 ON EARLY QUOTATIONS Trrmxois, Cod. S^ has raTretvois, in Bamabas the fragmentary MSS. have raTretvois and add x^P'") Cod. S. has Trrmxots. Is. 65. 2 Cod. B i^eiriraaa rds X"pds pov dXrjV rfjV fjpipav irpds Xaov direiBovvra Kal dvriXiyovra, rots iropevopivois dba oi KaX^ is quoted in C. 12 in the form dXtjv rfjV fjpipav i^erriraaa rds x^'/^ds pov Trpos Xaov direidfj [so Cod. Sin., Codd. Const, cett. OTret^ovvra] Kal dvriXiyovra dba biKalri pov. The insertion of the words dSm StKota pov, which are obviously suggested by the foUowing clause of the LXX., is probably a rhetorical softening of the harshness of the absolute use of avrtXeyetv. In at least two passages the resemblance to the text of Isaiah is hardly strong enough to warrant the supposition that they are directly quoted from it : viz. C. 16 iSov 01 Ka^eXdvres rdv vaov tovtov avrol airdv o'lKoboprjaovaiv recalls Is. 49. 17 kcu rdxv o'lKoboprjBfjarj i(fi' liv KarrjpiBrjS : C. 6 Kal eBrjKiv pe as arepedv irirpav recalls Is. 50. 7 Td be irpdaairov pov eBrjKU as arepedv irirpav (which is quoted exactly in c. 5 ; see above, p. 186). It is a hypothesis for which there is no direct evidence, and which at the same time is not contrary to analogy, to suppose that besides the canonical books themselves, there were manuals of prophecy as well as anthologies, which had a certain authority and were accordingly quoted as of authority, in the ,same way as e. g. Clement of Alexandria (Strom. 3. ao) quotes the ' Two Ways' as tj ypacjirj. This hypothesis will serve also to explain the quotations in c. 6. 13 Ibov -TTOtM ra 'icryara uis to. Trp&Ta, C. II. IO Kat hs hv (j)ayrj ii avT&v (-rjo-eTai els tov al&va (which appears to be a sum mary of Ezek. 47. 1 a). 4. Justin Martyr. It is desirable, before considering any of Justin's quota tions, to point out that the text of his genuine works prac tically rests upon a single MS. of the fourteenth century. FROM THE SEPTUAGINT. 1 87 Cod. Paris 450, dated 1364. The value of that MS. can be tested in two ways : (i) the same MS. contains other works of which other and earlier MSS. remain : three of these works, ps-Justin Epistola ad Zenam and Cohortatio ad Gentiles, and Athenagoras de Resurrectione, it has in common with another Paris MS., No. 451, which was written in 914, i.e. 450 years earlier. Omitting unimportant ortho graphical variations, it differs from these three treatises in 1 69 passages, in only a small proportion of which (according to Otto 17, according to Harnack 5 or 6) is it probable that the later MS. has the better reading. In other words, in that part of the MS. which admits of comparison with these three works there are not less than 150 passages which require emendation. If the mistakes in the two Apologies and Trypho be in the same ratio, as they may fairly be presumed to be, the number ,of such mistakes will be v&ry large, (a) In a few passages we can compare the MS. with quotations from Justin- in other works which have well- attested texts : e. g. Justin, Apol. ii. a with Euseb. H. E. 4. 17 : this comparison gives the same results as the preced ing: the number of mistakes is considerable. In other words the Paris Codex 450 contains a careless and inac curate text which a critic need not scruple to alter \ The only other complete MS. of Justin's genuine writings is one which was once in the Jesuits' Library at Paris, and hence is known as the Codex Claromontanus, but which is now in the Middlehill collection at Cheltenham. It was written in 1541, and is merely a copy of the Paris Cod. 450 ^ There are two late MSS. which contain fragments of 1 This acconnt of the MSS. of Justin is entirely based upon Professor Hamack's elaborate account of them in the Texte und Untersuchungen zur Geschichte der altchristliche Literatur, Bd. i. Leipzig, 1882, entitled Die Ueberlieferung der griechischen Apologeten des IJ Jahrhunderts in der alten Kirche und im Mittelalter. 2 See, for details, the Theologische Literaturzeitung ior 1876, No. 13. 1 88 ON EARLY QUOTATIONS Justin's genuine works : (i) in the Vatican Library, Cod. Ottobonianus Gr. a74, written in the fifteenth century, con tains chapters 6^-6'] of the Apology : (a) in the National Library at Paris, Cod. Supplem. Gr. 190, is only a worthless transcript, made in the seventeenth century, of some extracts from one or other of the earlier printed editions. It thus appears that our only authority for almost all Justin's text is the Paris MS. 450, of 1364 : and considering the character of that MS. it will not be necessary for a student to treat the text of Justin, as it exists in that MS., with the same reverential respect, and the same reluctance to assume the existence of an error, which he would feel in the case e.g. of the Alexandrine MS. of Clement. This account of the existing MS. evidence for Justin's text forms a necessary preface to an examination of his quotations, because some untenable arguments have been based upon the correspondence or non-correspondence of those quotations with the existing MSS. of both the Old and the New Testaments. The most important of such argu ments are those of Credner's Beitrage zur Einleitung in die biblischen Schriften: the agreements and differences be tween Justin's text and the biblical texts are stated in that work with great minuteness : but the arguments which are based upon them are practically without value because they assume that the text of the Paris MS. represents Justin's own quotations from the biblical texts of his time. It may be shown, in disproof of that assumption, that the scribe of that MS., or of its original, neglected Justin's own quotations and copied them for himself from some other MS. : some times, indeed, as in the quotation from Psalm 71 (7a) in Tryph. 64, he was not at the trouble to copy out more than the beginning and ending of the passage, but after tran scribing a few verses wrote ' . . . and so forth until the words . . . .' (koX to. Xot-n-a axpi. tov . . .) FROM THE SEPTUAGINT. 1 89 The following three instances will be sufificient to estab lish this point : — (i) In Ps. 18 (19). 6 it is clear from two short quotations in Tryph. 69, Apol. i. 54 that Justin read Itrxupds (as ylyas bpapelv dbdv), because in each case he comments upon the word ; the same inference may be drawn from Tryph. 76. But in the MS. of Tryph. 64, in which the first six verses of the psalm are quoted at length, the word lax'vpds is omitted. It is thus evident that in transcribing Tryph. 46 the scribe did not follow Justin's text. The insertion of the word in the text which Justin used is to be noted because there is no trace of it in any existing MS. of the LXX. : it was probably used in some recension as a gloss of ylyas or as a substitute for it, yi'yas being a rare word, which Hesychius s.v. explains by laxvpds. It is possible that the true text of Justin himself may be not that of the MS. as given above, but ms laxvpds bpapelv dbdv, and that yi'-yas may be an interpolation : but however this may be, the fact remains that laxvpds was in his text of the Psalms and that it is not in the text of the Psalms which is transcribed in the MS. (2) In Ps. 95 (96). 10 it is clear from Justin's words in Tryph. 73 that he read d Kvpios i^aalXevaev dird Tou |u\ou, because he comments upon the fact that the Jews omitted those words on account of their e-vident reference to the crucified Jesus. But in the quotation of the psalm which immediately follows the words are omitted, as they are in all existing MSS. of the Psalter, except the Verona Psalter and Cod. 156 (a Basle MS. of uncertain date). It is obvious that the scribe did not foUow Justin's own text, but transcribed the Psalm from a MS. which contained the current text. The absence of the words from all MSS. of the LXX., except the two mentioned above, is a fact of great importance in regard to the textual tradi tion of the LXX., especially in face of the facts (i) of the use which was made of them in the Judaeo-Christian controversies, for they are used against the Jews not only by Justin but also by Tertullian, adv. fud., pp. 144, 146 : (2) of the words a ligno being found in almost aU early Latin quotations of the passage (Hilary is probably the only exception). The existence of the words in the two Greek MSS. which contain them may be accounted for by the fact that both those MSS. are accompanied by a Latin version : and the form in which they occur in the Basle MS., viz. oTro rm ^vXm, IQO ON EARLY QUOTATIONS suggests the hypothesis that they are there only an attempt at retranslation by a mediaeval scribe. (3) Ps. 'Jl (72). 17 is quoted twice in Tryph. 121 in the form VTrep rdv ^Xtov dvareXei (sc, rd 'dvopa airov). There can be no doubt that this was Justin's reading, for he supports his quotation of the passage by a quotation from Zach. 6. 12 dvaroXfj dvopa airov, and his commentary is irvpabiarepos ydp airov d rfjS dXrjBelas Kal aorjilas Xdyos Kal (jiareivdrepos pdXXov roB ^Xi'ov bwdpeav ean. But in the quotation of the whole psalm in Tryph. 34, and in the similar quotadon (which the scribe has shortened) in Tryph. 64, the scribe follows the current reading of the LXX., irpd roB ^Xt'ou Stapevei rd dvopa airov. It is clear from these instances that the longer quotations in the Paris MS. of Justin cannot be trusted as repre sentatives of Justin's own text, and that arguments based upon them alone fall to the ground. But it is also clear that the untrustworthiness of the longer quotations does not affect the shorter quotations which form an integral part of Justin's own text, and which are in many cases confirmed by his comments. The following is an examination of some of these shorter quotations, with one longer quotation which invites special treatment, in order to ascertain what light they throw upon the text of the LXX. I. Quotations from the Psalms. Ps. 3. 6 is quoted in Tryph. 97, and in Apol. i. 38 : in both quotations dvreXd/3ero is read, with Codd. S^ 210, as against the common reading dvrtX^-\//erat. There is a simUar variation of tenses in the early Latin quotations : but the preponderance of testimony is in favour of the past as against the future : the former is found in Lactant. Instil. 4. 19, and in the Codex Sangermanensis : the latter is found first in HUar. in Psalm. 131, tom. i. 505 : in Cypr. Testim. 2. 24, p. 91 the MSS. vary: both are found in Ambrose and Augustine. Ps. 21 (22). 3 is quoted not only as part of the long quotation in Tryph. 98, but twice separately in Tryph. 99. In each case the FROM THE SEPTUAGINT. 19 1 reading is that of the current text of the LXX. koI oBk ei's d'voiav ipol : but Justin seems to have read not avotav but dyvoiav, for his words are (Tryph. 99) tJXX' tva pfj ns Xiyrj 'Hyvdet oiv dn piXXei irdaxeiv, eirayei ev ra ¦^dXpa eiBis. Kat ovk ets avotav epoi. dvTrep rpdrrov oibe rto Beid els avotav rjV rd ipardv rdv 'ASdp ttov iarlv oibe rdv Ka'i'v TroB "A/SeX aXX els rd eKaarov iXiy^ai dirolds ian Kal els fjpds rfjV yvaaiv irdvrav Std rov dvat^av^vat iXBelv .... The whole point turns not upon folly but upon knowledge or ignorance: and hyvdet would be unintelligible unless dyvoiav foUowed. The passage raises a wider question than that of Justin's reading : neither ets ai^otai; nor ets ayi'otai' gives any intel ligible meaning, or is an approximate translation of the Hebrew. The meaning of the Hebrew rT'Q^lTN^I n^'^'^'l L . ^- : r:- : ''7 is clearly that there was no cessation of his crying in the night. The alteration of a single letter would give this meaning to the Greek, and I do not hesitate to suggest that the LXX. wrote not ets avoiav but ets avelav (i.e. re mission or cessation, from avCrjjjii). But the word was a rare one: the only recorded instance of it is in a Paris MS. (Colbert, No. 4a49) of ps-Athanas. Praecepta ad Antiochum {0pp. ed. Bened. ii. 353, and, separately, ed. G. Dindorf, Lipsiae, 1857), c. 5, in a passage based upon Hermas, Mand. 5. I, where it is probably a scribe's error for dyi;etar. It was consequently unknown to the early scribes of the LXX., who substituted for it, with a complete disregard of the meaning of the passage, one or other of two words, avoiav and ayvoiav, which they knew better. A single MS., Cod. 167 (British Museum, No. S553\ has the reading ets aviav, which may be a suivival of ets avelav. Ps. 23 (24). 7 is quoted in Tryph. 85, Apol i. 51 in the form iirdpBrjre iriXai atmvtot tva Elo-eXS-jj d fiaaiXeis rfjs bd^rjs. The reading of aU existing MSS. of the LXX. is Kal elo-eXeuo-cTai : and this current reading is found both in the quotation of the whole psalm in Tryph. 36, and in the shorter quotation in Tryph. 127. But tva elaeXBrj is a closer rendering of the Hebrew : and Jerome's Psalter has et ingrediatur, for which ut ingrediatur may reasonably be con- 192 ON EARLY QUOTATIONS jectured, as opposed to the et introibit of the Verona Psalter and the Codex Sangermanensis. In other words tva elaiXBrj may be supposed to be the reading which existed in the recension of the LXX., which was foUowed not only by Justin but also by the Old Latin versions. Ps. 8i (82). 7' is quoted in Tryph. 124 with a comment on the diflFerence between the Jewish and the LXX. interpretadon. As the text stands it is not clear wherein the difiference Ues : the longer quotation has probably undergone the fate of most of the longer quotations in Justin, and is no longer in the form in which he wrote it. But the reading of the shorter quotation iSov bfj as avBpairoi diroBvfjaKere, upon which emphasis is laid as being the reading of the LXX., though not found in any existing MS., is probably supported by the reading of Cod. S^ Se Sij ms avBpairoi, which may be conjectured to be an imperfect transcription of i8« S17 ms dvBpairoi .... If this be so, it must be supposed that the LXX. followed the Hebrew in connecting vpets with the preceding clause : and this view is supported by Jerome's Psalter dii estis et filii excelsi omnes vos. It will be seen from these instances that the shorter quotations present in almost every case some point of interest in regard to the critical study of the LXX. : this fact makes the untrustworthiness of the longed quotations more to be regretted, and leads the student to anticipate with hope the possible discovery of a MS. of Justin which shall preserve his quotations from the LXX. in their original form. There is at least one instance, that of Psalm 95 (96). i-io, in which it seems likely that this original form has been preserved: and it invites examination because the psalm is not only quoted twice by Justin, viz. in Apol. i. 41 and in Tryph. 73, but also exists in two forms in the LXX., in the Psalter and in i Chronicles 16. 33-31. In regard to the quotation in the Trypho it was pointed out above that it cannot be a transcription of the text which Justin used : but since the two phrases, eBwXo ha{.\i.ovluiv and avro tov FROM THE SEPTUAGINT. 193 ivXov, which were certainly in Justin's text, though they are absent from the longer quotation in the Trypho are found in the quotation in the Apology, it may be assumed (i) that the two texts were originally the same, (2) that the Apology represents the text which Justin used. It may further be noted that the text in the Trypho corresponds, almost exactly, to the Vatican text of the LXX. Psalter, and represents the same tradition as that text: whereas the text in the Apology corresponds more nearly to that of I Chronicles. (In addition to the longer quotations, w. 1-3 are quoted in Tryph. 74, v. 5 in Tryph. 55, 73, 79, 83, V. 10 in Tryph. 73.) The following is a detailed examination of the quota tions : w. I, 2. The form of these verses in the Psalter (= Trypho) is atrare rm Kvpi'm aapa Kaivdv, aaare ra Kvplia irdaa fj yfj' aaare rm KVpla, evXoyrjaoTe rd ovopa airov, eiayyeXl^eaBe fjpipav i^ fjpipas rd aarfjpiov airov. There is no noteworthy variant. The form in i Chronicles and the Apology is shorter : aaare ra Kvpt'm TrSo-a ^ -y^' dvayyei'Xare e'| fjpipas els fjpipav rd aarfjpiov [so Codd. AS and most cursives : Cod. B and some cursives aarrjplav] airov. V. 3. The form in most MSS. of the Psaker (= Trypho), is dva-yyet'Xare [tiTra-yyeiXare] ev rots eBveai r^v bd^av airov, iv irdai rois Xaols rd BavpAaia airov : Cod. A', the Verona Psalter, and Tryph. 74, omit the first half of the verse, making e'v n-ao-t Bavpdaia airov coordinate with rd aarfjpiov as an object of eiayyeXl^eaBe in V. 2 . The whole verse is omitted in the Apology, and in Codd. ABS, and several cursives, in i Chronicles : the MSS. which contain it read as in the Psalms with the substitution of i^rjyelaBe for dvay- yelXnre. V. 4 is the same in all four passages : except that i Chronicles and Justin agree with about 80 cursive MSS. of the Psalter in reading VTrep Trdvras instead of iirl irdvras. V. 5. The form in almost aU MSS. of the Psaker (= Trypho) is OTI iravres oi Bedi rav iBvav baipdvia, d bi Kipios rois oipavois iirolrjaev. O 194 ON EARLY QUOTATIONS The form in I Chronicles is drt Trdvrcs ot ^eoi rmv iBvav elbaXa Kai o Beds fjpav oipavois [ABS ovpavdv] iirolrjaev : the Apology (so also Tryph. 55, 73, but not 79, 83) substitutes etSmXa baipovlav for eiSmXa, and follows with d Se Beds rois oipavois iirolrjaev. The phrase e'lSmXa baipovlav is supported by Iren. Vet. Interp. 3. 6 alone among early Latin authorities, and by Clem. Alex. Protrept. c. 4 alone among early Greek authorities : etSmXa is used elsewhere, but Satpdvta is not, as a translation of D77?<. The phrase in Justin, if notwithstanding its absence in Tryph. 79, 83 it be really his, is perhaps an intentional combination of the two readings. V. 6. The form in the Psalter (= Trypho) is i^opdXdyrjais Kal iipaidrrjs evinriov airov, dyiaaivrj Kal peyaXorrpirreia iv ra dyidapari avrov. The form in most MSS. of i Chronicles and in the Apology is 8o'|a Kal eiraivos Kara irpdaairov airov, laxis Kal Kaixrjpa iv rdirto airov [Apol. e'v TOTrm dyidaparos airov, Codd. I9, 93, 108 e'v rm dyidapari airov, Codd. 106, 120, 134, 144, 236, 243 e'v TOTrm dyt'm avrov]. The form of the last clause in Justin seems to be a combination of the readings of the Psalter and of Chronicles : as in the preceding verse. V. 7 is the same in the Psalter and i Chronicles, except that the former reads iviyKare and rt'pjjv where the latter has SoVe and laxiv. But in the Apology, which otherwise agrees with i Chronicles, Justin has the remarkable reading Sdre rm Kvpi'm no -irarpl rav axiviav for Sore rm Kvpt'm at Trarpial rmv iBvav. The Origin of this reading may probably be traced in Codd. BS of the passage in 1 Chronicles, which read n-arpt for at irarpia'i. Justin may have found a similar reading in the copy which he used : and irarpl rmv iBvav being an unusual expression was changed to rm Trarpl rmv aimvmv, a phrase which may be compared with the current philosophical phrase rm irarpl rav dXav. In w. 8, 9, 10 the form in the Psalter (= Trypho) is — 8 iviyKare ra Kvpleo bd^av dvdpan airov, dpare Bvalas Kal elairopeieaBe els rds avXds adroB" 9 irpoaKvvrjoare ra Kvpim e'v avXj dyia avrov, adXevBrjTa aird irpoainrov airov irdaa fj yfj. 10 eiTrare e'v rots eBveaiv 'O Kipios i^aalXevae, Kai ydp KarapBaae rfjV o'lKovpivrjv, ffris oi adXevBfjaerai, Kpivel Xaois iv eiBvrtfri. FROM THE SEPTUAGINT. 195 The only noteworthy variant is in v. 10, where AS^ and most cursives read on Kipios : BS^ are supported in reading 6 Kvpios by the short quotation in Tryph. 73, and by the Old Latin. The form in most MSS. of i Chronicles is — 8 Cod. A: [Codd. BS omit] Sdre rm Kvpla bd^av dvdpan airov, Xafiere bapa Kal iviyKare Kard irpdaairov airov. Kal irpoaKwfjaare Kvpm [Cod. A ra k.] iv aiXals dylais airov. 9 (jio^ijBrjra dird irpoainrov airov irdaa fj yfj, KaropBarfjra [S^ Kal Kar.] fj yfj Kal pfj aaXevBfjra. 10 eirjipavBfjra d oipavds Kal dydXXidaBa fj yfj Kal elirdraaav iv rois eBveaiv Kipios fiaaiXeiav [Cod. A e/Sao-i'Xevo-ev] . The form in the Apology is — 8 XdjSere x^P"* *"' elaeXBere Kara irpdaairov airov, Kal irpoaKvvfjaare iv rals aiXals dylais airov' 9 (jio^rjB^ra drrd irpoainrov airov irdaa f] yfj, Kal KaropBarfjra kcu pfj adXevBfjra. 10 eicjipavBrjraaav iv rois eBveaiv' d Kipios i^aaiXevaev dird rov ^iXov. The noteworthy points in this text of the Apology are (i) the agreement with Codd. BS in the omission of the first clause of v. 8, (2) the use of x'^P" for bapov or Bvala as a translation of 'll^^P : this would be even more important if it were certain that Justin knew Hebrew : (3) the omission of e'tn-are in v. 10, which it is certain that Justin read, inasmuch as he twice quotes e'tTrare e'v rots eBveaiv in Tryph. 73 : if this be restored, it may be assumed that the subjects of ei(jipavBfjraaav in his text were d oipavds Kal fj y^, as in I Chronicles : (4) the reading tin-d roB |vXov, for which see above, p. 189. It will be noted that, in the form of the psalm in the Psalter, (i) the two members of vv. 8, 9 respectively give an intelligible antithesis, (a) the words Kat yap . . . aaXev- Orj(TeTai in v. 10 not only destroy the poetical structure of the passage, but also introduce an idea which is not germane to the rest of the verse. It will also be noted that the clause of v. 8 which is found in Cod. A in i Chronicles similarly destroys the parallelism of that verse, and that its O 2 196 ON EARLY QUOTATIONS' omission, as in Codd. BS and the Apology, gives to vv. 8, 9 a perfect poetical structure and an intelligible sequence of ideas. It seems very probable that the words came into this place in the Psalter from the similar passage in Ps. a8 (29). a : that when they had become an ordinary part of the' text, the second clause of v. 9 was omitted to restore the lost parallelism: and that subsequently the second clause of v. 9 was reinserted, in a wrong place, between the two clauses of v. 10. The antithesis which is found in I Chronicles, and probably also in Justin, between the two clauses of v. 10 is confirmed by Ps. 96(97). i. II. Quotations from Isaiah. The quotations are very numerous, as may be expected in a writer who deals so largely with the Messianic con troversy. They are almost always worth study, and in some cases will be found to make material contributions to the textual criticism of the LXX. Some of the more im portant quotations occur more than once : but it is rarely the case that such double or triple quotations agree through out : in some instances the scribe has apparently copied out a current text, in others he has preserved Justin's own text. It may be noted that the very fact of such variations in the case of double quotations confirms the view which has been advanced above as to the inexpediency of drawing in ferences from the existing MS. of Justin's text in the case of single quotations, except where Justin's commentary makes his readings certain. The following are examples of the contributions which Justin's quotations make to the textual criticism of Isaiah : Is. 3. 10. The LXX. reading is bfjaapev rdv bUawv on biaxprjaros ^piv e'o-rt: there is no variant. Tryph. 17, 133, both of which are long quotations, have bf\aapev, but Tryph. 136, 137, both of which FROM THE SEPTUAGINT. 1 97 are short quotations, have dpapev, and in 137 Justin remarks upon the reading, saying that dpapev is the true reading of the LXX. and bfjaapev the Jewish reading : he adds a remark, which is important for the consideration of other passages besides this, that earlier in his treatise, i.e. in c. 17, he had himself quoted the Jewish reading by way of concession to those with whom he was arguing. It may be noted that Barnabas c. 6 has Sijo-mpev; Hegesipp. ap. Eiiseb. H. E. 2. 23, 15, and Clem. Al. Strom. 5. 14, p. 714, have dpapev: TertuU. c. Marc. 3. 22 has auferamus, but Jerome in Isai. 3, tom. iv. p. 57, has alligemus. Neither reading is a translation of the Hebrew text as we have it : but the fact that the Jews had and insisted upon a translation which impUes another text, is an indication that the Hebrew text of the passage as we have it is not identical with the Hebrew text of the second century. The fact that there are no variants in the MSS. of the LXX. is important in its bearing upon the tradition of the LXX. text : it confirms the view that we owe that text to Jewish rather than to Christian scribes. Is. 7. 10-17 is quoted at length in Tryph. 43, 66 : v. 14 also in Apol. 33, and v. 14 a in Tryph. 67, 71, 84. In V. 10 there is no variant : in v. 1 1 Justin's MS. supports the reading rov Beov of Cod. S and 10 cursives as against Beov : in v. 12 there is no variant : in v. 13 the addition of 'Ho-auis to etTrev is sup ported, and iiKovere is read for oKovo-are. In v. 14 Tryph. 43 reads KoXiaerai (perhaps by a not uncommon scribe's error for KaXe'o-ere, which is found in Cod. XII and several cursives, and in the Old Latin), and Tryph. 66 reads KaXiaovai (which is found in several cursives and is the common reading in the Greek Fathers, no doubt on account of its being the reading of Matt. i. 23) : the same two quotations in the Trypho, and also the short quota tions in 67, 71, 84 have e'v yatrrpl Xfjijrerai, which is read in Codd. AS, XII, 26, 41, 90> 106, 144, 239, 306. But Apol. 33 has the singular reading tSod fj irapBivos iv yaarpl e|ei KOI re'gerai v!dv Kal ipovaiv irrl ra dvdpan airoi Meff fjpav d Beds. The reading e'v yao-rpt e"|ei is repeated in the same chapter in a way which shows that Justin must have read it, for he uses avXXa^elv to explain it : and the passage is the more remarkable because Justin lays stress on giving it adroXelet', ' word for word.' The epovtrt is perhaps the source of the KoXeVovtrt in Matthew: but otherwise there is no trace of this 198 ON EARLY QUOTATIONS translation of the second clause of the verse, which is perhaps a unique survival of a lost Targum. In V. 15 Tryph. 43 agrees with the current text of the LXX. in reading Kal iKXi^aaBai, but Tryph. 66 agrees with AS^ and 1 7 cursives in reading iiiXi^erai. In v. 16 both quotations agree with AS^ and 14 cursives in read ing rov before iKXi^aaBai : in the same verse Tryph. 43 reads direiBel irovrjpd for the current LXX. reading dTret^ei irovrjpla : only two cursives have a variant, viz. Codd. 93, 305 which read irovrjpiav, and the early Latin quotations read non credit (credet, credidit) malitiae, or (Iren. Vet. Interp. 3. 21) non consentiet nequitiae. But the translation in August, lib. 8 de Gen. ad lit., tom. 3. 237 contemnet malitiam, taken in connexion with the use of the accusative case in Justin and two MSS. of the LXX. and with the fact that tiTrm^eTv is frequently used as the translation of DXD, ' to despise,' gives a plausibility to Wolf's conjecture that tin-et^ei is a scribe's mistake for tiTrm^et. But in v. 16 both quotations agree in inserting c. 8. 4, and it is evident from Tertull. c. fud. 9, p. 141, c.Marc. 3. 12, p. 673, that the insertion existed in the text which TertuUian used. It may be that the insertion is due only to a scribe's reminiscence of the inserted passage, which has part of the same protasis, Trplv fj yvavai rd iraiblov . . . . , as a clause of V. 16 : but this does not altogether explain the fact of its being so far recognized as to be used with emphasis in the Judaeo-Christian controversy. Is. 29. 14 is quoted thrice, Tryph. 32, 78, 123 : in each case with a slight variation which may be compared with both the LXX. and with the quotation of the passage in i Corinthians i. 19. LXX. ajroXm r^v ao(jilav rmv aocjiav [several CUrsiveS add airov, or avrmv] Kal r^v avveaiv rav avverav [the Same CUrsiveS add airov OX avrmv] Kpiijfa [Cod. 301 d^erijo-m]. I Cor. 1 . 1 9 OTroXm T^v ao(jilav rmv ao(j}av Kal rfjv aiveaiv rmv rrvverav dBerfjaa. Tryph. 32 dcjieXa rfjV aorjiiav rav aoijiav Kal rijv (riveaiv rav avverSiv airav Kpi^a. id. 78 dcjieXai rfjV aorjilav rav ao^av airav rfjV be aiveaiv rmv trvvermv dBerfjaa. id. 123 diroXa rfjV aoiplav rmv ao((iav Kal rfjv aiveaiv rmv (rvverav Kpiijfa, The reading d^eXS is supported by Tert. c. Marc. 3. 6, p. 670 FROM THE SEPTUAGINT. 199 auferam sapientiam sapientium illorum, ibid. 5. 11, p. 793: but the same writer also shows the existence of various readings, for ibid. 4. 25, p. 719 he hdiS perdam sapientiam sapientium : at the same time it must be noted that aTroXXvm is the ordinary translation of 1?^, and that d((iaipia is never elsewhere used as the translation of it. The addition of avrmv to ao^av, in c. 78, and to avverav in c. 32, is in harmony with the Hebrew, and is supported by good cursives of the LXX. : the omission of the words both in i Corinthians and in the uncials of the LXX. is probably due to an adaptation to the immediate purpose of the writer. Is. 42. 1-4 is quoted in Tryph. 123, 135, and the quotations which differ in many respects from each other, so that they cannot both be due to the scribe's transcription from a current text, have some points of interest in relation to the simUar quotation in St. Matt. 12. 18-21. The following is a detailed comparison of the four texts : LXX. St. Matt. 12. 18-21. Tryph. 123. Tryph. 135, cm/3 [Codd. 'laKm/3 laKmjS 106, 302, 305 iSov 'loKm/S] d 180V d TTOis pov d ttois pou dvri- d Trais pov dvri- Trals pou dvriKfj- dv fjpenaa- Xfjijropai airov, Xfjijfopai airov' ^opai airov' 'lo-paijX d e'KXex- d dyaTrijrds pov 'lapa^XiicXeKrov Kcd'lapafjX d ck- rds pov irpoabebi- [ets] dv i)dSdKi/o-ev poV XeKro's pov Trpoo-- |aro avrdv ^fux^ fj ^vxv poV ^^i"'^<- "^o" V pov- "^^^ '""'¦ ebaKa rd TrveBpd Bfjaa rd TrveBpti ^>70-m rd TrveBpd Se'SmKO rd TrveB- pov eTr' airdv, pov iir' airdv pov eTr' airdv pd pov iir' airdv Kp'iaiv rois eBve- koi Kpt'o-iv rois K(ii Kpiaiv rois Kal Kpiaiv rots 41, 87, 91, 97, 106, 228, 308, 309, avv- reBXaapevov] ov ov Kared^ei kcli oi Kared^ei Kal oi avvrplijrei Kal avvrpiijfei, Kal XI- Xlvov TV(jidpevov Xlvov TV(j}dpevov Xlvov Tv(iiopivov vov Kairvi^dpevov oi [D ou pfj] oi pfja^iaeidXXd oi a^iaet eas oi ov o-/3eo-et dXX' ets a^eaei eas dv eK- ets dXfjBeiav e'|ot'- vikos i^o'iaei Kp'i- dXrjBeiav i^olaei /3d|3ou trou ras crap/cas p-ov : (a) in Ps. 31 (aa) it is trui'aycoy^ •novrjpevojj.evwv -rt^piiayfiv fie. In other words the quotation is not from the LXX. but from a psalm based upon the LXX. : but it possibly has a critical value in that it may help to solve the difficulty which the words Ka6-qXca(r6v fiov Tas (rdpKas present in Ps. 118(119). These words are not in any sense a translation of the Hebrew, which means 208 ON COMPOSITE QUOTATIONS ' My flesh trembleth for fear of thee : ' and they have no appreciable bearing upon the context. They must have been in early MSS. of the LXX. because they are trans lated in the Old Latin versions ' Confige (infige) timore tuo carnes meas : ' and Hilary, Ambrose, and Augustine com ment upon the unusual expression. A clue to the original reading is afforded by Aquila's translation fjXcaOrf . . . .¦fj aap^ fiov : and it may be conjectured that the present reading is due to a scribe's recollection of the composite psalm which Barnabas here quotes, or possibly adapts. (a) c. XI. In c. II is a passage composed of Jerem. a. i3, 13 and Is. 16. I, a : Xeyet ydp d irporjifjrrjs (Jer. 2. 12)' eKarrjBi oipavi, Kal iirl roira TrXeiov (fipi^dra fj yfj on Suo Kal irovrjpd iirolrjaev d Xads ovros' ipe iyKariXiirov irrj- yfjv ^afjs Kal iavrols apv^av fioBpov Bavdrov' (Is. 1 6. l) pfj irerpa eprjpds eanv ro opos ro ayiov pov 2tva ; eaeaBe ydp as irereivov voaaol dviirrdpevoi voaaids dfjlrjprjjiivrjS. The critical interest of the quotation is considerable : the text of the quotation from Jeremiah is in some points nearer to the Hebrew than the LXX. is, but the substitution of jSoOpov davarov, ' an empty pit into which they will fall and be killed,' is a complete change of the metaphor : the text of that from Isaiah is nearer to the LXX., and preserves the points in which the LXX. dififers from the Hebrew : it may therefore be presumed to be quoted from the LXX. If so, it afifords an important correction of the LXX. text : for whereas all the MSS. of the LXX. have 2LVj Ta7s ¦yXtucJ'cratff avTwv ^boKioixrav' -^•f- [13(14)- 3:] 139 (140). 4. los acrTnocov vno to, Pj. [13 (14) 3:] 9. 28, (10. 7). OU apds TO (TTOfxa avrov yefiei koi TriKpias' [/".r. 13 (14). 3] Is. 59. 7,8. ot be irdbes airav ra- Xivoi iKxeai aipa [Ps. 13 (14). of ets 01 TrdSes airav iKxiai aipa]. Rom. 3. V. 10. oiK eanv blxatos oibe eis. Tryph. 27. vv. II, 12. OUK eanv d avviav, oiK 'eanv d iK^rjrav rdv Beov' iravres i^iKXivav, dpa iravres (ydp) i^eiiXivav, fjXpeiiiBrjaav, dpa [MS. apci] fjxpeiii Brjaav' oiK eanv d iroiav XPV' oiK eariv d irvviav, arorrjra, oiK 'eanv eas oiK eanv ems ivos' ivds' V. 13. rdcjios dveifypivos d rals yXaaaais airav XdpuyJ aurmv, e'SoXtoBoav, rats yXmo-o-ats aurmv rdipos dveaypevos d eboXiovaav' Xdpvy^ airav' ids darrlbav iird rd toy do-TTiSmp uTrd rd Xei'X); airSiV X^lXrj airav' V. 14. Sv rd ardpa dpds Kal iriKplas yepei' VV. 15, 16, 17. ofeis ot TrdSes airav iKxiai aipa' FROM THE SEPTUAGINT. 211 (rvvrpippa Kal avvrpippa Kal raXai- aivrpippa Kal rdXai- rdXaiirapla iv rals dbols irapla iv rals dbols irap'ia iv rals dbols avrav, airav, airav, Kal dSdv elpfjvrjs oiK kcli dbdv elpfjvrjs ouk koi dSdv elpfjvrjs oiK iiSao-f -P-f- 35 (36). I b. eyvaaav' eyvaaav V. Ii OVK eo-n (jio^os Beov oiK ean (jidffos Beov arrevavn rmv drjiBdXpav dirivavn rmv drjiBaXpav avrov. airav. There can be no reasonable doubt that the text of Ps. i^ (14) has been tampered with to make it agree with the quotation by St. Paul. The verses and words inserted above in square brackets are not found either in the Hebrew or in the majority of MSS. of the LXX. : they are found in BS^, but omitted by AS^ and 94 cursives. Jerome, Praef. in Isai. 57, tom. iv. 667, writes on the subject of their in sertion, and says that all Greek commentators obelized them, and so admitted that they were not in the original text of the LXX. but in tho Yioivfj. (3) Tryph. c. XXIV. In Tryph. 34 are two quotations which might be con sidered to be one, except that the introduction of the phrase ySoS 8ta 'Hcratou appears to make a distinction be tween them. The second quotation is from Is. 65. i, a, 3 «. The first quotation is composite and is drawn partly from Is. 2. 5, 6, 9 and partly from unknown sources : SeBre aiv ipol iravres oi (jiofioipevoi rdv ^eov, 01 BiXovres rd dyaBd 'lepovaaXfjp Ibelv" SeBre iropevBapev ra (jiarl KvploV avfJKe ydp rdv Xaov airov rdv oikov 'laxa^' SeBre Trdvra rd eBvrj avvaxBapev els 'lepovaaXfjp rfjV prjKeri iroXepovpivrjv Std rds dvoplas rmv Xaav, P 3 212 ON COMPOSITE QUOTATIONS The source of the first strophe is unknown. The second strophe is from Is. 3. 5 ^, 6 a, with 'laKio^, as in many cursives, instead of 'la-pa^X which is read by Codd. ABS. It is also evident that di-^Ke is used by Justin in the sense of 'par doned,' as in Is. I. 14 ovKeTi avqcroo ras apLaprlas vfiSiv : but that is clearly not the sense in which it is used by the LXX. here, or in which Justin himself uses it in a more exact quotation of the passage in Tryph. 135 : the Hebrew ttfei, and the context require it to mean 'forsook.' The source of the third strophe is also unknown. The three strophes evidently form part of a fine poem, a relic probably of the Judaeo-Christian poetry, of which the Sibylline Books are almost the only other remaining monument. (3) Apol. I. c. LII. In the First Apology c. 5 a is a passage which, though assigned to Zechariah, differs so widely from the text of Zechariah as to be in reality a composite quotation, into which some passages of Zechariah enter. I evreXovfiai rois riaaapaiv dvipois avvd^ai rd eaKopiriapiva reKva, evreXoBpat rm ^oppa (jiipeiv Kai ra vdra pfj irpoaKoirreiv' 5 Kat rdre ev lepovaaXfjp Korrerds peyas, oi Koirerds aropdrav ^ p^etXemv, dXXd KOTrerds Kapblas' Kal ov prj axiaaaiv airav rd ipdria, dXXd rds biavolas' 10 KO'^ovrai (jivXfj irpds (fivXfjV' Kal rdre d^ovrai els dv i^eKevrrjaav Kal ipovaC rl Kvpte iirXdvrjaas fjpds dird rfjS dbov aov ; fj bd^a rjv eiXdyrjaav oi irarepes fjpav iyevfjBrj fjplv els dveibos. U. I, 2 are a reminiscence, but not a quotation, of LXX. Zech. 2. 6 eK rav reaadpav avepav ToB ovpavov o-vvd^m vpds, Xeyei Kvpios. FROM THE SEPTUAGINT. 213 11. 3, 4 are a similar reminiscence of LXX. Is. 43. 6 epm rm fioppd 'Aye, Kal ra At/31 M77 KtiXve. 1. 5 resembles Zech. 12. 11 peydXwBfjaerai d KOirerds e'v 'lepovaaXfjp. U. 6, 7 cannot be traced. 11. 8, 9 resemble Joel 2. 13 biappfj^are rds KopSt'as ipav Kat piy rd tpdrta ipav. 1. 10 expresses the same idea as Zech. 12. 12 Kal Kdferai fj yfj Kard (jivXds ^vXds. 1. II is a translation of Zech. 12. 10 : whether it is that of the LXX. is uncertain : the majority of the MSS. in that passage have the singular reading im^Xeijfovrai irpds pi dvB' Siv KaTiopx-qo-avTo, which Jerome notes as having arisen from a mistake of the Seventy, who confounded npn from liZ"], 'to pierce,' with ^'^P'^ from Ig"!, 'to dance': but (i) Codd. 22, 23, 26, 36, 57, 62, 68, 86, 87, 95, 97, ri4, 157, 185, 228, 238, 240, some of which, e.g. 26, 86, are of authority, read i^eKevnjaav ; (2) i^eKevrrjaav was read by the Greek Fathers, e.g. Clem. Alex. p. 984, and hence also in ps.-Ignat. ad Trail. 10 ; (3) it was read in the recension which underlies the Latin version used by Tertullian, who uses pupugerunt or compugerunt in contexts which show clearly that he is quoting Zecharias, e.g. c.fudaeos c. 14, p. 148, c. Marc. 3, p. 671, by Cyprian Testim. 2, p. 294, and by Lactantius Instil. 4. 18. It may reasonably be supposed that St. John's quotation, c. 18. 37, is from the same recension : it may also not unreasonably be supposed, from the use which was made of the quotation in the Judaeo-Christian contro versy, that the alteration in the text of the LXX. was from i^eKevrrjaav to Karapxfjaavro, and not the reverse, and that it was made by Jews and not by Christians. This hypothesis will be stUl more probable if it be true that the LXX. text has been handed down by a Jewish rather than by a Christian tradition. 1. 12 is a quotation of LXX. Is. 63. 17. U. 13, 14 are a quotation of LXX. Is. 64. 11 with the exception of the substitution of ets dveibos for irvplKavaros : the LXX. text of the passage is quoted exactly in Apol. i. 47, which is one of many indications that this cento was a separate poem. It may be noted as a common feature of all these quota tions, whether from Clement, Barnabas, or Jusrin, that they are introduced by the same formulae which are used for quotations of single passages of the canonical books. The 214 ON COMPOSITE QUOTATIONS FROM THE SEPTUAGINT. formulae are, in Clement, (i) Xe'yet [sc. to dyiov irvevpia], (a) 8ta TOV nve'Vfi.aTos tov dylov ovrois irapaKaXelrai fifias, (3) Xeyet ydp fj ypa(l)'rj, (4) yeypairrai ydp, (5) ovt(os (prjcrlv 6 dyios Xoyos. In Barnabas, (i) Xeyet 6 Trpoc^-rjTe'vciiv eir' a-yr&J, (a) Xe'yet o Trpo 160, 161, 250, 252, 255, 256, 257, 260, 261 jravra a iirolrjaev, Codd. 106, IIO, 137, 139, 147, 248, 249, 255, 258, 259 irdvra re d iirolrjaev, Codd. I38, 251, 254 irdvra daa iirolrjaev : since ore folloWS in the next verse, and since the Hebrew TN requires rdre (which Theodotion has) in v. 27, it may be conjectured, in face of the great variety of readings, and not out of harmony with it, that ore was read here. In v. 25 the missing translation of ]?f^ may be supplied by fjroipaae, since the same Hebrew verb is translated by iroipd^eiv in the song of Hannah, i Sam. 2. 3. In v. 26 the missing translation of "'?'?? is clearly, as elsewhere, verra and that of pH may be rrpdaraypa, as in c. xxvi. 10 : the translation of nipp ftn? Tji'll was probably 6Sdv re Kvboipav as in c. xxxviii. 25. In c. xxix. 10, II the words Vl^^l'l '""VP?* I?.'^ '"? are translated, (l) 01 Se (iKovo^avres ipaKapiadv pe, (2) more literally, ort ous fJKOvae Kal THE LXX. TEXT OF JOB. 219 ipandpiai pe : the first of these translations takes the place of the translation of ^N3nj nn;3^-^ip, ' the voice of the nobles was hid ' : and it, rather than the second, is likely to have been the LXX. translation because the noun [tN (in the dual) is translated by the verb oKouetv elsewhere, viz. c. xiii. 17, Ezek. ix. 5 : x. 13. Cod. 248 obelizes v. 1 1, the Syr. Hex. and Sahid. obelize vv. 10 ,5, 1 1 a. These facts taken together seem to point to the existence of an earlier text, and the simplest hypothesis as to its form is that v. 1 1 in the Hebrew is a duplication of v. 10, and that vv. xob, 11 tz in the Greek are a duplication of vv. ^b, 10 a. ii. It is conceivable that some of the divergences are due to the circumstances under which the translation was originally made. It was made after Judaism had come into contact with Greek philosophy. It may be presumed to have been intended not only for Greek speaking Jews but also for aliens. The tendency, which found its highest literary expression in Philo, to show that Judaism was in harmony with Greek culture, may have influenced the mind of the translator, and led him to soften down some of the vivid Semitic anthropomorphisms, and throw a veil over some of the terrors of the law. Even in the Pentateuch which from its greater sacredness, and from its liturgical use, was translated with especial fidelity, a paraphrase or circum locution sometimes takes the place of the literal expression of an idea which a philosopher would have found difficult to assimilate : and it is natural to expect that a poetical book, to which no idea of special sanctity was attached, and which had no liturgical use, should be translated with some freedom. But the hypothesis of the intentional omission of passages which were out of harmony with the Hellenized theology of Alexandria, though it may in some cases be true, is inadequate, because, in the first place, it would account for only a small proportion of the passages which were absent from the original version : and because, in the second place. 2 20 ON ORIGEN S REVISION OF many passages which remain have the same theological character as those which are omitted. The same remarks would apply to the hypothesis that the omissions are due to the difficulty of the language in certain passages : it would account for only a few of the obelized passages : it would not explain the fact that many passages are omitted of which the translation is easy, and that many remain of which the translation is difficult. Two other hypotheses remain : the one is that the book was more or less arbitrarily curtailed by the translator : the other is that at a time subsequent to its first translation the original Hebrew text was amplified, and that the original LXX. text represents, in the main, this original Hebrew. The first of these hypotheses is improbable, nor does it admit of either proof or disproof. The second is not without its difficulties, but it at least bears examination. I propose in the following pages to test its truth, and its sufficiency as an explanation of the facts, by enquiring how far the passages which Origen inserted can be omitted without detriment to the argument of the poem. The passages to which the hypothesis is chiefly applicable occur in the third (c. xxii-xxxi) and fourth (c. xxxii-xxxvii) groups of speeches : but there are also some passages in the second group (c. xiv-xxi) and in the fifth (c. xxxviii-xlii. 6). I propose to give some examples from the second and third groups, but to deal mainly with the fourth, the speeches of Elihu : there is the more reason for doing this because the speeches of Elihu are, from the point of view of a critic, the most interesting portion of the book, and because it is hoped that the hypothesis which is here adduced may help to solve some of the more difficult problems which the criticism of those speeches involves. THE LXX. TEXT OF JOB. 22 1 i. The second group of Speeches : c. xiv-xxi. c. xvii. 3-5. vv. ^rS a are obelized in Cod. Colb. and in the Sahid. : vv. z-5 in Cod. Marm. : vv. 3 (5, 4 3, 5 « in Syr.-Hex. The obelized words are difficult of explanation in both the Hebrew and the Greek : their omission gives a con secutive sense which is even clearer in the Greek than in the Hebrew. It may be noted that the Greek and Hebrew of V. a are quite different : but since the Greek is in harmony with the sense of the non-obehzed verses i, 6, 7, 8 it may be supposed that it represents a lost Hebrew verse, which was displaced when vv. ^iS were inserted : in other words V. a in the Hebrew belongs to the added portion, but in the Greek belongs to the original. I dXeKopai ^ irveipan (jiepdpevos, I am consumed, being agitated in spirit (P) : biopai be Ta(j}fjs Kal oi rvyxdva' I pray for the grave, and obtain it not. 2 Xlaaopai Kapvav, I am voeary with entreating. Kai Tl iro'irjaas ; And what hast thou done ? 3 eK\e\liav 5e pov rd vrrdpxovra And strangers have stolen my dhXorpioi' goods, Tts ianv euros ; tJ x^'P' pov Who is this one ? let him strike avvSeBfjTai' hands with me : 4 OTt KapSlav avrSiv expv^as diro For thou hast hid their heart tppovfjseas, from understanding : Sid TOVTO ov pfj vi/i&aris aureus- Therefore shalt thou not exalt them. ' In this, as in the other quotations in this chapter which are arranged in parallel columns, inasmuch as neither a critical discussion of the meaning of the variants of the Greek text nor a philological discussion of the meaning of the Hebrew would be pertinent to its main point, (i) the LXX. is quoted, except where otherwise specified, from the Sixtine text, (2) the Revised English Version has been followed wherever the meaning of the Hebrew approximates to that of the Greek. Where the Hebrew text varies to any great extent from the Greek, an independent translation of the latter has been given. The Roman type indicates the Revised Version, the Italic type indicates an independent translation of the Greek : the larger type indicates what the author believes to have been the original text of the book, the smaller type the passages which he believes to have been added. 222 ON ORIGEN S REVISION OF 5 TJj peptSi dvayyeXet KOKias, ? dea\pol Si ecj)' vlois erdnrjaav Even the eyes of his children failed : 6 eBov be pe BpiXXrjpa iv eBveai, Thou didst make me also a by word among the people : yiXas be airois diri^rjV And I became a laughing-stock to them. 7 ireirapavrai ydp air dpyfjs ot Mine eye also is dim by reason dovs dmj- veyxerj, real avrds errl aapaiv ijypvnvrj,. aev. So that I know you. That with boldness ye set upon me : So that ye will say. Where is the house of the prince ? And where is the shelter of the tents of the wicked ? Kc asked them that go by the way, And their tokens ye shall not estrange. That the evil man is reserved to the day of calamity. That they shall be led forth to the day of wrath. Who shall declare his way to his face? And who shall repay him what he hath done ? Yet hath he been borne to the grave, And hath kept -yatch over the tomb; THE LXX. TEXT OF JOB. 223 33 eyXvKdvBrjaav air$ x^'«« The cup of the brook have been Xeipappov g^eet unto him, naibn'iaa airod rrds dvBparros And all men shall draw after avreAeuo-erai, him, Kal iprrpoaeev airov dvapiBprj- As there were innumerable before "'¦ him : 34 irais be wapaKoXelri pe Kevti ; How then comfort ye me in vain? TO be ipe KarairavaaaBai d(fi' And rest for me from you is there vpSv oibev. none. ii. The third group of Speeches : c. xxii-xxxi. c. xxiv. 140-18 a. These verses are obelized in Codd. Colb. Marm., and in the Syr.-Hex. and Sahidic : so also in Cod. Vat. except V. 14c, and in Cod. Bodl. except -w. 14^:, 15^2:, b. The omission of the obelized verses gives an intelli gible sequence of ideas. In LXX. v. 13 Job enquires why God does not visit the wicked who oppress the poor and know not the way of righteousness. The answer is at once given in LXX. v. 14 a, b, that when He takes cogni zance of their deeds He delivers them over to darkness : and this idea of punishment is continued in v. 18 b, 'may their portion be cursed upon earth, and their fruits be withered.' The insertion of the obelized section, on the contrary, interrupts the sequence, and appears almost like a digres sion leading off from the double sense of o-kotos. In v. 14^ it is used in the sense of ' Sheol,' but in v. 14 c it is ap parently taken in the sense of ' night,' and this leads to the thought of the thief and the adulterer. The entire absence of correspondence between the Greek and the Hebrew in w. 13 a, 14 a, b, 18 c, 19, 20 a, b makes it possible to suppose that the introduction of the obelized 2 24 ON ORIGEN S REVISION OF section led to changes in the verses immediately preceding and following it. 13 OUTOS Se Sta rt roirav eiriaKorrfjv Why has he not made a Visitation oi neirolrjrai ; for these things ? irrl yfjs dvrav airav Kal oiK Upon earth they Were, and they iireyvaaav, acknowledged him not, 14 oSov Se biKaiaavvrjs oiK fjbeiaav But the way of righteousness they knew not, oibe drpairovs airfjs iiropeiBrj- Neither walked they in the paths aav. thereof. yvour Se airav ra epya. But ivhen he took knowledge of their works napebaKev airois eis aKoros, He delivered them Over to darkness. Kal vvKTos earai ais KKerrrrjs' And at night he shall be as a thief : 15 Kal d$aXpds poixov e(pvXa^e The eye also of the adulterer OKoros, waiteth for the darkness, Xiyav, Ou irpovofjoei pe d(peaX- Saying, No eye shall see me, p6s, Kal drro«pv0fjv rrpoaiirrov eSero' And he pntteth a covering on his face : 16 tiiipv^ev ev OKorei oialas, In the dark they dig through houses, ypipas 'eaBopiv, going into the pit, Kal fj ^arfj pov evaov Kal eyii elpi XaXfjaai. Hold thy peace and I will speak. 32 ei ei'o-i 0-01 Xdyoi, drroKplBrjrl If thou hast anything to say answer pof me : XdXrjOov, BeXa ydp SiKatoB^vai Speak for I desire to justify thee. ae. 3-3 et p^, ;3, ln'iKaids elpt. For Job hath said, I am righteous, d Kipios dirfjXXa^e pov rd Kplpa And God hath taken away my right : 6 iijfeiaaro be rm Kplpan pov And hath been false in my judg ment, 0iaiov rb PiXos pov dvev dSiKias. My wound is incurable, though I am -without transgression. 2 34 ON ORIGEN S REVISION OiF 7 n's dvfjp iliarrep 'IwjS What man is like Job TTicojv pvKrfjpiapov Ibarrep vSap Who drinketh up scorning like water 8 ovx dpaprdiv oibe dae^fjaas. Though I have not sinned nor dealt wickedly oibe [Codd. A, 23, or ouS' oXas Nor gone in company with the as in CS^ and most cursives] workers of iniquity, Koivavfjaas perd iroioivrav rd avopa rou iropevBfjvai perd daeffav So as to walk with wicked men. (a) vv. 33-33. The following verses are obelized : v. 22 3 in Codd. Colb. 255. v. 2 3 in Codd. Colb. Bodl. Marm., and in the Syr.-Hex. and Sahid. : it is omitted in the early Latin. v. 25 3 in the Syr.-Hex. and Sahid. vv. 25-34 in Codd. Colb. Marm. Bodl. vv. 28-33 iri Cod. Vat. and in the Syr.-Hex. and Sahid. The omission of the section vv. 33 (or aa)-33 would in no way affect the argument of the speech; the answer of Elihu in vindication of God against Job is fitly concluded with either v. 31 or v. 33, and in v. 34 he turns again to the ' men of understanding,' in the full assurance that they will say that Job has spoken without knowledge. 3. The third speech of Elihu, c. xxxv. In the third speech of Elihu there are two obelized passages, (i) vv. '] b-ioa, (2) vv. 15-16, (i) vv. J b-ioa. These verses are obelized in Codd. Colb. Marm., in the Syr.-Hex. and Sahid. : vv. 8-10 a in Cod. Bodl. The argument is made clearer and more pointed by the omission of the passage, which has no necessary connexion with the rest of the speech. THE LXX. TEXT OF JOB. 235 (3) vv. 15-16. These verses are obelized in Codd. Colb. Marm. Bodl., and in the Syr.-Hex. and Sahid. The passage, like the preceding, is in no way necessary to the argument : and the hypothesis that it is an addition to the original text is supported by the fact that the LXX. has a dififerent ending to the speech, viz. the clause of v. 14 KplQrjTi . . . fjv rtf iaxiovn [Cod. B dftouovn]. 32 Itti xetpSiv eKaXvipe (pws Kal evereiXaro riepi avrfjs ev diravruivrt' 33 dvayyeXet irepi airofj ipiXov avrov Kvpios, Krfjais Kal irepi dSiKias. u. xxxvii. I Kai d7rd rairrjs IrapdxBrj Tj KapSta jM>v Kal drreppirj eK rov rdrrov. 2 aKove [Codd. A, 23, 254, add 'Ictj^] oKofjV ev bp^fj Bvpov Kvpiov, Kal peXerij eK ardjjtaros avrov e^eXevaerat. 3 vnoKara iravrbs rod ovpavov fj dpxfj avrov, Kal rb (pws avrov eirl irrepvywv rfjs yfjs. 4 dirlaa avrov Pofjfferat tpwvy, Ppovrfjaet ev (pav^ vBpeus ai rov' Kal OVK dvraXXd^ei avrovs, on aKovaei (pavfjv avrov. 5 BpovrfjCei b iaxvpbs ev (pwv^ avrov Bavjmaia' iirolrjae ydp peydXa a oiK fjbei- pev, 6 avvrdaaav x'dvi Ftvou e'n-i yfjS, Kal xeipav ierds Kal xetpttiv verwv Svvaareias airov. 7 ev X^'/'^ ira^Tds dvBpiiirov Kara- aoJS avrov, 12 fcal avrbs KVKkdjftara diaarpe- kv OeepovXaOdiO, ch epya av rwv iravra offa dv evrei\T]rai av rois, 13 ravra avvTeraKrai irap" avrov km. rT)s yrjs J edv re eis iraideiav edv eis r^v yijv avTOv edv eis eXeos evpi^aei avr6v. And remain in their dens. Out of the chambers come forth ....(?) And from the extremities cold. By the breath of God ice is given And he steereth the water as he wills ?He spreadeth abroad the cloud of his light. And he himself will turn about its circuits : All things whatsoever he com mandeth ihem : These things are ordered by him upon the earth, "Whether it be for correction or for his earth Or for mercy, lu shall find him. It will probably be found, after a more minute com parison of the Greek text with both the Hebrew and the other versions, that, in this section, four poems, two of them original and two added, have been fused together. Each of the poems has the same theme, the greatness of God as seen in nature, and its effect on the mind of man. The first of the non-obelized, and therefore presumably original, poems seems to consist of c. xxxvi. aa, 33, 24a, and the section Sipav eOero Krrjveinv which is in some MSS. placed at the end of c. xxxvi. 28 and in others in the middle of c. xxxvii. 5. It may reasonably be supposed that this section forms the end of an enumeration of some of the works of God, which has been replaced by the added verses 36, 37, a8. The second of the non-obelized poems seems to consist of the fragments c. xxxvii. 5 b, 6 a, 7 b (?), 8, 9 a. It begins with the second half of a verse of which the first half R 3 244 ON ORIGEN S REVISION OF probably resembled the beginning of two other poems, viz. xxxvi. 3a «, 26 a. The poem, like the preceding, enu merates some of the works of God ; (compare the mention of the beasts in xxxvi. 38 and xxxvii. 8). The third poem seems to consist of the obelized passages c. xxxvi. 36, 37, aStz, b, 39, 30, 31, 33, 'i'^, 34 ( = xxxvii. i). It begins, like the first poem, with a declaration of the greatness of God, and proceeds to an enumeration of his works ; and it concludes with a description of the effect of the consideration of those works upon the mind of Elihu (kox airo ravrrjs eTapaydrj fj Kapbia p.ov, Kal aitepp-irj eK roC roTTov avTTjs) which is in apparent contrast with the effect on the mind of Job (c. xxxvi. 38 [xxxvii. 5] eirl tovtois namv o'liK e^iaTaral (rov tj hiavoia, ovhe 5taAA.ao"o-erat crov fj Kapbla airo crc&ixaTos). The fourth poem seems to consist of the obelized passages c. xxxvii. 3-5 a, 6 b, y a (and b ?), 9 b, 10-13. This poem is more fragmentary than the others, and contains at least two verses, iij 13, which in their existing form are not intelligible. It is probable that the remainder of the chapter, vv. 14-34, forms another poem : it contains many philological difficulties, but only one obelized verse, v. 18, and therefore it comes less than the preceding parts of the speech within the scope of this chapter. The result of the enquiry is that the hypothesis which was advanced at the outset explains satisfactorily the majority of the passages which Origen supplied from Theo dotion. In other words it seems probable that the book of Job originally existed in a shorter form than at present ; and that in the interval between the time of the original transla tion and that of Theodotion large additions were made to the text by a poet whose imaginative power was at least not inferior to that of the original writer. The additions are in THE LXX. TEXT OF JOB. 245 general harmony with the existing text, though they do not always exactly fit in to their place : nor is it likely that the difficulties will be solved until the ten factors which are necessary to their solution have each engaged the attention of skilled specialists, namely, the philology and the textual criticism not only of the Hebrew, but also of the Greek, the Syro-Hexaplar, the Sahidic, and the Latin versions. Of these ten factors, only the first two, namely the philology and the textual criticism of the Hebrew, have as yet been dealt with by competent scholars. VII. ON THE TEXT OF ECCLESIASTICUS. The text of Ecclesiasticus has come down to us in a form which, as it is frequently unintelligible, must be presumed to be corrupt : but since it is a translation of which the original is lost, and since, consequently, its textual diffi culties cannot be explained by reference to that original, we cannot, in all cases, know for certain whether they are due to imperfections in the translation itself or to an im perfect tradition of it. It has the further element of un certainty that, like all paroemiastic literature, it was altered from time to time. The wisdom of the fathers gave place to the wisdom of the children : one generation had little scruple in correcting, amplifying, and supplementing the proverbial sayings of its predecessors. And since there are some parts of the book in which the Latin and Syriac texts differ not only from the Greek text but also from one another, it must be presumed that the original text was not only altered but altered in different ways, in dif ferent countries, or at different times. The probability of recovering the original text of the whole book is consequently small. But for the greater part of it we have the same means of determining the text that we have in the case of the New Testament ; that is to say, we have not only the Greek MSS. but also early versions which point to a text that is probably earlier than that of the earHest existing MSS. It is remarkable, con sidering the great intrinsic interest of the book, its impor tance in the history of ethics, and the place which it has ON THE TEXT OF ECCLESIASTICUS. 247 occupied in Christian theology, that so few attempts have been made to apply these means to the determination of the text where it is doubtful, and to the recovery of it where it is at present corrupt and unintelligible. The present essay is a study in that direction : its object is to show both how much remains to be done and how far the existing materials help us to do it. It will begin by a short survey of those materials, and proceed to apply them to the criticism of some passages. 1. Greek MSS. The Greek MSS. which contain Ecclesiasticus, and of which collations have been published, are the following : — Uncial MSS. : Codices Alexandrinus A, Vaticanus B, Sinaiticus S, Ephraemi rescriptus C (in 'Y\°,<^tTiii.oxi Monumenta Sacra, vol. i), Codex Venetus, a MS. of the 8th or 9th century, No. i in the Ducal Library (Holmes and Parsons, No. 23). Cursive MSS. : No. 55\ a Vatican MS. (No. i of Queen Chris tina's MSS.) probably of the twelfth century: No. 68, a Venice MS. (No. 5 in the Ducal Library) probably compiled from earlier MSS. by order of Cardinal Bessarion, very partially collated for Holmes and Parsons : No. 70, a MS. of the 15th century in the Library of St. Anne at Augsburg, probably the same as that which was collated by D. Hoeschel (see below) ; only c. i was collated for Holmes and Parsons : No. 106, a Ferrara MS. described as being apparently written ' in charta papyracea Aegyptiaca,' and dated A.D. 734 ? (The First Annual Account of the Collation of the MSS. Oxford, 1 789, p. 64) : No. 155, a MS. of the nth century, formerly in the Meerman Collection at the Hague, and now in the Bodleian Library (Auct. T. n. 4) : No. 157, a Basle MS. : No. 248, a Vatican MS. (346) of about the fourteenth century : No. 253, a Vatican MS. 1 The numbers are those of Holmes and Parsons : the references in the fol lowing pages to the cursive MSS., with the exception of No. 155, which has been collated independently, are made from the MS. collations, now m the Bodleian Library, and not from the printed edition. The numbers which are placed in brackets, e.g. (i.57), are those in which the collator has made no note of variation from the printed text which he used, and in which, consequently, the reading of the MS. is inferred, more or less uncertainly, e sdentio. 248 ON THE TEXT OF ECCLESIASTICUS. (336) also of about the fourteenth century : No. 254, a Vatican MS. (337) of about the thirteenth century: No. 296, a Vatican MS. (Codex Palatinus, No. 337) probably of the eleventh century : No. 307, an incomplete Munich MS. (129, formerly 276) of the fourteenth century : No. 308, a Vatican MS., described by Holmes and Parsons (Praef ad libr. Ecclesiastici) as Codex Palatinus Vindo- bonensis : but the MS. collation was made at Rome, and describes it simply as ' MS. Palatinus,' without further identification : (there is no trace of it in Stevenson's catalogue of the Codices Graeci Palatini). In 1604 D. Hoeschel published ^n edition of Ecclesiasticus with variants from a MS. in the Library of St. Anne at Augsburg, which he does not further identify, but which is probably of the fifteenth century (Holmes, Ninth Annual Account, Oxford, 1797, p. 25). In addition to these there are many MSS. of which no published collations exist : of these probably the most im portant are the palimpsests of the 6th or 7th century at St. Petersburg, which Tischendorf promised to publish in his Monumenta Sacra, vol. viii. Two Vienna MSS., Cod. Theol. Gr. xi (quoted below as Vienna i) and Cod. Theol. Gr. cxlvii ( = Vienna 3), both of which were brought by Busbecq from Constantinople, have been partially collated for this work. It is desirable in the first instance to form a working conception of the character and relations of the chief MSS., in order to ascertain what kind of presumption for or against a reading is afforded by the fact of its occurring in a particular MS. or group of MSS. Such a conception may to some extent be derived from an examination of other books of the Bible in the same MSS. But there are two considerations which limit that extent : the first, which is the less important one, is that the MSS. of the whole Bible were written by different hands, and that no two scribes can be assumed to have copied with precisely the same degree of accuracy : the second, which is the more important consideration, is that different books or groups of books may be supposed to have been copied from dif- ON THE TEXT OF ECCLESIASTICUS. 249 ferent originals. The main ground for this supposition in the case of the two books of Wisdom is that though they are always placed together, their place, like that of other books which were probably circulated separately, is dif ferent in different MSS., for example. In the Sinaitic MS. the order (omitting the earlier books) is . . . Major Prophets, Minor Prophets, Psalms, Proverbs, Ecclesiastes, Canticles, Wisdom, Ecclesiasticus, Job. In the Alexandrian MS. the otfder is . . . Minor Prophets, Major Prophets, Esther, Tobit, Judith, Esdras, Maccabees, Psalms, Job, Proverbs, Ecclesiastes, Canticles, Wisdom, Ecclesiasticus. In the Vatican MS. the order is . . . Psalms, Proverbs, Ecclesiastes, Canticles, Job, Wisdom, Ecclesiasticus, Esther, Judith, Tobit, Minor Prophets, Major Prophets. In the Ferrara MS. (Holmes and Parsons, No. 106) the order is . . . Job, Proverbs, Wisdom, Ecclesiasticus, Major Prophets, Minor Prophets, i and 2 Maccabees, Psalms. These differences of position seem to be best explained by the hypothesis that, although at the time when the MSS. were written there had come to be a general agree ment as to the books which should be included, the books, or small groups of them, existed in separate MSS. It is consequently possible that the original MS. from which the scribe of e.g. the Vatican MS. copied Ecclesias ticus may have been different from that from which he, or his earlier colleague, copied the Pentateuch, So that no inference lies from the accuracy or inaccuracy of the one text to the accuracy or inaccuracy of the other. Hence the MSS. of each book must be separately considered in relation to the book : and a general estimate, or working conception, of their value, and of their relation to each other, must be formed before the text of the book can be considered. The following is an endeavour to show the way in which such an examination may be made upon the comparatively 250 ON THE TEXT OF ECCLESIASTICUS. neutral ground of grammatical forms and usages, i.e. upon ground on which the scribe was not led to vary the reading by a desire to harmonize, or to interpret, or to paraphrase it. I. Forms of Words. In I. 3 : 18. 6 all MSS., without a variant, have a form of the Hellenistic i^ixvia^a : in 42. 18 they have, also without a variant, a form of the Classical i^ixveia : in 6. 27 all MSS. except Codd. 253, 307 have a form of i^ixveia, but in 18. 4 Codd. 253, 307 agree with Codd. ACS, 155, against Cod. B and the rest, in having a form of i^txvidCa. I. 6 : Codd. ACS, 23 have the classical form n-avoupyTJ/iara, Codd. B, cett. the Hellenistic wavovpyedpara : so also in 42. 18 Codd. AS^, 307 iravovpyfjpaaiv, Codd. B, Cett. iravovpyeipaaiv. I. 27: Codd. ACS, 55, 70, 106, 157, 254, 296, 307 irpairrjs: Codd. B, (23), (155), (248), (253) irpadrrjs. But in 3. 17 : 4. 8 : 10. 28 : 36. 28 all important MSS. read irpairrjs : and in 45. 4 Cod. A reads irpadrrjs, against the irpairrjs of all other MSS. 27. 13 : Codd. AS irpoaa>x6iapa : Codd. BC irpoadxBiapa. 40. 5: Codd. AS, 106, 157, 253, 307 ^t^vt^a: Codd. 55, 155, 254 pfjvts: Cod. 308 pfjviapa: Cod. 248 plprjpa: Codd. BC prjvlapa, a word which is not elsewhere found. a. Inflexions. 4. 3 : Codd. AS irapapyiapivrjv : Codd. BC irapopyiapivTjv. 8. 6 : Codd. AS, 23, 106, 157, 248 e'v yfjpii: Codd. BC, cett. e'v yfjpei. 14. 14: Codd. AS, 55, 106, 155, 157, 248, 253, 254, 296 irapeX- Bira : Codd. BC, (23) irapiXBdra. 14. 18 : Codd. AS bivbpov baaias : Codd. BC bivbpov baaios. 15. 2 : Codd. AS, 55, 106, 155, 157, 248, iiravrfjaei: Codd. BC, (254), (296) iiravrfjaerai : Codd. 23, 253 ii?ravrijo-erat. The future of irravrda in late Greek seems to have been iiravrfjaopai : Sext. Emp. adv. Phys. 10. 60, p. 644, probably after the analogy of aTravrdio. (But the future active of ajravrtita is found, without variant, in Mark 14. 13). 15. 3: Codd. ACS, 155, i57> 254, 296, 307 ¦^orlaei: Codd. B, (55), (106), (248), (253) TTOrtei. So C. 24. 31. ON THE TEXT OF ECCLESIASTICUS. 25 1 15- 4 : Codd. ACS, 23 arrjpiaBfjaerai : Codd. B, Cett. arrjpixBfjaerai : but elsewhere in the book, viz. 24. 10: 29. 32: 42. 17, the form with X is found without any important variant. 17. 27: Codd. ACS, cett. iv dbov: Cod. B e'v aSour: Cod. S' e'v abrj. 28. 26 : Codd. AS^ dXiaB^s : Codd. BCS' dXiaBfjarjs [S^ -o-ts]. All the other aorist forms of the word in the book are, as usual in Hellenistic Greek, first aorist forms, viz. 3. 24 : 9. 9 : 14. i : 25. 8, without important variant except Cod. C in 9. 9 dXiaBfjs for dXiaBfjarjs. 3. Use of the paroemiastic future. 3. 3 : Codd. ACS^ 106, (157), 253, 254, 296, 397 e'|tXda-Kerai : Codd. B, 23, (55), (155), (248). (308) e'^tXdtrerai. 4. 13 : Codd. ACS, 23, 55, 106, 157, 248, 253, 254, 307 eiXoyel : Cod. B eiXoyfjaei. 4.17: Codd. ACS^ 55, 157, 248, 254, 296 7ropeuo-eTat: Codd. BS', (23), 70, 106, (155), (253), (308) iropeierai. II. I : Codd. ACS, 23, 55, 106, 155, (157), 248, 254, 307 dvvilriiaei [307, vyjriiaetj : Codd. B, 296, 308 dvv-\jraae. 12.3: Codd. AS, 23, 155, (157), 248, 253, 254 oiK eo-rat: Codd. BC, 55, (106), 296, (308) oiK eo-rt. 16. 25: Codd. AS, 23, 55, 106, 157, 248, 253, 254 iKcjiava: Codd. BC iK(jialva. 19. 30 : Codd. ACS, 55, 106, 155, 157, 248, 253, 254 dvayyeXel : Cod. B avayyeXXet. 4. Omission or insertion of the Article. (a) Instances of insertion in Cod A and other MSS., and of omission in Cod. B : 6. 23 : Codd. AS, 155, i57> 3o7 t")" y'^Pl" P""'- '^°'^'^' ^ '^^"' yviaprjv pov. 7. 19 : Codd. AS, 23, 63, i°6, 155. i57, 248, 296, 307 v yop xdpis airfjs : Codd. B, 253. (254), (308) ««' W X°P«- 7 20: Codd. AS, 55, 106, (157). 248, 253, 296, 3°7 dibdvrarrjv ^vxf,'' airoi: Codd. B, (23), (155), (308) StSo'vra ^vxfjv airoi. 10. 4 : Codd. AS, 23, 55, 106, 155, i57 >? ^'I"""^'" '"''^ y' ' ^odd. BC, 248, (253), (254) ^'l"""'" '•^^ y^'' 252 ON THE TEXT OF ECCLESIASTICUS. 12. 2 : Codd. AS, 23, 55, 106, 155, 157, 248, 253, 254, 307 Trapa rou i'\jflarov : Codd. BC, (296) jrapa v\j/larov. 15. 5 : Codd. ACS, 55, 106, 157, 307, 308 ro ardpa: Codd. B, (23), (155), (248), (253), (254) o-To';xa. 21. 20 : Codd. ACS, 55, 155, 157, 254, 308 r^v (jiavfjv: Codd. B, (23), (106), (248) (pavfjV. 46. 9: Codd. ACS, 55, 106, 155, 248, 254 e'TTi TO ui/fos rfjs yfjs: Codd. B, (23), (157), (253) e'Tri vfos rfjs yfjs. (0) Instances of omission in Cod. A and others, and insertion in Cod. B : 4. 28 : Codd. ACS, 55, 106, 155, 157, 248, 253, 254, 296, 307 etas Bavdrov : Codd. B, 23, (308) eas rot) Bavdrov. 7. 8 : Codd. AS, 23, 55, 106, 155, 157, 248, 253, 254, 307 e'v yap pia : Codd. BC e'v yap r^ pid. 12. 5 : Codd. AS, 55, 106, 155, 157, 248, 253, 254, 296, 307 raTretvm : Codd. BC, (23) t« raireiva. 12. 7: Codd. AS, 248, 253, 307, d/ioprtoXoO: Codd. BC, (23), {55). (106), (155), (157). (296) TOV dpapraXov. 5. Syntactical usages. 4. 17 : Codd. B, (55), 157, (254), 296, (308) have Se in apodosi, (jld^ov be Kal beiXlav iird^ei : Codd. ACS, 23, I06, 155, 248, 253, 307 omit Se'. This use of Se is so rare in Biblical Greek that it is more likely to have been added by Cod. B than omitted by the other MSS. : and it is noteworthy that in one of the two instances, both of which are disputed, of the same usage in the N. T., viz. i Pet. 4. 18, it is Cod. B which, against almost all other MSS., both uncial and cursive, inserts Se in the quotation from Prov. ii. 31. 9. 12 : Cod. A pfj eiboKfjarjs evboKla dae^av: Codd. CS, 157, 248 . . . eiboKlais : Codd. B, (55), (l55) ... e'v euSoxia : Codd. 23, 106, 254, 296, 307, There is a similar variation elsewhere in the con struction of euSoKeiv : it is found with e'v in 2 Kings 22.20; i Chron. 29. 3 ; Ps. 43 (44). 3 ; 48 (49). 13 ; 67 (68). 16 ; 146 (147). 10 ; Hab. 2. 4 ; Mai. 2. 17 ; i Mace. 10. 47 : without e'v in i Esdr. 4. 39; Sir. 18. 31; I Mace. i. 43. II. 7 : Codd. AS, 23, 55, 248, 254, 307 have n-piv fj c. subj. followed in v. 8 by n-piv c. infin., in both cases with a negative main sentence : in 18. 19 : 19. 17 : 23. 20 they have irplv ^ c. infin. with ON THE TEXT OF ECCLESIASTICUS. 253 an affirmative main sentence. In n. 7 Cod. B has irplv c subj followed in V. 8 by ,rplv fj c. infin. There are similar variations in the construction of ,rp'tv fj in the N. T. : (1) when used with the infinitive, there was a tendency to drop % which is found without variant only in Matt. i. 18, Acts 7. 2, whereas it is omitted in Matt. 26. 34 by all good MSS. except L, in Matt. 26. 75 by all except A, in Mark 14. 30 by nD, and in Acts 2. 20 by nACD: (2) its use with the subjunctive tended to disappear, for in Luke 2. 26 Codd. N'L and others add dv to ^', Cod. B omits ? and inserts dv, and in Luke 22. 34 Codd. xBL substitute etot for Trpiv ^, which is read by A only of the greater uncials. 41. 2 : Codd. AS, 55, 155, (157), 307, 308 eXao-opov, is the Hellenistic word which has this sense : e.g. Corpus Inscr. Graec. 2347 c, 56 rd tiTToreray/ie'vov et's rdv 0-re.^avov eK rou vd^ou bidr^opov ' the money as signed for the crown in accordance with the law: ' 2 Mace. i. 35 TToXXd Stdt^opa iXdp^ave Kal pereblbov 'he took and distributed many sums of money:' (2) the Latin ' differenti ' points to a readmg Sta-^dpou in the text which the Latin translator used : the addition 262 ON THE TEXT OF ECCLESIASTICUS. ' pecunia ' may be regarded as having been added either by the translator to define the uncertain meaning of ' diff'erenti,' or as a gloss at a subsequent time. The original text of the LXX. was thus, in all probability, ^17 dXXd^rjs (jiiXov Sia^dpou : the Other readings are attempts to explain dbia4>dpov, as is most cleariy seen in Cod. 307, which changes the meaning to ' Do not rebuke a friend for a trifling cause.' X. 17. Codd. ACS, 23, 106, 155, (157), 248, 254, 296, 307 i^fjpev airois [C, airds, S^, 23, 296, e'^ aurSv] Kat oTrtoXeo-ev airois [C, aurds] : Codd. B, (308) i^fjpavev e'| auroiv : Cod. 55 e'|- fjpavev airois. Latin : ' arefecit ex ipsis et disperdidit illos [eos].' Syriac : Pesch. ' he destroyed them, and overthrew them.' The reading i^fjpavev is supported by the Latin : but it has (i) the exegetical difficulty that it would be a mild word inserted among strong ones, (2) the critical difficulty that it does not ac count for the reading e'| nurmv, with which it is incompatible. On the other hand e'lijpev, which is always elsewhere in the Apocryphal books constructed with an accusative followed by e'^, e.g. i Mace. 12. 53: 14. 7, 36, not only gives a congruous meaning, but also accounts for both aurous and e'| aurSv. It may be conjectured that the latter phrase was in the original text i^ dvBpiiirav [i. e. EEAVTQN =ESANaN] : the words 'he put them away from among men and destroyed them ' would thus find a natural balance in the following clause, ' he caused their memorial to cease from off the earth.' * X. 27. Codd. A, 106, 157, 296, Vienna I Kpelaaav ipyaadpevos Kal irepia- aeiav [l57, -f''o>'] iv irdaiv fj irepiirarSiv So^afdpevos Kat iarepSiv [106, 296, Vienna i tiTropSv] aprtav [106, Vienna i d'prou]. Cod. B Kpelaaav ipyaadpevos iv irdaiv fj irepnrarav fj bo^a^dpevos Kal diropav dprav. Cod. 155 Kpelaaav ipyaadpevos iv irdaiv ^ irepiirarav bo^a^dpevos Kal diropav dprov. Cod. S Kpelaaav ipyaadpevos ^ [S^ OmitS ^ and adds ev Trao-tv] Kat irepiaaeiav iv irdaiv [S'' omitS e'v tt.J fj irepirrarav bo^a^dpevos Kal diropav dprav. ON THE TEXT OF ECCLESIASTICUS. 263 Codd. 23, 248 Kpelaaav ydp d ipyaadpevos Kal rrepiaaevav iv irdaiv fj d bo^a^dpevos Kal diropav dprov. Codd. 55, 254, Vienna 2 Kpelaaav ipyaadpevos iv rrdvois ^ irepiirarav bo^a^dpevos Kal diropav dprav. Cod. 307 Kpelaaov ipyaadpevos iv irdaiv ^ irepiirarav ipyaadpevos Kal diropav dprav. Latin : ' melior est qui operatur et abundat in omnibus quam qui gloriatur et eget pane.' Syriac : Pesch. : ' better is one who works and abounds in riches, than one who boasts and wants food.' The Latin and Syriac show that Codd. 23, 248 have preserved the original text. The variants from that text may probably be accounted for thus : — the earliest variant may have been that which is found in Cod. A, and which added irepiirarav as a gloss to So|afd- pevos : a later scribe finding ^ irepiirarav in some copies took it to be a correction for Kai irepiaaeiav, and omitted the latter [hence Cod. B], and since e'v Trao-tv was difficult to explain after ipyaadpevos it was altered to e'v Trdvois [so Cod. 55] : a later scribe restored Kai irepiaaeiav but retained the 5 [so Cod. S^] which was further cor rected by omitting the ^, and placing the restored koI irepiaaeiav after instead of before e'v ttSo-iv [so Cod. S^]. xi. 9. Codd. ACS, 23, 248, 296, 307, Vienna I Trepi Trpdyparos oi oiK ian aoi pfj ipi^e : Codd. B, (55), (106), i55, (i57), (254), (308), Vienna 2 . . . . ou oiK 'ean aoi XP^'" Latin : ' de ea re quae te non molestat ne certeris : ' [but the original scribe of Cod. Tolet. omitted ' re.'] Syriac : Pesch. ' if it be in thy power do not contend : ' Syr.-Hex. ' about a matter which is not a trouble to thee do not contend.' It seems probable that the MSS. from which xP"'« is absent pre serve the original reading, and that oi is to be explained as an or dinary instance of inverse attraction. If eptfeiv be used here in its sense of a legal contest, the meaning will be ' contend not (at law) about a matter which is not thine.' xii. 12. The following is the text of Cod. A -.-ph arfja^s airdv Trapd aeavry pfj dvaarpi^as ae arfj irrl rdv to'ttov aoV pfj KaBiarjs avrov eK be^iav aov pfjrrore Cirfjarj rfjv KaBibpav aov. 264 ON THE TEXT OF ECCLESIASTICUS. The variants on this text are Codd. B, 23, 106, 155, 308 Trapd aeavrov : Cod. 1 06 omits pfj dvaarpiifras .... tottov o-ou : Codd. BC, 55, 253, (254), 296, (307) dvarpifas : Codd. 23, 248 Karao-rpe\//-as (248 pfj irore k.) : Cod. 1 55 earrj ^ae arfj: Cod. 253 tva pfj dvarpe\jfas els rdv rdrrov aov arfj : Codd. 296, 308 eTrt rou rdirov aov: Codd. 106, 248 add Xo^etv after KaBibpav aov. Latin : (see below). Syriac : Pesch. ' set him not near thee, lest, turning round, he stand in thy place : set him not at thy right hand, lest he desire to take thy seat.' It is obvious that the two pairs of phrases are in effect duplicates of each other : but it is not clear whether or not the duplication be intended by the writer. The Greek of all MSS. except Cod. 106, and also the Syriac, would be quite intelligible on the hypo thesis of an intentional duplication : and some analogies could be found for it elsewhere in the book. But the Latin suggests the hypothesis that one of the two pairs of phrases is a gloss of the other, since it arranges them in the order in which they would occur if a gloss had been incorporated into the text. The eariiest text is probably that of S. August. Speculum, p. 130, which agrees with Codd. Amiat., S. Germ., S. Theod. : (the sup posed glosses are here printed in italics) : ' non statuat ilium penes te nee sedeat ad dexteram tuam ne conversus stet in loco tuo ne forte conversus in locum tuum inquirat cathedram tuam! The Toledo MS. has— ' non statuas ilium penes te in loco tuo nee sedeat ad dexteram tuam ne forte conversus in locum tuum inquirat cathedram tuam! The later MSS. and the Vulgate are based upon this, and have — 'non statuas ilium penes te in loco tuo nee sedeat ad dexteram tuam ne forte conversus in locum tuum inquirat cathedram tuam.' If the words printed in italics be omitted from the oldest ol ON THE TEXT OF ECCLESIASTICUS. 265 these texts, the remainder will suggest that the original Greek text was — prj arrjajjs airdv irapd aeavrH prj avarpi^as ae arfj irrl rdv tottov aov. The only important variants in the Greek are dvaarpi\jras and dvarpiyjfas : the Uniform translation ' conversus ' in all the Latin MSS. indicates that the former is the older reading. It may be supposed that the common use of the verb in the LXX. as a neuter was unknown to some of the Greek scribes, and that (i) they added o-e to it, (2) substituted dvarpi^as for it : the interchange of dvaarpirpa dvarpiira is not infrequent : there is an instance of it below, v. 16, where Codd. S, 22, read dvaarpi^ai, Codd. AB, dva- TpiyJAai. xiv. 20. Codd. S^, 106, 248, 253 paKapios dvfjp ds iv ao(j)ta peXerfjaei KaXd [S^ omits KaXd] : Codd. AB, (23), (55), 155, 157, (254), (296), 308, Vienna I reXeur^o-et : Cod. 307 reXeura. Latin: S. August. Speculum, p. 468 'Felix sapiens qui in sa pientia sua veritatem et justitiam meditatur : ' Cod. Amiat. ' beatus vir qui in sapientia sua morietur et qui in justitia sua meditatur : ' Codd. cett. and Vulg. ' beatus vir qui in sapientia morabitur et qui in justitia sua meditabitur.' Syriac : Pesch. ' Blessed is the man who thinks upon wisdom, and meditates upon understanding : ' Syr.-Hex. ' Blessedness is for the man who in wisdom meditates well.' The original reading was clearly peXer^o-et^' meditabitur :' the Latin duphcates ' morietur ' ' meditabitur ' show the combination of two Greek texts, and the antiquity of both of them : the later ' morabitur ' is possibly an emendation of ' morietur.' XV. 6. Codd. AS\ 106, 248— eidipoiTvvrjv Kal arerjiavov dyaXXidparos evprjaei, Kal ovopa alavos [106, Vienna I, aitBVtov] KaraKXrjpovopfjaei [106, Vienna I, KXrjpovopfjaei, 248 adds auro'v] Codd. BC, (23), (65), i55, i57, ^53, (254), 296, 307, 308- eicfipoaivrjv Kal arirjiavov dyaXXidparos [l55, 307 dyaXXidaeas] Kal dvopa aliiviov [23, l65, ^57, 253 olavos] KaraKXrjpovopfjaei. Latin : ' jucunditatem et exultationem thesaurizabit super ilium, et nomine aeterno hereditabit ilium.' 266 ON THE TEXT OF ECCLESIASTICUS. Syriac : Pesch. ' With joy and gladness will he fill him, and he will cause him to possess an everlasting name.' The difficulty as to eipfjaei is that the preceding verses seem to require the subject Kipios to be continued : hence most Greek MSS. omitted eipfjaei. The key to the original text is supplied by the Latin ' thesauri zabit : ' the original text may be supposed to have been (reading dydXXidaeas with Codd. 155, 307) — 2\r>vAAI>vCeUJCeHC2\YPICei, i.e. dyaXXtdo^etos Brjaavplaei: but a careless scribe passed from one C to another and wrote ^r^vAAI^vCEUjC^YPICei, i.e. ayaXXtao-etss avpiaei : and since au was a not uncommon error for eu, and ¦. for rj, the word avpiaei which followed ayaXXtao-ecos was interpreted as eipfjaei. xvi. 3. Codd. AS, 23, 155, (157), 248, 253, 254, 296 pfj eirexe iirl rd ttX^^os airav : Codd. BC, 308 .... eTrt rdv rdirov aurSv : Codd. 106, 307 omit the clause. The Latin ' ne respexeris in labores eorum ' points to a reading ko'ttov or Trdvov: but the context makes rd ttX^^os almost certain, since the following clause is Kpelaaav ydp els fj xlXtoi. xvi. 17. Codd. AS, 23, 106, 165, I57, 248, 253, 307 pfj e'brrjs dn [248 OmitsJ, aTTo Kvplov diroKpv^fjaopai, Kal i^ vyj^ovs [S i^iarov] tIs pov pvTjaBfjaerai ; Codd. BC, 65, (254), 296, (308) pfj e^ v-^ffovs .... Latin : ' non dicas a deo [Cod. Tolet. ' ab eo '] abscondar, et ex summo quis mei memorabitur ? ' Syriac : Pesch. ' Say not, I shall be hidden from the sight of the Lord, and in the height of heaven who will remember me ? ' The Latin and Syriac confirm the reading of Codd. AS. xvi. 18. Codd. AS, 23, 155, 157, 253, 264, 296, 307, Vienna'i iSou d [155 omits d] oipavds Kal d oipavds rou oipavov a^vaaos Kal yfj [S, 296 17 y^] e'v rfj iirtaKonfj airov adXevBfjaovrai [23, 253 aaXevovrai, 155 o-aXeu^^trerat] Codd. B, (66), (308)— tSoi d oipavds Kal d oipavds rou ovpavov rov Beov, a^vaaos Kal yij adXevBfjaovrai iv rfj eiriaKoirfj airov. ON THE TEXT OF ECCLESIASTICUS. 267 Cod. 106 — iSou d oipavds rou ovpavov dffvaaos Kal y^ Kai rd e'v airois e'v rfj iiriaKoirfj airov aaXevBfjaovrai. So Cod. 248, except that koI d oipavds is retained. Latin : ' Ecce caelum et caeli caelorum, abyssus et universa terra, et quae in eis sunt in conspectu illius commovebuntur ' [in Cod. Tolet. ' commovebuntur ' is added by a later hand]. Syriac : Pesch. ' Behold the heaven and the heaven of heavens, the deep, and the earth, stand by his manifestation upon them : ' Syr.-Hex. ' .... are trembling at his visitation of them.' It is probable that rou Beoi has come into the Greek text as an akernative translation of an original Hebrew ^N, as in Is. 14. 13. But the insertion seems to make roC Beoi a predicate, ' the heaven and the heaven of heaven is God's : ' which destroys the parallelism with the following verse. xvii. 27. Codd. ACS, 106, 155, 157, 248, 296, 307 tivrl ^aivrav koi bibdvrav dvBopoXdyrjaiv : Codd. B, (23), (55), (253), (254), (308) avri ^iivrav koi ^avrav Kai SiSdvrtov dvBopoXdyrjaiv. Latin : ' CUm vivis et dantibus confessionem Deo.' It is only an inference from the silence of the collators to suppose that any MS. supports B iri the addition Kai ^avrav : the addition is most like only the error of a scribe who wrote the words for Kai StSdvriov, and afterwise corrected them. But the fact of the words occurring, if they do occur, in other MSS. would be an important contribution to the genealogy of those MSS. xviii. 32. Codd. ACS, 156, i57, 248, 254— pfj eirjipalvov iirl ttoXXj rpvrji^ [248 adds trou] pfj [Codd. C, (157), 248, 254, Vienna i, prjbe, Cod. 155 Kal prjbe] irpoaberjB^s avp^oXjj [248 trup^ouX^s, Vienna I avp- ^ovXfj] airfjS. Cod. B, (55), (253), 307 prjbi [307 pfj] irpoabeBfjS. Cod. 106 prjbe avvbeBfjS .... Cod. 23 KOI eicjipalvov .... Kai irpoabeBfjs. Latin : Codd. Am. Corb. ' ne oblecteris in turbis nee inmodicis, ad duas est enim commissio illorum : ' 268 ON THE TEXT OF ECCLESIASTICUS. Cod. Toi. ' ne oblecteris in turbis nee inmodicis delecteris, ad duas est enim commissio illorum : ' S. August. Specul. 134-5 'ne oblecteris in turbis nee inmodicis delecteris : ' Codd. cett., and Vulg. ' ne oblecteris in turbis nee inmodicis : assidua enim est commissio eorum.' Syriac : Pesch. ' Delight not in a multitude of delights, lest at length thou become poor : ' Syr.-Hex. ' Delight not in a multi tude of delights, and do not tie thyself to a portion of them.' The Latin ' commissio ' (probably = ' comissatio,' for which ' comissa ' is found, cf. Ducange s. v.) points to avp^oXfj having been in the nominative case in the text which it translated. Assidua also points to the possibility of the difficult variants irpoabeBfjs, irpoaberjBjjs being the representatives of a lost adjective. But there is no apparent clue to the original reading. xix. 22. Codd. ACS^, 106, 155, (157), 254, 308 Kai OVK ean ^ovXfj dpap- raXdiv (ppdvrjais : Codd. B, (23), (55), (248), (253), (296) Koi OUK eanv oirov (SovXfj dpapraXav (jipdvrjais. Latin : ' et non est cogitatus peccatorum prudentia.' The use of the classical ouk eanv Srrov (=ouSapou) in Cod. B, which is possibly not supported by any other MS., is improbable. xxi. 17. Codd. ACS, 23, 155, 157, 253, 254 ardpa (ppovipov ^rjrrjBfjaerai iv eKKXrja'm, Kal rovs Xdyous auroi) biavorjBfjaovai iv Kapb'iii : Cod. B, (106), (248), (296) . . . biavorjBfjaerai. Latin: 'verba ejus cogitabunt in cordibus suis.' The singular biavorjBfjaerai is unintelligible on account of the accusative rous Xdyous : the subject of the plural biavorjBfjaovrai is clearly implied in the preceding clause. xxii. 27. Codd. AS, 156, 296, 308 iirl rav x^iXiav pov atppaylba iravoipyav : Codd. BC, (23), (65), (106), 157, (248), (253), (254) .... Travoupyov. Latin : ' super labia mea signaculum certum.' ON THE TEXT OF ECCLESIASTICUS. 269 It is probable that iravoipyav is correct : it is found in a good sense elsewhere in the book, =' clever,' e.g. 6. 32 : but a doubt arises from the fact that it is always used in the LXX. of persons and not of things: hence possibly here or<^p, Travoupytov='a seal of clever men,' i. e. cunningly devised : cf. /3ouXds Travodpytov Job 5. 12. xxiii. 10. Codd. AS, ^^, 157, 254 d dpvvav Kal [Codd. AS Kai d] dvopd^av bid iravrds rd d'vopa Kvplov dird dpaprias oi pfj KaBapiaBfj : Codd. EC, 23, (106), 155, (248), (253) omit rd dvopa Kvplov. Latin : ' omnis jurans et nominans in toto a peccato non purga- bitur.' Syriac : Pesch. ' Whoever swears on any (slight) occasion, it is an abominable thing, nor will he be guiltless : ' Syr.-Hex. ' He who swears, and names Him, on any (slight) occasion will not be guiltiess.' The antithetical clause o'lKirrjs i^era^dpevos seems to require a single participle here : and the variants are best explained by the hypothesis that d dvopd^av rd 6'vopa Kupt'ou was added in early times as a gloss of d dpviav : the phrase apparently comes from Lev. 24. 16, and the separation of it into two parts by the insertion of Std iravrds probably accounts for the loss of the -words rd dvopa Kvp'iov in most MSS., including those from which the Latin transla tion was made. xxiv. 17. Codd. AS, 23, ^^, 106, 155, (157), 248, 253, 254, 296 iya is dpireXos i^Xdarrjaa X''P"' (248 eiablav) : Codd. BC, (308) /SXatrr^trao-a. Latin: 'ego quasi vitis fructificavi suavitatem \_Cod. Amiat. ' m suavitate '] odoris.' Syriac : Pesch., Syr.-Hex. 'I am like unto a vine of fairest beauty.' The Latin is remarkable as supporting not only Codd. AS, cett. against BC, but also the reading eiablav of Cod. 248 against all the other MSS. xxv. 15. Codd. A Vienna 2 awoiKfjaai [Cod. A awoUrjae] Xiovn Kal bpaKOvri evbdxrjae, fj avvoiKfjaai perd yvvaiKos irovrjpds: Codd. BCS^ 253 avvoiKfjaai Xiovn Kal bpaKovri [253 bpnKovri Kal Xe'ovrt] eiboKfjaa fj ivoiKijaai perd yvvaiKos irovrjpds: Codd. S^ 23, 55, 155, 296, 270 ON THE TEXT OF ECCLESIASTICUS. Vienna I . . . eiboKfjaat lj avvoiKfjaai . . .: Codd. 106, 254 . . . evboKfjaai fj ohfjaai . . . : Cod. 248 . . . eiboKa fj avvoiKfjaai: Vienna 2 . . . eiboKrjae fj avvoiKrjaai . . . Latin : ' commorari leoni et draconi placebit quam habitare cum muliere nequam.' Syriac : Syr.-Hex. ' I prefer to live with a serpent and with a lion, than to dwell in the house with a wicked woman.' The Syriac supports the personal eiboKfjaa or eiboKa against the impersonal euSdK?;o-e, and the Latin supports the future eiboKfjaa against the present eiboKa. It seems probable that the reading evboKfjaai has arisen from the influence of the following evoiK^aai, and that the impersonal eiboKijae of Cod. A is only a scribe's error for euSoK^o-at. It is probable that ivoixfjaai is correct rather than awoiK^aai in the second clause, because the meaning of the former ' to live in the house ' is more suitable to the passage than the meaning of the latter, which in relation to a woman is almost always ' to cohabit.' xxv. 17. Codd. AS, 23, 55, 106, 165, i57, 248, 253, 254, 296, Vienna i, 2 (rrovrjpla yvvaiKos) oKorol rd irpdaairov [254, 308 r^v opao-tv] aurijs as apKos : Codd. BC, (308) . . . . ojs aaKKOv. Latin: 'obcaecat [obcaecavit, obcaecabit] vultum suum tanquam ursus, et quasi saccum ostendit.' Syriac : Pesch., Syr.-Hex. ' it makes her face dark as the colour of sackcloth.' The Latin shows the antiquity of both the Greek readings, dpKOs and adKKOV. dpKos (=dpKrof) is unintelligible : it can hardly be doubted that the original reading was apKus in the sense of a net for the hair : so Hesychius dpKvs' ywaiKelov KeKpirfiaXov. For headdresses of this kind, see Baumeister, Denkmdler des klassischen Alter tums, fig. 81 (a Pompeian wall-picture, from Mus. Borbon. vi. 18) and fig. 392 (a Herculanean picture from Antic, di Ercol. i. 79). o-oKKov has probably the same sense as t'pKus: it was a cloth like that of the terra-cotta which is pictured in Baumeister, fig. 850 (from Stackelberg's Grdber der Hellenen). The neuter form of the word does not occur elsewhere. It may be conjectured that each of the two words d'pKus and o-okkov (aaKKos) had a local or restricted use, and the one was substituted ON THE TEXT OF ECCLESIASTICUS. 27 1 for the other by the scribe of a diiferent locality. The Latin trans lator, finding the corrupt reading dpKos translated it ' ursus,' and not understanding aaKKov, but taking it for an accusative, con structed the new clause ' et quasi saccum ostendit.' The meaning of the passage, whether dpKvs or o-okkov be read, is ' the wickedness of a woman changes her appearance, and darkens her countenance as when a wimple is drawn over it.' xxv. 21. Codd. AS, 106, 156, (157), 308 yvvaiKa iv KaXXet pfj iirirroBfjarjs : Codd. gg, 254, 296 yvvdiKa iv KoXXet pfj iiriBvpfjarjS : Codd. BC, (23), (253) ¦yvvaiKa pfj iiriiroBfjarjS : Cod. 248 yvvdiKa pfj iiriiroBfjarjs els rpvrpfjv. Latin : ' non concupiscas mulierem in specie.' The first clause of the verse, pfj irpoaire'ajjs irrl koXXos yvvaiKos, is inadequately balanced by the reading of Codd. BC, and although the reading of the majority of MSS. e'v KoXXet is supported by the Latin, ' in specie,' yet it is too nearly a repetition of e'Tri koXXos to be quite satisfactory. Hence there is a probability that the true reading is preserved in Cod. 248 els rpvrjifjv, in the sense of the Latin ' luxuria.' xxv. 25. Codd. AS, 23, 106, 155, (157), 253, 254 (pi) SdJs) . . . prjbi yvvaiKi irovrjpd irapprjaiav : Codd. BC, (65), 296, 308 . . . prjbe ¦yvvaiKi irovrjpd i^ovalav : Cod. 248 . . . irapprjaiav i^dbov. Latin : ' nee mulieri nequam veniam prodeundi.' Syriac : Syr.-Hex. ' nor to a wicked woman liberty.' The antithetical clause pfj bas vban bii$o8ov seems to favour the reading irapprjaiav in the sense of 'freedom of speech,' in which sense it is used in Job 27. 10, Prov. i. 20. But the Latin shows that i^ovalav, in the sense of ' liberty to go out of doors,' was an early variant, to which e'|dSov was probably added as a gloss. xxvi. 5. Codd. AS^ 66, 106, 155, 157, 248, 253, 296 e'Tri ra rerdprco irpoaiiirio i(lioPfj6nv : Codd. BC, (23), (254) . . . ibefjB^v. Latin : ' et in quarto fades mea metuit.' The variation of reading is probably due to the unusual con struction of (po^elaBai with eTrt': but ibefjBrjv gives no intelligible 272 ON THE TEXT OF ECCLESIASTICUS. sense. The Latin connects irpoaiiira icjio^fjBqv, ' I was afraid in countenance.' xxvii. 27. Codd. AS^ 55, 106, 155, 157, 253, 254, 296, 307, 308 d TTotSv irovrjpd els aird KvXiaBfjaerai [106, 254 e'yKuXto-^ijo-erat] : Codd. B, (23) ... ets airdv KvXiaBfjaerai : Cod. 248 iroiovvn irovrjpd iir airdv KvXiaSrjaerai. Latin: S. Aug. Speculum, p. 142, Cod. S. Theod. ' facienti nequissimum consilium super ilium devolvetur: ' Codd. Tolet. Amiat. ' facienti nequissimum super ipsum devolvetur.' Syriac : Pesch., Syr.-Hex. ' he who devises evil will fall into it.' The most noteworthy point is the agreement of the Latin with Cod. 248 in the possible but harsh construction 'to him that doeth mischief, it will roll upon him : ' the reading of Cod. B is gram matically impossible, but critically interesting because it preserves in aurov the middle link between the reading of Cod. 248 and that of the majority of MSS., i.e. it may be supposed that when the dative irowivn was changed into the nominative, aurdv was in some cases retained by an unintelligent scribe from an earlier MS. Codd. ABCS, 68, 157, 253, 296, 307, Vienna i rds dpaprias aurou (157, 253 aurmv) biaarrjpiav biaarrjpiel : Codd. 23, (106), (248), 254, Vienna 2 rd$ dpaprias airov (254 airSiv) biarrjpSiv biarrjpfjaei : Cod. 65 ''"^ dpaprias airav biarrjpfjaei : Cod. 165 biarrjpiav biarrjplaei: Cod. 308 (apparently) biaarrjpmv biarrjpfjaei. Latin : ' et peccata illius servans servabit.' Syriac : Pesch., Syr.-Hex. ' for all his sins will be carefully pre served for him,' i. e. for God. The reading biarrjpav biarrjpfjaei is Confirmed not only by the versions but also by the context. The purport of the context is evidently that a man should npt avenge himself upon one who has wronged him, but wait for the vengeance of God. The Pauline ' I will recompense, saith the Lord ' is here expressed as ' their sins he will surely keep (in remembrance).' In the reading biaarrjpiav biaarrjpiel there is (i) the grammatical difficulty that the use of the participle in the future would probably be without a parallel, (2) that the meaning 'their sins he vf'iW surely confirm' is not relevant to the context. ON THE TEXT OF ECCLESIASTICUS. 273 xxix. 4. Codd. AS, 23, 106, 155, 157, 248, 253, 296, 307 irdpeaxov ko'ttov [307 Ko'Xn-ov] rois ^orjBfjaaaiv airois : Codd. BC, (55), (254), (308) . . . Trdvov. Latin : ' praestiterunt molestiam his qui se adiuvaverunt (adiuverunt). ' ko'ttos and Trdvot are similariy interchanged elsewhere, e. g. Job 3. 10; Ps. 9. 36 (10. 14): 64 (56). 10, 11; Wisd. 10. 10. xxix. 7. (i) Codd. ASS 65, 155, 157, 248, 254, 296, Vienna i ttoXXoI oiv xdpiv irovrjplas direarpe^av (Codd. 55, 106, 157, 254 add Xe'ipa, 248 adds rdv dvBpairov) : Codd. S^ 23, 253, 307 ttoXXoi oi xdpiv irovrjplas diriarpe-^av : Cod. B, (308) TroXXoi x^piv irovijplas airearpeyav : Cod. 1 06 TroXXoi x^P'" '"ovrjplas diriarpe-yfrav X'^'-P"- (2) Codd. ABS, 106, 166, I57, 254, 296, (307), 308 diroareprj- Bfjvai bapedv eiXa^fjBrjaav : Codd. 23, 55, 248, 253, Vienna 2 diroareprjBfjvai be . . .: Cod. 248 OmitS bapedv. Latin : ' multi non causa nequitiae non fenerati sunt sed fraudari gratis timuerunt.' Syriac : Pesch. ' many turn away from lending, by no means on account of wickedness, but because they are afraid of an empty quarrel : ' Syr.-Hex. (the last clause) ' . . . but they shall be deprived because they feared without cause.' In the first clause it is possible that both ouv and ou may be correct. The latter word is required by the whoh structure of the passage, and is supported both by good Greek MSS. and by the versions. The former is possible, because the verse is of the nature of an inference from v. 6. The verb diriarpe^av requires an object, and the analogy of v. 9 leads us to expect a personal object : hence the rdv dvBpairov of Cod. 248 seems preferable to the x^'pa of other MSS. In the second clause Se is clearly necessary, and the retention of it in Cod. 248 shows that that MS. is based upon one which read oi in the first clause. xxix. 13. Codd. AS, 23, 65, 106, 155, i57, 264, 296, 307, 308 irrip dairlba Kparovs (157 Kpdvovs) Kal iirep [55 Omits] Sdpu oXk^s : Codd. BC, (248), (253) . . . VTrep Sdpu dXKfjs, T 2 74 ON THE TEXT OF ECCLESIASTICUS. Latin : ' super scutum potentis et super lanceam.' Syriac : Pesch. ' a strong shield, and a spear, and a wall will it be for war.' The reading oXk^s is not only better attested, but is also a more common word in later prose and Hellenistic Greek than the poetical Skufjs : ' it (sc. almsgiving) will fight for him in the face of the enemy better than a strong shield or a heavy spear.' xxx. II, 12, 13. Cod. 248 I pfj bas aira i^ovalav iv vedrijri Kai pfj rraplbrjs rds d-yvoias aurou Kap^ov rdv rpdxrjXov airov iv vedrrjn KCLI BXdaov rds irXevpds airov ins ean vfjirios 6 pf) irore aKXrjpvvBels direiBfjajj aoi' Kal earai aoi dbivrj ijfvx^s. iralbevaov rdv uidv aov Kal epyaaai iv aira tva pfj. iv rfj daxrjpoavvrj airov irpoaKd^j/rjs. Codd. ABCS, 23, 66, 68, 155, 157, 253, 296, 308 omit vv. 2, 3, 6 : Cod. 106 omits vv. 2, 3 : Cod. (254) places vv. 2, 3 after v. 8. The variants are: v. i, Cod. 307 Sds: v. 4, Codd. A, 106, 155 eas iarl: V. 5, Codd. ACS, 157, 307, 308 direiBfjaei, Cod. 155 irriBfjaei : V. 6, Cod. 106 adds e'l aurou after o-ot : v. 7, Cod. C has (BS eo-rt vfjirios for ipydaai iv aira : v. 8, Cod. 296 ... e'v r^ alaxvvTj airov Trpoo-Kd\/nys, Cod. 55 • • ¦ ^'^ ''.^ caaxrjpoavvrj aov irpoaKO'^rjs, Cod. 308 ... e'v rfj alaxrjpoaivrj aov irpoaKO'^rj. Latin : ' non des illi potestatem in juventute et ne despicias cogitatus illius : curva cervicem ejus in juventute et tunde latera illius dum infans est, ne forte induret et non credat tibi et erit tibi dolor animi : doce filium tuum et operare in ilium ne in turpitudinem illius oflfendas.' Syriac : Syr.-Hex. 'Give him not power in his youth. Nor forgive him all his transgressions : Keep low his heart while he is young. And break his back while he is little : ON THE TEXT OF ECCLESIASTICUS. 275 Lest when he is grown strong he rebel against thee. Teach thy son grief of mind. And show thyself rough towards him : Lest he cause thee to stumble by his foolishness.' Both the Latin and the Syriac confirm the general reading of Cod. 248 against all the other MSS. But the original of the Syriac translation of vv. 6, 7 was evidently dififerent from any Greek text which has survived. xxx. 39 (xxxiii. 31). Codd. ACS, 23, 55, 167, 253, 2 64, 296, 307, Vienna 2 et ecrri croi oIk€T7]s earo) q)S" (tv ^ opt ev atfiart eKTrjira) avrov* el [S^ Om.J eart aoi oherqs aye avrov as dbe'\(f)6vj ort CDS r) '^V)(rj crov e7rtSc7;o"ets avra. Codd. B, (308) et eo-rt o-ot olKerrjs eara ais ai on iv aijiari iKrrjaa airov' el ean aoi olKirrjs dye avrdv as aeavrov, on tt)S fj ^oxfj aov iiriberjaeis avra. Cod. 106 et eo-rt o-ot o'lKirrjs [marg. add. Trto-rds] etrrto d)s ai on iv dlpan iKrfjaa avrdv' aye avrdv ojs dbeXcfiov, on d)S fj ^v)(fj aov imberjaeis avrra. Cod. 166 et eo-riv o-ot o'lKirrjs dyaye avrdv ais dbeX(j}dv, on ios fj ¦v/'i'X'J """^ iiribirjais avno. Cod. 248 et eo-rt aoi o'mirrjs, eara aoi as 17 i^rvxh oov on iv alpari iKrfjaa airdv' el 'ian aoi o'lKirrjs dye airdv ais dbeXrpdv dn o)s fj ¦^X^ <^°" i'^i^^'io'^" aira. Latin : ' Si est tibi servus fidelis, sit tibi quasi anima tua : quasi [Cod. Toi. 'et sicut'] fratrem sic eum tracta, quoniam in sanguine animae comparasti eum.' [Cod. Toi. ' . . . animae tuae': ' parasti' in the margin.] Svriac: Pesch. , ir 'If thou hast one bond-servant, let him be to thee as thyself, Because like thyself will be the loss : T 2 276 ON THE TEXT OF ECCLESIASTICUS. If thou hast one bond-servant, treat him as thy brother ; Fight not against the blood of thy soul' The passage is one of the most difficult in the book : it seems evident, both from the Greek MSS. and from the Latin, that part of it has been duplicated. The key to the diversities of the Greek MSS. seems to be afforded by the Latin, which makes it probable (i) that el 'ian aoi o'lKirrjs should be read only once (as in Codd. 106, 155) '¦ (2) that as fj yjrvxfj aov is an epexegesis, or the original form, of as av : (3) that dbeXrpdv is the correct reading, if the whole clause aye aurdv ais dbeX(j)dv be not an added paraphrase of eo-ria ais ai (ais fj ^vxfj aov). It seems also probable that the unintelligible clause on as fj ^vxfj aov imbefjaeis aira veils a paraphrase of e'v aiuari iKrfjaa airdv. xxxii. 2 2. Codd. AS\ 55, 106, 155, 157, 253, 254, 307 Kai Kptvei SiKat'ots Kai iroifjaei Kpiaiv : Codd. B, (23), (296) .... SiKat'tas : Cod. 248 .... SiKat'ous. Latin : ' sed judicabit justos et faciei justitiam.' The context clearly requires Sikoiois : cf. Is. 11. 4 Kptvei raTrciva Kpiaiv. xxxvi. (xxxiii.) 3. Codd. AS, 23, 55, 106, 155, (157), 248, 253, 254, 296, 307, 308 dvBpairos avverds ipiriareiaei vdpro Kal d vdpos avra iriards ais ipiirrjpa brjXav [lo6, 307 SijXov, 248 S^Xtov] irolpaaov Xdyov Kai ourtBS aKOvaBfjarj : Codd. BC . . . . tbs iparrjpa biKaiav [accent uncertain]. Latin : ' homo sensatus credit legi dei et lex illi fidelis : qui in- terrogationem manifestat parabit [Cod. Amiat. ' paravit '] verbum et sic deprecatus exaudietur.' The ordinary punctuation of the passage connects us iparrjpa bqXav with the preceding words : and it is possible that this punc tuation is anterior to Cod. B, and accounts for the reading biKalav (if biKalav and not biKaiav be intended). But the Latin helps to make it probable that the clauses properly run as follows : — • dvBpairos avverds ipiriarevaei v6pa, Kol vdpos aira iriards' ais ipiirijjia brjXav, eroipaaov Xdyov, Kal ovras .... [?^' deprecatUS '] aKovaBfjarj. ON THE TEXT OF ECCLESIASTICUS. 277 ' A man of understanding will put his trust in the law, And the law will be to him trustworthy: Fashion thy speech, as one who states a question And so ... . shalt thou be listened to.' The use of ipiinjpa in the philosophical sense of a formal ques tion or problem is not out of harmony with the character of the book. xxxvi. 1 8. Codd. AS, 55, 155, 253, 254 Tro'Xtv dyidaparos aov ... . roVov Kara7ra,;^ards aov : Codd. 23, 106, 157, 248, 296, 307 TrdXtv dyidapards aov ... . rdirov Karairaiaeiis aov : Codd. B ttoXiv dyidapards aov ... . Tro'Xtv KaraTrau/tiards aov. The Latin sup ports Cod. B : ' civitati sanctificationis tuae .... civitati re- quiei tuae.' xxxvi. 22. Codd. AS, 166 elaaKovaov Kipie befjaeas rSv oiKerSv trou: Codd. BC, 23, 56, (106), (157), (248), (253), (254), (296), (307), (308) iKerav aov. The Latin supports Codd AS : ' exaudi orationes servorum tuorum:' but in Ps. 73 (74). 23 Cod. S agrees with Cod. B in reading iKer£v : (Cod. A is there defi cient : and neither word is a correct translation of the Hebrew IISJ). xxxvi. 31 (28). Codd. AS, 23, 55, 157, 263, 254, 296, 307 n's ydp iriarevaei ei^iivca Xrjarfj dipdXXopivia iK irdXeas els TrdXtv [296 iribiov: SO 308] : Codd. BC .... acfidXXopivia . . . .: Codd. 106, 155, 248 .... i(j)aXXopiv(0 .... Latin : ' . . . . quasi succinctus lateo exsiliens de civitate in civi tatem.' Syriac : Pesch. ' who would trust a youth hke a goat leaping from city to city ? ' The Syriac appears to supply the missing element in the meta phor : the wifeless and homeless man, wandering from city to city is like a goat leaping from rock to rock. xxxviii. 27. Codd. AS, 65, 106, 155, (157), 253, 296, 307 Kai fj [55, 106 278 ON THE TEXT OF ECCLESIASTICUS. omit fj] iiripovfj airov dXXoiaiaai iroiKiXlav : Codd. BC, 23, (248), (254), (308) .... 17 viropovfj .... Latin : ' assiduitas ejus variat picturam.' The Latin confirms impovfj, ' assiduity ' or ' perseverance ' as distinguished from viropovfj, ' moral endurance.' xxxviii. 28. Codd. A, (157), 307 Kai KarapavBdvav epyov aibfjpov : Codd. S, 65, I06, 264, 308 .... epya aibfjpov : Cod. 296 epyois aibrjpov: Cod. 155 ... . ipyaa'iav aibfjpov : Cod. 23 ... . epyro aibfjpov: Cod. 248 e'v epyo) aibfjpov: Codd. BC .... dpyd) aibfjpr^: Cod. 253 epyov aibfjpov. Latin : ' considerans opus ferri.' The reading dpya aibfjpeo 'unwrought iron' (dpyds is used of metal in this sense in Joseph. B.f. 7. 8. 4 dpyds re albrjpos koI x^Xkos en be Kal pdXi|3Sos, SO Pausan. 3. 12. 3) is in itself possible: the smith is sitting at the anvil and looking at the glowing unwrought mass on which he is about to work : but the difficulty of the use of the dative case with KarapavBdvav Seems insuperable. If the reading of Cod. A, ep-yov aibfjpov, be Correct, there does not appear to be any adequate reason for the numerous variations : the Syriac translation ' implements of weight ' suggests that the original reading was the comparatively rare word ipydXela (aibfjpov), which is found only in Ex. 27. 19: 39. 21 (40). The picture would thus be that of a smith sitting at the anvil, and scanning his implements : very soon Kapbiav biiaei els avvriXeiav 'ipyav, ' he will give his mind to the com pleting of the works.' xxxix. 13. Codd. ACS, 23, 106, (157), 248, 253, 296, 307, 308 ^Xaarfjaare ins pdbov (pvdpevov iirl peiparos iypov : Codd. B, (55), 166, (254), .... eTri pevparos dypov. Latin : ' quasi rosa plantata super rivos [Cod. Amiat. ' rivum '] aquarum.' The quotation of the passage in Clem. Alex. Paed. 2. 8, p. 216, as pdbov irerfivrevpivov iirl pevpdrav ibdrav ^Xaarfjaare, is remarkable as giving the Greek original pf the Latin, and thereby showing that a recension existed which does not survive in any MS. ON THE TEXT OF ECCLESIASTICUS. 279 xlii. 5. (-odd. ACS, 155, 157, 253, 307 Trepi buKJidpov irpdaeas ipirdpav : Codd. 23, 106, 248, 254, 296 Trepi dSta^dpou irpdaeas ipirdpav: Codd. B, (56), (3°8) Trepi dbiaifidpov irpdaeas Kal ipirdpav. The Latin, ' de corruptione emptionis et negotiatorum,' points to a reading bia(^Bopds for bia(pdpov : probably through a mis understanding of the meaning of bia(fiopov, ' purchase-money.' xliii. 9. Codd. ACS=, 65, 106, 155, (157), 248, 253, 254, 307 Kdo-pos (jlarl^av iv i'^larois Kvplov: Cod. 23 Kdapov (jiarl^av iv u\|/t'o-roif Kipios : Codd. B, (296), (308) Koapios (parl^av iv fnjrlarois Kipios. Latin : ' mundum illuminans in excelsis dominus.' It seems probable that Cod. 23 has preserved the right reading, and that there are four parallel clauses, each referring to the moon : that is to say, the moon is described as KaXXos oipavov, bd^a aarpav, Koapov (jiarlCav, iv fri^larois Kipios. xliii. 25. Codd. ACS KT^o-is Krfjvav: Cod. 248 Kpiais kijtoiv: Codd. 106, 157 KT^CTis KijTiBv: Codd. 254, 307 Krio-ts KTijvtov : Codd. B, (23), (55), (155), (253), (296) "rlcris (308 TTTt'o-is) K,r£v. The Latin, ' creatura belluarum,' makes it probable that Kritri? Kri7v. 9 54 ,55\ 19 55 56). 6 56 ~57\ 8 60 (61). 3 61 (62 . ; 62 (63 . 2 63 (64^. I 64 ,65). 7 64 (60). 10 65 (66). 10 67 {6%). II 67 (.68). 16 68 (69). II 68 (69). 12 68 (69). 21 68 (69). 30 68 (69). 33 68 (69). 34 69 (70). 6 70 (71). 2 70 (71). 4 70 (71). 23 71(72). 2,4 71 (72). 4 71 (72). 12 71 (72). 13 71 ,72;. 17 72 (73). 13 73 (74). 19 73 (74). 20 73 (74). 21 74 (75). 9 75 (76). 7 75 (76). 10 76 (77). 4 76 (77). 7 77 (78). 2 77 (78). 8 77 (78), 18 77 (78). 35 77 ,78). 36, 77 (78). 42 77 (7S). 49 79 (80). 5 80 (81). 8 81 (82). 3 61 (82). 7 81 (82). 4 83 (84). 3 83 (84). II 84 (85). 9 85 (86). 1 85 (86). II 86 (87). 5 PAGE 209 ! 210 . loi 22 8 52, 53 ¦ 105 98.175, 205 . 108 . lOI 52, 53 53 ¦ 2974 . 252 103, 107 . 66 . lOI • 74 ¦ ?* 75 74 • 2323 . . 22 74, 75, 76 90* 31, '4, 75 76 . 190 99, 103 • 74 . lOI 74, 75 . 172** 25 74-76 104, 106 103, 108 65,71 ¦ 103 103, 107 ¦ 17 37 204 22 - 78 . 172** 29 74,75 . 192* 23,75 . 108 ¦ 173* 98 74,75 . 106 52,54 P-\GE if (SS . 15. 102* sr tt\ 16. . -4 ^^ ^S9,. 3 . I3 8S 56 . 4 . j^ ^?,SS-i5- 52.53 f^*.-^y). 49. 22 89 (90 . 4 iSi 90 ,91 .14. . -, 91 (92\ . . S 92 9-3). 2 Z.2 92 '9.3\ 3 . . \2 93 >94 . 9 . 173* 93(94.19. 98 93 (94^. 22. . 17 94 (95 . 9 29 95 ^96). 10. 52,189 96 (97 . I . . 196 100 (101). I I73*,i74 101. tit. . . 74 103 (104\ 15 . 103 103 (104). 29 104 105 106\ 3. . 49 105 (106 . 29 . 167 105 (106\ 33 . 106 106(107). 5. . 104 106 107!. 18 107 106 (107). 20 . 22 106 (107). 26 . 106 106 :107\ 41 7; 107 ,lUo . I. . =; 108 a09 . ; . . 46* 108 (109). 16 75.105 108 (109;. 22 74. 75 108a09:.3i . '75 111 (112\ 7. ^2 111(112.9. 75 112(113). 6. . 75 112(113). 7. 75 113.9. . - 174 114(116). 4. 22,^1 117 (lis. 6. . 17 117 ,iis;. 12,22 iSo 117 (lis). 18 207 118(119\io,i5 I ^4^' ^ ' ' ( 149 118 (119\ II . 106 118 ,119). 20 . 108 118 ;il9\ 28 105 118 ,119'. 90 . 52 Hi (119\ 114 17 118 (119). 120 . 207* 118 lly'. 122 . 90 lis ^119 . 134 22.90 118 (119 . 143 . 6 118 (119). 153 . 32 123 (12i). 7. . 22 126(127;. 5. 17 129 ,130). 6. . J07 129(130). 8. 22 288 INDEX OF BIBLICAL PASSAGES. 130 (131). I . 130(131). 2. 131 (132). 16 132. II . . 138 (139). 10 138 (139). 14 139 (140). 13 140 (141). 5 142 (143). 4 142 (143). 7 . 145 (146). 4. 146(147). 3- 146 (147). 6. 146 (147). 10 148. 8 . . . 149. 4 . . . PAGE i°5105 75 60 151 108 74,75 207 99, 103, 104, 105 104 104i°5 74, 76* 252100 74 Proverbs, 1. I . 1. 20 1. 23 3. 12 3. 19 3. 34 4. 18 6. 21 6.307-3-7. 16 8. 20 8. 27 9. 18 10.3-10. 10 10. 28 n. 9- 11-13 IL 17 n.3112.3- 12. 20 13. 8 . 13.2514. 20 14. 21 14. 29 14.31 14. 33 15. 22 65 271100207 5274 64 I, 103 107 99 5 3253 26 107 1925 32,92 100 7 252 646475 102*, 107 7574 101 75,9° 75,98 16. I (15. 32) 16. 12 16. 26 16. 32 17.5- 17-2318. 14 19. I, 7, 22 lOI,103 63 102100 75 100 100, 1 01 ¦ 75 19.4,17 19.16 20. 19 2L 16 21. 26 22. 2, 7 22. 9, 22 22. II 22. 16, 22 22. 16 22. 17 22. 18 . 23. 6 . 23. II . 23. 24 . 24.3 . 24. II . 24. 12 . 24. 14 . . 24. 37 (30. 24. 77 (31 25. 1 . 25.5 . 25. 26 . 25. 28 . 26. 7,9 26. II . 26. 24 . 26. 26 . 27. 19- 27. 23 . 28. 3, 8 28. 3, 16 28. 6, 27 28. II . 28. 26. 29. II. 29. 14. 29. 38 (31, 30. 4 . PACE 75 107 57 2620 75 75 107 76 9099 98 81* 32 107 5231 102 108 75 74 6554 107 100 65* 70 98 107 1 04 99, loi 76, 90*90 7575 102I03 75 20) 74,75 . . 100 14) 9) lOI Ecclesiastes. L14. 2. 14, 15 3. 19 . 4. I . 4.14. 5.7 . 6.9 . 7.3 • 7.8 . 7. 8 (9) 7.14.9. 2,3 10. 3 . 12.7 - 12. 9 . 90, . 100* • 29 29, 100 . 90 • 75 75,9° • 74 , loo • 99 103, 106 . 100 . 60 ¦ 29 ¦ 99 . 104 . 65 Canticles. 3- 1,2,3,4. 6. II. . . 106108 Isaiah. 1. 2 . . Lio. . 1. 11-14 1. 16-20 L16. . 1. 27 . . 2. 6, 6. 9 2. 5 b, 6 a 2. 8, 20 . 2. 18, etc. 3 4 3 9 3 10 3 14 i_ 6 7 5 21 5 29 6 3 6 6 6 10 7 2 7 2,4 7. 10-17 7 14. 7 15 7 16 8. 4 9. 9 10. I 10. 2 10. 7 10. 7.1 2 10. 20 11. 4 13. 7 14. 4 14. 30 14. 32 16. I 16. I, 2 17. 13 19. 3 19. 20 20. 6 2L 4 24. 7 24. 16. 25. 4 ¦ 25. 9 26. 6 . 26. 20 . 28. 17- 29. 8 . 29. 13- 182 182 182 177*107 49 211 212* 2020 20 182196 74 174* 182 22 206 17 108 100 100 197* 197* 198* 198* 60 106 78 74,75 lOI 99 23 74,75 lOI 65 75 74 208, 209* 204, 208 25 105 22 22 106lOI 67 76 22 74.76 206 49 102 177, 205 INDEX OF BIBLICAL PASSAGES. 289 92 17 29. 14 29. 19 30.15 30. 27 3L5 32. 2 32.632. 7 32.15 33.13 33. 14 33. 16 33. 18 33. 20 33. 22 34. 10 35. 4 35. 9 . 22,3. 36. 14,15.18; 19, 20 37. II, 12. 37. 20,35 37. 23 . . 37. 32 . - 38. 6 . . 38. 12 . . 38. 16 . . 38. 16 . . 40.3 . 40. 12. 40.13.41. 14 . 41. 15, 16 4L 17 . 41. 22 . 42. 1-4 42. 6, 7 42.8 . 42. 12 . 42. 22 . 42. 25 . 43. 1, 14 43.3,1143.4 . 43.6 . 43. 9 . 43. 13 . 43. 21 . 44. 6 . 44. 17, 20 44. 19 . . 44. 22, 23. 2 45. I . 45. 2 . 45. 7, 9 - 45. 17,20, 2 45. 20 . • 46. 7 - • 47. 4 - • PAGE . 198* • 74 • 7226 22 100 107, 108 74,75 100 182 92 182*lOI 29 2229 22, 103 I, 32, 78* 22 ,12 2222 8 - 23 22,31 - 99 . 106100 182 . 209 . 100* 22 5 • 74 • 99 199* . 183 40* 41 4o''» 41 22 . loi 22 22 . 102 . 213 2022 . 40* 22 22 loi, 108 22 . 183* . 183* 153 222322 22,32 47. 14 . 48. 17, 20 48. 22 . 49.6 . 49. 7, 26 49.13.49. 17 . 49. 25 . 49. 26 . 50. 2 (3) 50. 6, 7 50. 7 . 50. 8, 9 5L 10 52.3 52.5 52. 9 52. 14 53. 1 53. 2 53. 8 b 53.9 53. 12 54. I 54. 5, ! 54.654. II 55.9 56.157.13 57. 16 57.2158.4 58.558.6 58. 7 58.858. 9 58. 10 58. II 59. I 59. 7 59. 7, 1 59. 16 59. 19 59. 20 60. ' 60. ,16 17 60. 19 61,61.61.62. 63.6 63. 7 63.9 63. 16 63. 17 64. II PAGE 22 22 174 183* 22 74 186 222322 183* 186183* 2222 8 22 179 178*201*202* 202*104 174 22, 32 lOI 74 102 49 22, 105 29 174 184* 184* 184* 74, 184* 185* 185* 185 107 22 8,78 210 49 100 22 22,32 179* 17 74, 185 105107 2223 40* 22 22,32 . 213 . 213 65. I, :1,3 a 65. 14 . 66. 1 66. 2 66.3 66. 14 66. 19 66. 24 Jeremiah, L5 . 2. 12,13 2.13- PAGE . 211 105, 106 . 209* 74,75 106 23 261 2. 24 . 3.8 . 3. 10. 3. 19 . 4. 10 . 4. 18. 5.4 . 5. 17 . 5. 21 . 6.6 . 7.31-9. 13- 10. 12 . 15. 7 . 16. II . 18. 12 . 19.5 . 20. 13 . 22. 16 . 23. 9 . 24. 2 . 24.9 . 28 (61). 14 31 (48). 29 32. 17 . . 38 (31). 25 38 (31). 33 39 (32). 41 40 (33). 2 41 (34). 18 44 (37). 15 46 (39). 18 49 (42). II 51 (44). 28 • 153 204, 208* 208, 209* 104 208104* 65 103 103 75 18 9990 108 107 52 5 107 107108 75 74,75 105 78 66 102 105 4 107 99, 102 104 • 52 ¦ 47 20 • 31 22,23 • 23 Lamentations. 2. II ... • f 2. 12 . . . 104 Ezekiel. 1. 20, 21 2. II . . 5. 17 . . 9. 6 . . 10. 13 ¦ 104105 78 219 219 u 290 INDEX OF BIBLICAL PASSAGES. 10. 17 11. 19 12. 19 12. 22 13.3 14.8 14.15 14. 21 16. 44 16. 49 18. 2 18. 3 18. 7, I 18. 12 19.6 19. 14 20. 6, I 20- 47- 2L72L II . 21 (31) 22. 12 22. 21 22. 29 28. 2, , 33.534.2535. 12 36. 26 37. 12, 37. 2 3944. 2„ 45.847. 12 6 •36 , 17 13 29. 74, . 104 . 103* 4 65,66 98, 100 20,65 7878 66 74,75 66 65 185 74,75 88*65*56 67 104 18 25 90 148 75,90 105 23 78 8 103 2o5 23 100lOI 18 186 Daniel, 2.44. 2.46 . 7.10. 9. 16. Hosea. 7. II . 13. 14 . Joel. 2.13- 5 56 206 49 108 23 213 Amos. 2.62-74. I 5. II 5. 12 , 5. 24 . 8.48.6 • • 75 28, 74, 75 • 75 ¦ 75 ¦ 7517 74,75 75 Micah. 2.43. 2 65 17 Habakkuk. 2. 4 . . . 252 3.3 • 3. 14. 3.15. 40*, 41 • 74 Zephaniah. L 12 . . . . 2-3 • • 3. 12 . 7 74 75 Zechariah. 2. 6 . . . . 212 • 52 . 100 . 190 40*, 41 5. II 6. 8 6. 12 6.139. 2 9.9 10. 7 IL 14 IL 17 12. 10 12. II 12. 12 26 74 106 47 20 213*213 213 Malachi. 2. 17 . . . 252 I Esdras. 4. 39 . . . 252 8. 23 . . . 170 2 Esdras. 1. I .... 107 2 62 . . 31 2. 68 ... . 52 4 Esdras. 2. 16 . . . . 206 Tobit. 3. 8 ... 79* 6. 18 . . . 65 12. 7, II . . . 58 Judith. 2. 2 . . .58 49.. .13 8. 24, 27 . . 72 9. 12 . . 5 Wisdom. L II 2. 22 2. 24 3.53. 10 4. I 5.35. 13 5. 18 6. 24 8.7 11. 10 14. 15, 23 14. 18, 27 15. II . 16. 24 . . 18. 4 . , 19. 6 . , PAGE 1458 46, 71* 4 41* 6641 24^K K 71*57 55 148 5.14 1414 Sirach. 1-3 L6 1-13L 23 1-27 2. I 3.33. 10 3. 26 4.34.4,4. II 4. 13 4.164. 17 4. 28 5.6 6.23 6. 27 7.6 7.87. 18 7.197. 20 8.6 9-5 9. 12 10.410. 17 10. 27 11. I 11-711. 8 n.g12.312.512.7 ¦ 250 250 • 259*259* • 250 72* • 251 • 259* • 259* • 250 ¦ 253 . 260* - 251 . 260* 251,252 • 252 255, 260* ¦ 251 • 250 • 14 • 252 . 261* ¦ 251 • 251 ¦ 250 • 14 • 252 • 251 262* . 262* ¦ 251 252, 263 252,253 • 263* • 251 - ^52 ¦ 252 INDEX OF BIBLICAL PASSAGES. 291 12. 10 . . 12. 12 . . 13. 26 . . 14-4,6 • 14. 8, 9, 10 14. 14 . . 14. 18 . . 14. 20 . . 15. 2, 3 . 15. 4 . . 15. 5 . . 15. 6 . . 16. 3 • • 16. 17, 18 16. 25 . 17. 27 . . 18.4,6 . 18. 17 . . 18. 19 . . 18. 31 . . 18. 32. . 19. 17 . . 19. 22 . . 19. 30 . . 20. 27, 28 2L 17 . . 2L 20 . . 22. 22 . . 22. 27 23. 10 . . 23. 20 . . 24. 17 . . 25.15. • 25. 17 . . 25. 21, 25 26. 6 . . 27. 13 • - 27. 16, 17; 27. 27 . 28. I . 28. 3-7 • 28. 26 . 29. 4 . . • 29. 7 . . 29. 13 • • • 30. II, 12,13 30. 39 (33- 31) 32. 22 . . 34 (31). 23 36 (33). 3 36. 18 . . 36. 31 ¦ • 36. 22 . . 38. 27 . • 38. 28 . 39. 2, 3 • 39. 13 • • 39. 16 • • 40. 5 • • PAGE 78 • 263* . 67 . 80* . 80 . 250 • 250 . 265* • 250 . 251 . 252 . 265* . 266* . 266* . 251 151,267* ¦ 250 14 . 252 . 252 . 267 - 252 . 268* • 251 . 256* . 268* . 252 ¦ 67 . 268* . 269* . 252 . 269 265, 269* 255, 270* 271* 271* 250 272*272*257* 273* 273*273* 274* 276* 80* 276* 277* 277* 277* 277* 278* 67* 278*144250 41. 2 42.5 42. 18 43.943.25 44.544. 17 45. ^ 45.15 45. 20 46.5 46.946.15 47. 18 48. 22 PAGE 253 279* 250 279* 279* 263 279* 253 253 280*253 252 280* 67* 281 I Maccabees. L 43 . . . . 252 10. 47 . . . 252 12. 63 . . . 262 14. 7, 36 . . . 262 2 Maccabees. L 35 . . . 261 2. 28 5.6 6. 8 13. 21 14.38 14 55 26 68 13 S. Matthe-w. 1. 18 . L19.3.3 • 4. I . 5. II . 5.25. 5. 29 . 5- 39- 5. 41 . 6. I . 6.8 . 6. 13 • 6. 19-24 7. II - 7. 16 . 9.4 • 9. 16 . 9. 30. 12. 18-21 12. 20 . 12. 25 . 12. 46 • 13.3 • 13. 10 . 13. II . u 253 51* 182 73*79* 6 1479* 38* 50* 8 73*, 79* 81* 81* 8 8,2s 2625 ^2O0*, 99 29 25 79* 69 58* 13. 13 13. 18 13. 21 13. 24 13.3113-33 13. 34, 35 13- 35 13- 36 13-3914. 8 15. 18 15. 19 17. 12 18. 20 19-6 20.15 20. 23 2L6 2L332L45 22. I 22. 18 23. 28 24.15 24.3 24.6 25.25. 26,26.27, P.1 ¦ 34 •41 - 34 -75 69 69 72*69 696969 71 53,69 28 6 177 4 150 82 69 69 69 79* 92* 39*69 92* 64 64 253253 38* S. Mark L3L13 L43 2. 21 3.4 3. 23 4. 2 4. 10 4. II 4.134. 17 4. 30 4- 33, 6. 30 7.67. 21 10. 7 10. 40 12. I 12. 12 12. 15 13. 14 13. 28 14.5 34 182 732525 7 70* 69 69 58*. 69 6972* 69 69 8 177 3 150 54 6969 79*> 93* 39* 69 26 292 INDEX OF BIBLICAL PASSAGES. 14. 30 . 15. 31 - 263 38* S. Luke. 1-4 1. 28 2. 26 3.43. 14 4. 2 4. 23 5. 22 5- 36 6.96.397.21 8. 2 8.4 8.98. 10 . 8. II 8.13 10.31n.411.1311. 26 11-5312. 14 12. 16, 12. 42 12. 58 13. 6 14. 7 15.316. I 17. 33 - 18. I, 9 19. II 20. 9 20. 18 20. 19 20. 23 2L92L2621. 29 22. 34 24. 16 36 41 14 253 182 38*73* 70* 8 25 7 70 79* 79* 6969 58*, 6969 72*2973* 81* 40* 170* 6962 6 69 47*, 62 5 6969 69 5 69 79 4 5. 21 10.6 11- 33, 11-44 12.6 13. 28 13. 29 16. 25 18. 37 20. 20 S. John. 38 69 253 5 70*25 5 43* 143 43* 70* 213148 Acts. L14 2. I 2. 20 2. 46 4. 24 5. 12 5- 39 7. 2 7-3 - 7. 26-2 7-57 8. 6 12. 20 14. 17 15.26 17. 22 17. 26 18. 12 19. 29 20. 9 20. 19 2.5. 19 26.5 26. 7 6363 253 63 6363 25 2531.54 169* 63 6363 7 63 46* 26 6363 25 14, 72* 45* • 57 • 13 Romans. 2. 10 , 3. 20 4.34.164. 17 4. 18 4. 20, 21 8. i^sqq. 8. 20 9.99. 12 10. 6 11. I 11-25 11. 34 14. I 15.616- 23 16. 25 2L 9 • ¦ 4 ¦ • 7 204, 209, 210*, 211* 156 261 6 156 87* 14,25 5 1.58 163 156 8758* 100 6363 58* 25 I Corinthians. L19 2. I 2.92. 16 6.5 10.30 198 5954 100 13. 12 . 15. 51 . 69* 2 Corinthians. 3 6 . . . . 4 9 1 4 17 89*89* 1 26 72* 2 20 . . 14 Galatians 3 6 . . . . 156 4 "30 160 Ephesians. L6 . 3-3,4 3.9 3. 18 4. 13 5. 32 6.156. 19 ^4^ 69* 69* 14 8 61*55*59* Philippians. 1. 20 . . . . 2. 14 . 4. 8 . . . . Colossians. 1. 26, 27 . . 2. 2 . . . . 2. 18 . . . . 4. 3 . . - 25 8 41* 59695759 I Thessalonians. 3.9 . 3. 16. 59* 69* 2 Thessalonians. 2. 7 ... . 59 I Timothy. 3. II ... . 47 4. 13 ¦ • ¦ • 39* 6. 3 . . . . 260 2 Timothy. 2. 3 • • • • 47 Philemon. 1. 20 ... . 25 index of biblical PASSAGES. 293 Hebrews. James. 2 Peter. PAGE PAGE PAGE 2. 18 . 72* 1. 26, 27 57 1. 2,8 8 3.14. . 89* 2. 23 ... . 156 1. 3 ¦ . . 41* 4. 12 . 25 1. 5 . . 41* 4. 15. • • 73* 2. 9 • • 73* 6. 13, 14 . . 162 I Peter. 2. i6. . . 6 9.9 . 69, 70* 1. 6 . . . 72* 2. 20 . 8 10. 26 . 8 2. I . . . . 14 2. 22 . 69, 70* n. I . n.4 . . . 89* • ¦ 152 2. 2. 9 . . . . 15, 20 41* 7 Revelation. IL 16 . . 54 2. 21 ... . 14 1. 20 . ... 61* 11. 19 . . • 69, 70* 4. 4 . 7 3. 10 . ... 72* 4. 12 . 72 10. 7 ¦ ¦ - • 59* 4. 18. 252 17. 7 • ... 61 THE END.