Essays in Biblical Greek

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SAYS IN BIBLICAL GREEK —

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HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

AMEN Corner, E.C.

ESSAYS

IN

BIBLICAL GREEK

‘BY

EDWIN HATCH, M.A, D.D.

READER IN ECCLESIASTICAL HISTORY, OXFORD

Orford
AT THE CLARENDON PRESS

1889

[41] rights reserved |

PREFACE,

--Φ9Ὸ.--

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 tentative in its character:
and the writer has abstained from a discussion of the views
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 bias 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 (see pp. 131,132). 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 of the great school of Cam-
bridge scholars which has already done work of exceptional
importance in the criticism of the New Testament: and he
looks forward to the time when it will be possible to study

vi PREFACE.

the Greek text 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.

CONTE IMTS:

—+4—

ESSAY I.
ON THE VALUE AND USE OF THE SEPTUAGINT.

Differences between Classical and Biblical Greek arising from the
facts—
(1) that they belong to different periods in the history of the
language . : Α .
(2) that they were spoken sat only in different ἐδ but δ᾽
different races . :
Materials for the special. study of Biblical Greek furnished s the
Septuagint—
i. in itself, in that it supplies a basis for induction as to the
meaning (4) of new words, (4) of familiar words . :
ii. in its relation to the Hebrew, in that
(1) it gives glosses and paraphrases .
(2) it changes the metaphors .
(3) it varies its renderings
ἮΝ ns iis velation Vo δὲν ‘Udine γενοῦ of the Hebew, which ave
valuable not only in themselves as adding to the vocabulary,
but also because they correct the Septuagint
(1) sometimes substituting a literal translation for a gloss
(2) sometimes substituting a gloss for a literal translation
(3) sometimes interchanging translations with it :
Application of the foregoing method to a small group of wonls
iy. in the variations and recensions of its MSS. ; β
General summary of results

ESSAY II.

PAGE

3-8

9-11

11-14

14-17
17-20
20-23

24-26
26-27

27
28-29
30-32
32-33
33-35

SHORT STUDIES OF THE MEANINGS OF WORDS IN BIBLICAL GREEK.

"Ayyapevew (pp. 37-38), ἀναγινώσκειν (pp. 38-39), ἀποστοματίζειν
(pp. 39-40), ἀρετή (pp. 40-41), γλωσσόκομον (pp. 42-43), δεισιδαίμων,
δεισιδαιμονία (pp. 43-45), διάβολος, διαβάλλω (pp. 45-47), διαθήκη
(pp. 47-48), δίκαιος, δικαιοσύνη (pp. 49-51), ἑτοιμάζειν, ἑτοιμασία,
ἕτοιμος (pp. 51-55), θρησκεία (pp. 55-57), μυστήριον (pp. 57-62),
οἰκονόμος (pp. 62-63), ὁμοθυμαδόν (pp. 63-64), παραβολή, παροιμία
(pp. 64-71), πειράζειν, πειρασμός (pp. 71-73), πένης, mpais, πτωχός,
ταπεινός (pp. 73-77), πονηρός, πονηρία (pp. 77-82), παράκλητος (pp.
82-83), πίστις (pp. 83-88), ὑπόστασις (pp. 88-89), συκοφαντεῖν (pp.

89-91), ὑπόκρισις, ὑποκριτής (pp. 91-93)

36-93

Vill CONTENTS.
ESSAY III.
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) καρδία, (2) πνεῦμα, (3) ψυχή, (4) διάνοια, of the
methods of investigation by noting
(1) uniformities or differences of translation, i.e. (a) of what
Hebrew words the Greek words are the translations,
(6) by what Greek words the same Hebrew words are
rendered in the Hexapla, (c) 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. (4) καρδία
and πνεῦμα, (ὦ) καρδία and ψυχή, (c) πνεῦμα and ψυχή,
(4) καρδία and διάνοια. : ‘ . 103-104
(3) the similarity or variety of the piolicates of the several
words . ‘ ‘ : : . 104-108
li. Psychological Terms in Philo ὃ ; . 109
(1) σῶμα and ψυχή. : 110
(2) σῶμα, capt 110
(3) ψυχή in general . ; . 112-115
(4) The lower manifestations of dong . 115-120
(5) The higher manifestations of ψυχή . 120-123
(6) ψυχικός Ξ , : 124
(7) νοῦς. . 125-126
(8) πνεῦμα . 126-129
General results . 129-130
ESSAY IV.
ON EARLY QUOTATIONS FROM THE SEPTUAGINT.
The materials for the textual criticism of the Septuagint consist of
(a) Greek MSS., (4) Versions, (¢) Quotations . 131-134
Three recensions of the text existed in the time of Secon’ ss one
or other of them it is probable that the majority of existing MSS.
belong: the question proposed is whether it is possible to go behind
those recensions and ascertain the text or texts which preceded them 135-137
The answer is to be found in the examination of quotations from
the Septuagint in writings of the first two centuries a.D.: those
writings may be dealt with by two methods, viz.
(1) the quotations of a single passage may be compared with
the other data for the criticism of the passage,
(2) all the quotations from either a single book, or the whole
of the Old Testament, made by a given writer, may be
gathered together and compared . 138-139

CONTENTS.

i, Examples of the application of the first method to quotations
of passages from Genesis and Exodus . Ξ

ΙΧ
PAGE

. 140-172

ii. Examples of the application of the second atk to ‘ginike :

tions from (@) the Psalms, ” Isaiah, in
(1) Philo ‘ Ξ ᾿
(2) Clement of Rome

(3) Barnabas .

(4) Justin Martyr

ESSAY V.
ON COMPOSITE QUOTATIONS FROM THE SEPTUAGINT.

The antecedent probability that collections of excerpts from the
Old Testament would be in existence among the Greek-speaking
Jews of the dispersion is as aca by the existence of composite
quotations

Examination of ick Gnichativain in ἐν Clement ἀξ Raise (2) Bar-
nabas, (3) Justin Martyr

ESSAY VI.
ON ORIGEN’S REVISION OF THE LXX TEXT OF JOB.

The existing LXX text of Job is the text as amplified by Origen:
the earlier text is indicated in some MSS. and versions, and can
consequently be recovered

The question proposed is to pcan for the wide ἐπλτᾶς κ᾿
between the earlier and the amplified text.

(1) Some of them are probably due to an ἐραρυσῇ correc-
tion of the earlier text .

(2) Some of them are probably due to a 5 ἀώμδε to tiring the
book into harmony with current Greek thought

᾿ But neither of these answers would cover more than a small pro-
portion of the passages to be accounted for: two other hypotheses
are possible—

(1) that the existing Hebrew text of the book is the original
text, and that it was more or less arbitrarily curtailed by
the Greek translator,

(2) that the existing Hebrew text is itself the expansion of an
originally shorter text, and that the original LXX text
corresponded to the original Hebrew

The remainder of the essay is a detailed examination of the pecs
third, and fourth groups of speeches, with the result of showing that
the second hypothesis adequately accounts for the differences between
the earlier and the amplified form

. 172-174
- 175-179
. 180-186
. 186-202

. 203-204

. 204-214

. 215-217

. 217-219

. 219-220

220

. 221-245

CONTENTS.

ESSAY VII.

ON THE TEXT OF ECCLESIASTICUS.
PAGE

The special difficulties of the textual criticism of the book . . 246
(1) Short account of the Greek MSS. and of the inferences
which may be drawn from their agreements and differences
in regard to (a) forms of words, (4) inflexions, (c) use of
the paroemiastic future, (@) omission or insertion of the
article, (6) syntactical usages . A ; . 247-253 -
(2) Short account of the Latin and Syriac ὌΞΘΡΕΣ = indi-
cation of the method of ree their relation to

each other a ; ᾿ : . 254-258
(3) Examination of some imaicktant εὐδονοο ἢ variation . 258-281
Some provisional results ‘ ὶ Ἔ Σ ; : ; . 281-282

INDEX OF BIBLICAL PASSAGES . ; : P ; : . 283-293

IL ON THE VALUE AND USE OF
THE SEPTUAGINT.

THERE is a remarkable difference between the amount of
attention which has been given to the language of the Old
Testament and that which has been given to the language
of the New Testament. To the language of the Old
Testament scholars not only of eminence but of genius
have consecrated a lifelong devotion. The apparatus of
study is extensive. There are trustworthy dictionaries and
concordances. There are commentaries in which the
question of the meaning of the words is kept distinct from
that of their theological bearings. There are so many
grammars as to make it difficult for a beginner to choose
between them. In our own University the study is en-
couraged not only by the munificent endowment of the
Regius Professorship, which enables at least one good
scholar to devote his whole time to his subject, but also
by College lectureships and by several forms of rewards
for students.

The language of the New Testament, on the other hand,
has not yet attracted the special attention of any consider-
able scholar. There is no good lexicon. There is no
philological commentary. There is no adequate grammar.
In our own University there is no professor of it, but only
a small endowment for a terminal lecture, and four small
prizes.

The reason of this comparative neglect of a study which
should properly precede and underlie all other branches of
Β

2 ON THE VALUE AND USE

theological study, seems to me mainly to lie in the assump-
tion which has been persistently made, that the language
of the New Testament is identical with the language which
was spoken in Athens in the days of Pericles or Plato, and
which has left us the great monuments of Greek classical
literature. In almost every lexicon, grammar, and com-
mentary the words and idioms of the New Testament are
explained, not indeed exclusively, but chiefly, by a reference
to the words and idioms of Attic historians and philoso-
phers. The degree of a man’s knowledge of the latter is
commonly taken as the degree of his right to pronounce
upon the former; and almost any average scholar who can
construe Thucydides is supposed to be thereby qualified to
criticise a translation of the Gospels.

It would be idle to attempt to deny that the resemblances
between Attic Greek and the language of the New Testa-
ment are both close and numerous: that the two languages
are in fact only the same language spoken under different
conditions of time and place, and by different races. But
at the same time there has been, and still is, an altogether
inadequate appreciation of their points of difference: and,
as a result of this inadequate appreciation, those points of
difference have not been methodically and exhaustively
studied. Such a methodical and exhaustive study lies
before the coming generation of scholars: it is impossible
now, and it would under any circumstances be impossible
for a single scholar. It requires an apparatus which does
not yet exist, and which can only be gathered together by
co-operation : it requires a discussion of some of its canons
of investigation by persons not only of various acquirements
but also of various habits of mind : it requires also, at least
for its more difficult questions, a maturity of judgment which
is the slow growth of time. All that can be here attempted
is a brief description of the points to which attention must
primarily be directed, of the chief means which exist for

OF THE SEPTUAGINT. 3

their investigation, and of the main principles upon which
such an investigation should proceed.

The differences between the language of Athens in the
fourth century before Christ and the language of the New

_ Testament may be roughly described as differences of time

and differences of country.

I. Many differences were the natural result of the lapse
of time. For Greek was a living language, and a living
language is always in movement. It was kept in motion
partly by causes external to itself, and partly by the causes
which are always at work in the speech of all civilized
races.

The more important of the former group of causes were
the rise of new ideas, philosophical and theological, the new
social circumstances, the new political combinations, the
changes in the arts of life, and the greater facilities of
intercourse with foreign nations.

Causes of the latter kind were stronger in their operation
than the attempt which was made by the literary class to
give to ancient models of style and expression a factitious
permanence. By the operation of an inevitable law some
terms had come to have a more general, and others a more
special, application: metaphors had lost their original
vividness: intensive words had a weakened force, and

required to be strengthened : new verbs had been formed

from substantives, and new substantives from verbs: com-
pound words had gathered a meaning of their own which
could not be resolved into the meaning of their separate
parts: and the peculiar meaning which had come to attach
itself to one member of a group of conjugates had passed to
other members. ;

In a large number of cases the operation of these causes
which are due to the lapse of time, forms a sufficient ex-
planation of the differences between Classical and Biblical

B 2

4 ON THE VALUE AND USE

Greek. The inference that this was the case is corroborated
by the fact that in many cases the differences are not
peculiar to Biblical Greek, but common to it and to all
contemporary Greek. 3
The following are examples of the operation of these
causes, |
ἀδυνατεῖν has lost its active sense ‘to be unable to... .᾽ and

acquired the neuter sense ‘to be impossible’; e.g. LXX. Gen.
18. 14 μὴ ἀδυνατήσει παρὰ τῷ Θεῷ ῥῆμα ; 5. Matt. 18. 20 οὐδὲν ἀδυνα- |

τήσει ὑμῖν. Aguil. Jer. 32.17 οὐκ ἀδυνατήσει ἀπὸ σοῦ πᾶν ῥῆμα,Ξε. ζ,ῖΙ͂Χ.
οὐ μὴ ἀποκρυβῇ ἀπὸ σοῦ οὐθέν.

ἀκαταστασία : the political circumstances of Greece and the East
after the death of Alexander had developed the idea of political
instability, and with it the word ἀκαταστασία, Polyb. 1. 7o. 1,
S. Luke 21. 9, which-implied more than mere unsettledness: for
it is used by Symm. Ezek. 12. 19 as a translation of 7387 ‘ dread’
or ‘anxious care,’ and it is coupled by Clem, R. 3. 2 with
διωγμός. -

ἐντροπή had borrowed from a new metaphorical use of ἐντρέ-
πεσθαι the meaning of ‘shame,’ 1 Cor. 6.5: cf. τὸ ἐντρεπτικόν Epict,
r. ¥. 3, Ὁ.

ἐπισκιάζειν had come to be used not only of a cloud which over-
shadows, and so obscures, but also of a light which dazzles by its
brightness, Exod. 40. 29 (35)... ὅτι ἐπεσκίαζεν ἐπ᾿ αὐτὴν ἡ νεφέλη
καὶ δόξης κυρίου ἐνεπλήσθη ἡ σκηνή : the current use of the word in this
sense is shown by e.g. Philo, De Mundi Opif. i. p. 2, where the
beauties of the Mosaic account of the Creation are spoken of as
ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἔπισκιάζοντα : id. Quod
omnis probus liber, ii. p. 446 80 ἀσθένειαν τοῦ κατὰ ψυχὴν ὄμματος ὃ
ταῖς pappapuyats πέφυκεν ἐπισκιάζεσθαι.

ἐπιτιμία had given up the meaning in which it is used by the
Attic orators, ‘ possession of full political rights,’ and acquired the
meaning of the Attic ἐπιτίμησις or ἐπιτίμιον, ‘punishment, or
‘penalty’: Wisd. 3. 10; 2 Cor. 3. 6.

ἐργάζεσθαι had added to its meaning of manual labour, in which
in the LXX. it translates T2Y, e.g. Exod. 20. 9, the meaning of
moral practice, in which in the LXX. it translates YB especially in
the Psalms, e.g. 5.6; 6.9; 13 (14). 4; in the N. T. e.g. 5. Matt.
4.23; Rom. 2. 1ο.

OF THE SEPTUAGINT. 5

ζωοποιεῖν has lost its meaning ‘to produce live offspring’ (e. g.
Arist. H. A. 5. 27. 3), and has acquired the meaning ‘to preserve
alive,’ 6. g. Judges 21. 14 τὰς γυναῖκας ds ἐζωοποίησαν ἀπὸ τῶν θυγα-
τέρων ᾿Ἰαβεῖς Ταλαάδ (cf. Barnab. 6 πρῶτον τὸ παιδίον μέλιτι εἶτα γάλακτι
ζωοποιεῖται), or ‘to quicken,’ e.g. 2 Kings 5. 7 ὁ θεὸς ἐγὼ τοῦ θανα-
τῶσαι καὶ ζωοποιῆσαι.... ; S. John 5. 21 οὕτως καὶ 6 vids obs θέλει
ζωοποιε. Rom. 4.17... θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκρούς. So
also ζωογονεῖν, which in later non-Biblical Greek has the meaning
‘to produce live offspring, as Pallas was produced from Zeus,
Lucian, Dial. Deor. 8, is used in Biblical Greek in the same senses
as ζωοποιεῖν, e.g. Judges 8. 19 εἰ ἐζωογονήκειτε αὐτούς, οὐκ ἂν ἀπέκτεινα
ὑμᾶς. 1 Sam. 2. 6 κύριος θανατοῖ καὶ ζωογονεῖ. S. Luke 17. 33 ὃς
ἂν ἀπολέσῃ αὐτὴν ζωογονήσει αὐτήν. Both words are in the LXX.
translations of ΠῚ Π pz. and hzph. (There is a good instance of the
way in which most of the Fathers interpret specially Hellenistic
phrases by the light of Classical Greek in St: Augustine’s interpre-
tation of the word, Quaest. super Levit. lib. iii. c. 38, ‘Non enim
quae vivificant, i.e. vivere faciunt, sed quae vivos foetus gignunt,
i.e. non ova sed pullos, dicuntur ζωογονοῦντα).᾽

κειρία, which was used properly of the cord of a bedstead, e. g.
Aristoph. Av. 816, had come to be used of bedclothes, LXX.
Prov. 7. 16 (where Aquila and Theodotion have περιστρώμασι) :
hence, in S. John 11. 44, it is used of the swathings of a corpse.

κτίσις had come to have the meaning of κτίσμα, i.e. like creat,
it was used not of the act of creating, but of the thing created:
Judith 9. 12 βασιλεῦ πάσης κτίσεῶς cov. Wisd. 16. 24 ἡ yap κτίσις
σοι τῷ ποιήσαντι ὑπηρετοῦσα. Rom. 8. 20 τῇ yap ματαιότητι ἡ κτίσις
ὑπετάγη.

λικμᾶν had expanded its meaning of separating grain from chaff
into the wider meaning of scattering as chaff is scattered by the
wind, e.g. LXX. Is. 41. 15, 16 ἀλοήσεις ὄρη καὶ λεπτυνεῖς βουνοὺς καὶ
ὡς χνοῦν θήσεις καὶ λικμήσεις : hence it and diacmeipew are used inter-
changeably as translations of ΠῚ ‘to scatter,’ both in the LXX.
and in the other translations of the Hexapla, e.g. Ps. 43 (44). 12,
LXX. διέσπειρας, Symm. ἐλίκμησας, Jer. 15.7, LXX. διασπερῶ, Aquil.
Symm. λικμήσω. Hence it came to be used as the nearest meta-
phorical expression for annihilation: in Dan. 2. 44 Theodotion
uses λικμήσει to correct the LXX. ἀφανίσει as the translation of ΘΠ
aph. from ἢ ‘to put an end to.’ Hence the antithesis between
συνθλασθήσεται and λικμήσει in 5. Luke 20. 18.

6 ON THE VALUE AND USE

πάροικος had lost its*meaning of ‘neighbour’ and had come to
mean ‘sojourner, so that a clear distinction existed. between
παροικεῖν and κατοικεῖν, e.g. LXX. Gen. 36. 44 (37. 1) κατῴκει δὲ
ἸΙακὼβ ἐν τῇ γῇ οὗ παρῴκησεν 6 πατὴρ αὐτοῦ, ἐν γῇ Χαναάν, cf. Philo De
confus. ling. i. Ὁ. 416... κατῴκησαν ὡς ἐν πατρίδι, οὐχ ὡς ἐπὶ ξένης
παρῴκησαν.

πράκτωρ seems to have added to its Attic meaning ‘ tax-gatherer’
the meaning ‘jailer’: since in an Egyptian inscription in the Cor.
Inscr. Graec. No. 4957. 15 mpaxrépeov is used in the sense of
a prison, εἰς τὸ πρακτόρειον καὶ εἰς τὰς ἄλλας φυλακάς. Hence τῷ
πράκτορι in S, Luke 12. 58 is equivalent to τῷ ὑπηρέτῃ in 5. Matt.
5.28.

προβιβάζειν had acquired the special meaning ‘to teach,’ or
‘to teach diligently’: it occurs in LXX. Deut. 6. 7 προβιβάσεις αὐτὰ
τοὺς υἱούς σου, where it is the translation of Ww pt. ‘to sharpen’
sc. the mind, and hence ‘ to inculcate.’ Hence S. Matt. 14. 8 ἡ δὲ
προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς.

συνοχή had acquired from the common use of συνέχεσθαι the new
meaning of ‘distress’: S. Luke 21. 25 συνοχὴ ἐθνῶν ἐν ἀπορίᾳ. In
Ps. 118 (119). 143 Aquila uses it as the translation of PI¥2=LXX.
ἀνάγκαι.

ὑποζύγιον had narrowed its general meaning of ‘ beast of burden’
to the special meaning of ‘ass’: it is the common translation in
the LXX. of Wf. Hence its use in 5. 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.

oy δι ped

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.

ἀγαθοποιεῖν (1) is used in τ 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. ro. 2. But (2) it is
used in the LXX. Num. ro. 32, Jud. 17.13 (Cod. A. and Lagarde’s
text, but Cod. B. and the Sixtine text ἀγαθυνεῖ), Zeph. 1. 12 as the
translation of 30° fz. in the sense of benefiting and as opposed to
doing harm. So in the Synoptic Gospels, 5. Luke 6. 9, 35;
S. Mark 3. 4 (Codd. AB CL, but Codd. 8D ἀγαθὸν ποιῆσαι which is
found in the same sense, and as a translation of bps in Prov. 11. 17,
where Symmachus has εὐεργετεῖ) : and in Codd. DEL, etc. Acts
14. 17, where Codd. SABC have the otherwise unknown (except
to later ecclesiastical writers) ἀγαθουργῶν.

βλασφημεῖν and its conjugates (1) have in Rom. 3. 8, 1 Cor. ro.
30, 1 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) βλασφημεῖν translates 13 pz. 2 Kings 19. 6, 22; in Num. 15.
30, Is. 37. 23 the same word is translated by παροξύνειν, but in the
latter passage the other translators of the Hexapla revert to βλασ-
φημεῖν ; (Ὁ) βλασφημεῖν translates S82 Azthpo. in Isa. 52. 5, and its
derivative ΠΥ ΝΣ in Ezek. 35. 12; (c) βλάσφημος translates fiX 22
‘he blesses iniquity’ (7.6. an idol) in Is. 66. 3.

διαλογισμός (1) is used in S. Luke 9. 46, Phil. 2. 14, and probably
Rom. 14. 1, in the ordinary late Greek sense of discussion or dis-
pute; but (2) it is used elsewhere in the Gospels, S. Matt. 15. 19=
S. Mark 7. 21; 5. Luke 5. 22 (=S. Matt. 9. 4 ἐνθυμήσεις) ; 6. 8 of
thoughts or cogitations in general. This is its meaning in the
LXX., where it is used both of the thoughts or counsels of God,
e.g. Ps. 39 (40). 6; 91 (92). 5, and of the (wicked) thoughts or
counsels of men, e.g. Ps. 55 (56). 6; Is. 59. 7. In all these
instances it is the translation of N2Y¥N'D or N2WND,

ἐπιγινώσκειν, ἐπίγνωσις (1) are used in 5. Luke 1. 4 in the
Pauline Epistles, e.g. Rom. 3. 20; 1 Cor.13.12; Eph. 4.13; and
in Heb. 10.26; 2 Pet. 1.2.8; 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, Zryph.
3, defines philosophy as ἐπιστήμη rod ὄντος καὶ rod ἀληθοῦς ἐπίγνωσις :
and still later, in Const. Apost. 7. 39, it was the second of the
three stages of perfect knowledge, γνῶσις, ἐπίγνωσις, πληροφορία.

But (2) in the Synoptic Gospels ἐπιγινώσκειν is used in the sense
of recognizing or being conscious of: e.g. 5. 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, ἀναστρέφεσθαι, ἀναστρόφη,
versart, 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. ἐπορεύθησαν ὑψηλῷ
τραχήλῳ, ἐπορεύθη ἐν ὁδῷ τοῦ πατρὸς αὐτοῦ A change in
conduct isthe turning of the direction of travel, ἐπιστρέφεσθαι.
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, σκάνδαλα, προσκόμματα, παγίδες,
βόθυνοι. The troubles of life are the burdens which the
peasants carried on their backs, φορτία. 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, σπείρειν, θερίζειν,
σινιάζειν, συνάγειν : the threshing of wheat furnished a
metaphor for a devastating conquest, and the scattering of
the chaff by the wind for utter annihilation, ἀλοᾶν, λικμᾶν.
The pastoral life provided metaphors for both civil and

IO Σ ON THE VALUE AND USE

moral government: sheep astray (πλανώμενοι) upon the hills,
or fallen bruised down the rocky ravines (ἐσκυλμένοι καὶ
ἐριμμένοι) furnished an apt symbol of a people which had
wandered away from God. The simple ministries of an
Eastern household_(dcaxovety, διακονία), 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 (ἀνταποδιδόναι,
ἀνταπόδοσις) ; the money-lending which, then as now, filled
a large place in the rural economy of Eastern lands
(δανείζειν, ὀφειλή, ὀφείλημα, ὀφειλέτης); the payment of
daily wages (μισθός); the hoarding of money out of the
reach alike of the robber and the tax-gatherer (θησαυρός,
θησαυρίζειν) ; the numerous local courts with their judges
and witnesses (κριτής, μάρτυρες, μαρτύριον, μαρτυρία) ; the
capricious favouritism of Oriental potentates (προσωποληψία),
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. II

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 ef 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 Gréek 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 ἢ 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.

(1) 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 :—

(z) Some of these words are expressions of specially Jewish
ideas or usages: dxpoBvoria, ἀλισγεῖν, ἀναθεματΐζειν, ἀπερίτμητος, ἀπο-

*

OF THE SEPTUAGINT. 13

δεκατοῦν, εὐωδία, ἐφημερία, ματαιότης, πατριάρχης, περιτομή, προσήλυτος,
πρωτοτόκια, ῥαντισμός. '

(6) Some of them are legitimately formed, but new compounds
from existing elements: ἀκρογωνιαῖος, ἀλλογενής, ἐκμυκτηρίζειν, ἐμ-
παίκτης, ἐνδυναμοῦν, ἐνωτίζεσθαι, ἐπισκοπή, εὐδοκία, ἥττημα, κατακαυχᾶσθαι,
κατακληρονομεῖν, κατανύσσειν, κατοικητήριον, καύχησις, κλυδωνΐζεσθαι,
κραταιοῦν, μεγαλωσύνη, ὀρθρίζειν, παγιδεύειν, παραζηλοῦν, πεποίθησις,
πληροφορεῖν, σητόβρωτος, σκανδαλίζειν, σκάνδαλον, σκληροκαρδία, σκληρο-
τράχηλος, στυγνάζειν, ὑπακοή, ὑστέρημα, φωστήρ.

(2) The other and more important element in the value
of the Septuagint viewed simply as a Greek book is that it
affords a basis for an induction as to the meaning not of
new but of familiar words. Very few lexicographers or
commentators have gone seriously astray with new words.
But the meaning of familiar words has been frequently
taken for granted, when the fact of their constant occurrence
in the Septuagint in the same connexion and with predi-
cates of a particular kind, afford a strong presumption that
their connotation was not the same as it had been in
Classical Greek.

Instances of such words will be found among those which are
examined in detail below, 6. g. διάβολος, πονηρός.

These characteristics attach not only to the Septuagint
proper, but also to the deutero-canonical books, or
‘Apocrypha.’ Those books have a singular value in re-
gard to the syntax of the New Testament, which is
beyond the range of the present subject. Some of them
have also a special value in regard to some of the more
abstract or philosophical terms of the New Testament, of
which more will be said below. But they have also a
value in the two respects which have been just mentioned :

(1) They supply early instances of New Testament
words:

ἐκτένεια, Acts 26. 7, is first found in 2 Macc. 14. 38: it is also
found in Judith 4. 9. Its earliest use elsewhere is Cic. Av. το.

ἡ. 1.

14 ON THE VALUE AND USE

é&toxdew, Eph. 3. 18,-is first found, and with the same con-
struction as in the N. T., in Sirach. 7. 6. Its earliest use else-
where is Strabo 788 (but with ὥστε).

καταλαλιά, 2 Cor. 12. 20, 1 Pet. 2. 1, is first found in Wisd. 1. 11.
Its earliest uses elsewhere are Clem. Rom. 30. 35; Barnab. 20.

κτίσις, Rom. 8. 19 sqq., etc., in the sense of things created and not
of the act of creation, is first found in Wisd. 5. 18; τό. 24; 19. 6.

σκανδαλίζειν, Matt. 5. 29, and freq., is first found in Sir. 9. 5.

ὑπογραμμός, τ Pet. 2. 21, is first found in 2 Macc. 2. 28: its
earliest use elsewhere is Clem. Rom. 5.

φυλακίζειν, Acts 22. 19, is first found in Wisd. 18. 4: its earliest
use elsewhere is Clem. Rom. 45.

χαριτοῦν, Luke 1. 28, Eph. 1. 6, is first found in Sir. 18.17.

(2) They also supply instances of the use of familiar
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 ot
πονηρός, Which results from its use in Sirach.

B. But that which 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 one 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. τῆ

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.

6°: ΟΝ THE VALUE AND USE

These special characteristics of the Septuagint may
be grouped under three heads: (1) it gives glosses and
paraphrases instead of literal and word for word ren-
derings: (2) 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.

1. Glosses and paraphrases:

(2) Sometimes designations of purely Jewish customs are glossed :
e.g. ΠΡ ja ‘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
(ἀμνός) ἐνιαύσιος : ODT Ὁ ‘bitter waters,’ Num. 5. 18, etc., is
rendered by τὸ ὕδωρ τοῦ ἐλεγμοῦ ; “2 the ‘separation’ or ‘ conse-
cration’ of the Nazarite, Num. 6. 4, and even 0 WN “the head
of his separation,’ ib. v. 9, are rendered simply by εὐχή ; MIM) ΠῚ
‘a savour of quietness, Lev. 1. 9, etc., is rendered by ὀσμὴ
εὐωδίας.

(4) Sometimes ordinary Hebraisms are glossed: e.g. 133 13 ‘the
son of the foreigner,’ Ex. 12. 43, etc., is rendered simply by ἀλλο-
yerns ; poe ‘things of nought,’ Lev. 19. 4, etc., is rendered by
εἴδωλα ; IPB ‘ to visit’ (used of God), is rendered in Jeremiah and
several of the minor prophets by ἐκδικεῖν : D‘NEY δὴν ‘of uncircum-
cised lips, Ex. 6. 12, is rendered by ἄλογός εἰμι.

(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., 433 ‘the
South’ is interpreted by ἡ ἔρημος : Gen, 27. τό npn ‘the smooth-
ness,’ sc. of Jacob’s neck, is interpreted by τὰ γυμνά: Gen. 50. 3
D°H3N ‘the embalming’ is rendered by the more familiar τῆς ταφῆς,
‘the burial,’ and in the following verse, N’3 the ‘house’ of Pharaoh
is interpreted by τοὺς δυνάστας, ‘the mighty men’ of Pharaoh: Num.
31. 5 DD" ‘were handed over,’ sc. to Moses, = ἐξηρίθμησαν, ‘ were
counted out’: 1 Sam. 6. το OWN ‘the men’ is interpreted by of
ἀλλόφυλοι, ‘the Philistines’: Job 2. 8 ἼΒΕΠ ΓΞ ‘among the
ashes’ is interpreted by ἐπὶ τῆς κοπρίας, ‘on the midden’: Job 31.

OF THE SEPTUAGINT. 17

32 πὸ ‘to the way’ (possibly reading med ‘to a traveller ’)
is interpreted by παντὶ ἐλθόντι: in Ps. 3. 4; 118 (119). 114 [AD
‘a shield’ (used of God) is interpreted by ἀντιλήπτωρ : in Ps. 17
(18). 3; 18 (19). 15; 77 (78) 353 93 (94). 22 “ἫΝ ‘a rock’ is
interpreted by βοηθός, and in Ps. 117 (118). 6 the same Greek
word is added as a paraphrase of the personal pronoun », κύριος
ἐμοὶ βοηθός : in Ps. 15 (16). 9 “N33 ‘my glory’ is interpreted by
ἡ γλῶσσά pov: in Ps. 38 (39). 2 DIOMD “a bridle’ is interpreted by
φυλακήν : in Ps. 33 (34). 11 OWED ‘young lions’ is interpreted
by πλούσιοι : in Ps. 126 (127). 5 INBWN ‘a quiver’ is interpreted by
τὴν ἐπιθυμίαν. ;

(4) 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. τῶν ἐπιλέκτων τοῦ
Ἰσραὴλ οὐ διεφώνησεν οὐδὲ cis, ‘of the chosen men of Israel not one
perished’: 1 Sam. 6. 4 ‘ What shall be the trespass-offering which
we shall return to him’: LXX. τί τὸ τῆς βασάνου ἀποδώσομεν αὐτῆ ;
‘ what is the [offering for] the plague that we shall render to it’ (sc.
to the ark): 1 Kings 21 (20). 39 ‘if by any means he be missing’
(ΡΞ nzph.): LXX. ἐὰν δὲ ἐκπηδῶν ἐκπηδήσῃ, ‘if escaping he escape’ :
Ps. 22 (23). 4 ‘through the valley (822) of the shadow of death’:
LXX. ἐν μέσῳ σκιᾶς θανάτου : Ps. 34 (35). 14 ‘I bowed down heavily
as one that mourneth for his mother’ (O8 baND) : LXX. ὡς πενθῶν καὶ
σκυθρωπάζων οὕτως ἐταπεινούμην : Ps. 43 (44). 20 ‘ that thou shouldest
have sore broken us in the place of jackals’ (O°3A): 1,ΧΧ. ὅτι
ἐταπείνωσας ἡμᾶς ev τόπῳ κακώσεως : Is. 60. 19 ‘neither for brightness
shall the moon give light unto thee’: LXX. οὐδὲ ἀνατολὴ σελήνης
φωτιεῖ σου [Cod. A, σοι] τὴν νύκτα, ‘neither shall the rising of the
moon give light to thy night’ (or ‘ give light for thee at night’),

2. Metaphors:

(4) Sometimes there is a change of metaphor, e. g. in Amos
5. 24 JIS bm «a mighty,’ or ‘perennial stream,’ is rendered by
χειμάρρους ἄβατος, ‘an impassable torrent’: Micah 3. 2 378 ‘to love’
is rendered by ¢nreiv, ‘ to seek.’

(4) Sometimes a metaphor is dropped: 6. g. Is. 6. 6 ‘then flew
(2) one of the seraphim unto me,’ LXX. ἀπεστάλη πρὸς μὲ ἐν τῶν
Σεραφίμ: Ps. 5. 13, and elsewhere, DM ‘to fly for refuge’ is ren-
dered by ἐλπίζειν: Job 13. 27 NIMS ‘ ways’ is rendered ἔργα, ‘ deeds.’

ς

18 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 WWI 20. ‘to destroy’ is rendered by |
ἀλοᾶν, ‘to thresh’: Ezek. 21. 11 179 ‘to kill’ is rendered by amo-
κεντεῖν, and Num. 22. 29 by ἐκκεντεῖν, ‘to pierce through’ (so as to
kill): Deut. 7. 20 728 Azph. ‘to destroy’ is rendered by exrpiBeo Oar,
‘to be rubbed out’: 2% ‘to dwell’ is frequently rendered by xara-
σκηνοῦν, ‘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 |) ‘to give.’

(a) In the following cases there is a paraphrase.

Jos. 14. 12 ‘Give me this mountain, LXX. αἰτοῦμαί σε τὸ ὄρος
τοῦτο.

Deut. 21. 8 ‘Lay not innocent blood unto My people οἵ Israel’s
charge,’ LXX. iva μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου Ἰσραήλ.

Esther 3. 11 ‘The silver is given to thee,’ LXX. τὸ μὲν ἀργύριον
ἔχε.

Exck. 45. 8 ‘They shall give the land to the house of Israel
according to their tribes,’ LXX. τὴν γῆν κατακληρονομήσουσιν οἶκος
ἸΙσραὴλ κατὰ φυλὰς αὐτῶν.

(8) 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, ἕνεκα
τούτου οὐκ ἀφῆκά σε ἅψασθαι αὐτῆς.

Gen. 38. 28 ‘the one put out his hand, ὁ εἷς προεξήνεγκε τὴν
χεῖρα.

Gen. 39. 20 ‘ Joseph’s master . . . put him into the prison,’
ἐνέβαλεν αὐτὸν εἰς τὸ ὀχύρωμα.

Gen. 41. 41 ‘I have set thee over all the land of Egypt, καθ-
ίστημι σε σήμερον ἐπὶ πάσῃ γῇ Αἰγύπτου.

Gen. 43. 23 ‘the man... gave them water and they washed
their feet,’ ἤνεγκεν ὕδωρ νίψαι rods πόδας αὐτῶν.

ra St

OF THE SEPTUAGINT. 19

Exodus 3. 19 ‘I am sure that the king of Egypt will not let you
gO,’ οἶδα ὅτι od προήσεται ὑμᾶς Φαραώ.

Exodus 7. 4 ‘I will lay my hand upon Egypt,’ ἐπιβαλῶ τὴν χεῖρά
μου ἐπ᾽ Αἴγυπτον.

Exodus 18. 25. ‘Moses . . . made them heads over the people,
rulers of thousands . . ., ἐποίησεν αὐτοὺς ἐπ᾽ αὐτῶν χιλιάρχους.

Exodus 21. το ‘he shall pay for the loss of his time,’ τῆς dpyeias
αὐτοῦ ἀποτίσει.

Exodus 27. 5 ‘thou shalt put it under the ledge of the altar
beneath,’ ὑποθήσεις αὐτοὺς (sc. τοὺς δακτυλίους) ὑπὸ τὴν ἐσχάραν τοῦ
θυσιαστηρίου κάτωθεν.

Exodus 30. 19 ‘thou shalt put water therein,’ ἐκχεεῖς εἰς αὐτὸν
ὕδωρ.

Lev. 2. 15 ‘thou shalt put oil upon it, ἐπιχεεῖς ἐπ᾽ αὐτὴν
ἔλαιον.

Lev. 19. 14 * Thou shalt not . . . put a stumbling block before
the blind, ἀπέναντι τυφλοῦ οὐ προσθήσεις σκάνδαλον.

Deut. 15. 17 ‘Thou shalt take an aul and thrust it through his
ear unto the door, λήψῃ τὸ ὀπήτιον καὶ τρυπήσεις τὸ ὠτίον αὐτοῦ πρὸς
τὴν θύραν.

2 Sam. 18. 9 ‘he was taken up between the heaven and the
earth,’ ἐκρεμάσθη ἀνὰ μέσον τοῦ οὐρανοῦ καὶ ἀνὰ μέσον τῆς γῆς.

2 Kings τό. τ4 “. . . and put it on the north side of the altar,’
ἔδειξεν αὐτὸ ἐπὶ μηρὸν τοῦ θυσιαστηρίου,

1 Chron. 16. 4 ‘he appointed certain of the Levites to minister,’
erage . . . ἐκ τῶν Λευιτῶν λειτουργοῦντας,

2 Chron. τό. 10‘. . . and put him in the stocks,’ παρέθετο αὐτὸν
εἰς φυλακήν.

Esth. 1. 20 ‘all the wives shall give to their husbands honour,’
πᾶσαι ai γυναῖκες περιθήσουσι τιμὴν τοῖς ἀνδράσιν ἑαυτῶν.

Job 2. 4 ‘all that a man hath will he give for his life,’ ὅσα ὑπάρχει
ἀνθρώπῳ ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει.

Job 9. 18 ‘He will not suffer me to take my breath,’ οὐκ ἐᾷ γάρ
με ἀνανεῦσαι.

Job 35. 10 ‘who giveth songs in the night,’ ὁ κατατάσσων φυλακὰς

vukrepivas.
Job 36. 3 ‘For truly my words are not false,’ ἔργοις δέ μου δίκαια

ἐρῶ ἐπ᾽ ἀληθείας.
Prov. το. 10 ‘He that winketh with the eye causeth sorrow,’ ὁ
evvevov ὀφθαλμοῖς μετὰ δόλου συνάγει ἀνδράσι λύπας.
C 2

20 ON THE VALUE AND USE

Prov. 21. 26 ‘but the righteous giveth and spareth not,’ ὁ δὲ
δίκαιος ἐλεᾷ καὶ οἰκτείρει ἀφειδῶς.

Is. 3. 4 ‘I will give children to be their princes,’ ἐπιστήσω νεανί-
σκους ἄρχοντας αὐτῶν,

Ls. 43. 9 ‘let them bring forth their witnesses,’ ἀγαγέτωσαν τοὺς
μάρτυρας αὐτῶν.

Jer. 44 (37). 15 ‘the princes... put him in prison in the
house of Jonathan,’ ἀπέστειλαν αὐτὸν εἰς τὴν οἰκίαν ᾿Ιωνάθαν.

Ezek. 14. 8 ‘I will set my face against that man,’ στηριῶ τὸ

΄ , δια τ ον ae,
προσῶωτπον μοὺ ἐπι TOV ἄνθρωπον E€KEtVOY,

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. δοῦλος Ξε
Tay (or Tay).

(2) 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. εἴδωλον, εἴδωλα stands for (1) ὈΠῸΝ ‘gods, (2) ΟΝ
‘things of nought’ (=rda μάταια Zach. 11. 17, βδελύγματα Is, 2. 8, 20,
χειροποιητά Ley. 26. 1, Is. 2. 18, etc.), (3) pv>ys ‘terebinth-trees,’ (4)
nina ‘high-places’ (more commonly=ra ὑψηλά), (5) ὈΡΨΞ ‘ Baalim,’
(6) pvdiba « idol-blocks,’ (7) p23 ‘ vanities,’ (8) Ὁ ΘΠ ‘sun-pillars,’
(9) DYDSY ‘idols’ (ro) D'PDB ‘ graven images’ (also=rd γλυπτά),
(11) ney ‘images’ (also=cixav), (12) PY ‘abomination,’ (13)
D°D A *‘ teraphim.’

It is clear that in the majority of these cases εἴδωλα is a para-

OF THE SEPTUAGINT. 21

phrastic or generic term, and not the exact equivalent of the
Hebrew. ᾿ :

(c) In certain cases a single Hebrew word is represented
by two or more Greek words, not in single but in repeated
instances, and not in different but in the same books or
group of books; it is reasonable to infer in such cases,
unless a close examination of each instance reveals a
marked difference of usage, that in the minds of the
translators the Greek words were practically synonymous:

e.g. in Psalm 36 (37) YW occurs 13 times: in wv. 10, 12, 14,
17, 18, 20, 21, 32, 40 it is rendered by ἁμαρτωλός, in vv. 28, 35,
38 by ἀσεβής: it is difficult to account for this except by the
hypothesis that the two words were regarded as identical in
meaning.

(4) In certain cases in which a single Hebrew word is
repeatedly represented by two or more Greek words, the
variation exists only, or almost only, in different books,
and may therefore be mainly attributed to a difference in
the time or place of translation, or in the person of the
translator: but at the same time such a repeated render-
ing of a single Hebrew word by two or more Greek words
argues a close similarity of meaning between the Greek
words which are so used :

e.g. in Genesis, Exodus, Leviticus, Numbers bap is translated
by συναγωγή ; in Deuteronomy and the following books to Nehe-
miah inclusive (56 times in all), with only the exception of Deut. 5.
22, it is translated by ἐκκλησία.

In Exodus, Deuteronomy, Joshua, Judges, but elsewhere only
2 Sam. 15. 8, 723 is generally translated by λατρεύειν : in Numbers
by λειτουργεῖν : in Genesis, the historical books, and the prophets by
δουλεύειν.

In Exodus, Leviticus, and Numbers 1931) is ordinarily, and fre-
quently, translated by θυσία : in Genesis (except 4. 3, 5) by δῶρον:
in other books, e. g. Isaiah, by both words.

It is reasonable in these cases to infer a close similarity of mean-
ing between συναγωγή and ἐκκλησία; λατρεύειν, λειτουργεῖν, and
δουλεύειν ; and δῶρον and θυσία, respectively.

22 ON THE VALUE AND USE

(6) But in many cases it is found that a single Hebrew
word is represented by two or more different Greek words
not only in various books of the Septuagint but sometimes
also in the same book, and with sufficient frequency to
preclude the hypothesis of accidental coincidence. It is
also found that another Hebrew word, of similar meaning,
is represented, under the same conditions, by the same two
or more Greek words as the preceding. Consequently each
of a small group of Hebrew words is represented by one or
other of a corresponding group of Greek words, and, con-
versely, each of the small group of Greek words stands for
one or other of a small group of Hebrew words. It is
reasonable to infer in such cases that the Greek words so
used are practically synonymous: i.e. that whatever dis-
tinctions may have been drawn between them by the
literary class, they were used indifferently in current speech.
For example,

bss is rendered in Isaiah by (1) ἐξαιρεῖν c. 60. 16, (2) λυτροῦν
C. 35.0% 41. 14343. 1, 14: 44.22,23, 24: §2..3:.02. 22%. 62.9,
(3) ῥύεσθαι c. 44.6: 47.4: 48.17, 20: 51. 10: 52.9: 54. 5, 8:
59. 20: 63. 16.

yw hiph. is rendered by (1) ἐξαιρεῖν Jer. 49 (42). 11, (2) ῥύεσθαι Is,
5. 29: 36. 14, 15, 18, 19, 20: 37. 11, 12: 38. 6: 50. 2, (3) σώζειν
fs, FO, 20: 28.090: 30. ERs 33. 822-96. 4! 97; 20,96: 49. ΎΝ
I2: 45.17, 20, 22: 46.7: 49. 25: 59.1: 60. 16: 63. Ὁ.

212 21. is rendered by (1) ἐξαιρεῖν 2 Sam. 19. 5, 9, 1 Kings1 12,
(2) ῥύεσθαι Ps. 40 (41). 2: 88 (89). 49: 106 (107). 20: 114 (116).
4: 123 (124). 7, (3) σώζειν τ Sam. 19, 11, 12: 27. 1, 1 Kings 18,
40: 19.17: 21 (20). 20, 2 Kings 19. 37.

by9 hiph, is rendered in Isaiah by (1) ἐξαιρεῖν c. 31.5: 42.22: 43.
13: 44.17, 20: 47.14: 57. 13, (2) ῥύεσθαι c. 44.6: 47.4: 48.17,
20: 49.4, δ᾽ δὲ. 163: δ᾽. 92 ‘ha. 5, 8: -fO. τὸ ὁ δὲ. τὸ, (5)
σώΐειν Cc. 19. 20: 20, 6.

JB is rendered by (1) λυτροῦν Ps. 24 (25). 22: 25 (26). 11: 30
(31). 6: 33 (34). 23: 43 (44). 27: 48 (49). 8, 16: 54 (55). 19:
10 (71). 23: 77 (78). 42: 118 (119). 134: 129 (130). 8, (2) ῥύ-
εσθαι Job 5. 20: 6. 23, Ps. 68 (69). 19, (3) σώζειν Job 33. 28.

OF THE SEPTUAGINT. 23

pdp pz. is rendered by (1) ἐξαιρεῖν Ps. 36 (37). 40: 70(71).2: 81
(82). 4, (2) λυτροῦν Ps. 31 (32). 7, (3) ῥύεσθαι Ps. τό (17). 13: 17
(18). 44, 49: 21 (22). 5, 9: 30 (31). 2: 36 (37). 40: 42 (43). 1:
70 (71). 4: 90 (91). 14, (4) σώζειν (for the derivatives BoB,
nude) Is. 10. 20: 37. 32: 45. 20: 66. 19: so also ἀνασώζειν Jer.
51 (44). 14, etc., διασώζειν Job 21. 10, etc.

Conversely, ἐξαιρεῖν is used to translate (1) bss Is. 60. 16, (2)
Ye hz. Jer. 49 (42). 11, (3) po 2 Sam. 19. 5, 9, Kings 1. 12, Ezek.
33. 5, (4) 282 twelve times in the Pentateuch, thirty-three times in
the historical books, thirty-two times in the poetical books, (5) nop
pt. 2 Sam. 22. 2, Ps. 36 (37). 40: 70 (71). 2: 81 (82). 4.

λυτροῦν is used to translate (1) 283 twenty times in Exodus and
Leviticus, twenty-four times in the poetical books, (2) 1B fifteen
times in the Pentateuch, seven times in the historical books, nine-
teen times in the poetical books, (3) bos pt. Ps. 31 (32). 7.

ῥύεσθαι is used to translate (1) bya Gen. 48. 16 and twelve times
in Isaiah, (2) YY Arph. Ex. 2.17: 14. 30, Jos. 22. 22, Is. 49. 26:
δὰ. ἡ, Ezek. : 37. 28, (3) yA) pt. Job 22. 30, and in the above-
mentioned five passages of the Psalms, (4) by) Exod. 2. 19: ἃ. 23:
6. 6: 12. 21, fourteen times in the historical books, sixty times in
the poetical books, (5) ΠῚΞ Job 5. 20: 6. 23, Ps. 68 (69). 19, Hos.
13. 14, (6) nda pt. 2 Sam. 22. 44, and in the above-mentioned
ten passages of the Psalms.

σώζειν is used to translate (1) YY" Azph. Deut. 33. 29, fifty-six times
in the historical books, nearly a hundred times in the poetical books,
(2) pdp pt. Gen. 19. 17, 22, ten times in the historical books, twenty-
seven times in the poetical books, (3) ON) Gen. 32. 30, eight times
in the historical books, fourteen times in the poetical books, (4)
MB Job 33. 28, (5) pop or one of its derivatives, Gen. 32. 8,
2 Chron. 20. 24, Neh. 1. 2, Is. 10. 20: 37. 32: 45. 20: 66. 19,
Jer. 51 (44). 28.

It is reasonable to infer that, in their Hellenistic use, the Greek
words which are thus used interchangeably for the same Hebrew
words did not differ, at least materially, from each other in mean-
ing, and that no substantial argument can be founded upon the
meaning of any one of them unless that meaning be common to it
with the other members of the group.

III. There is a further circumstance in relation to the

24 ON THE VALUE AND USE

Septuagint which requires to be taken into account to
a much greater extent than has usually been done. It is
that in addition to the Septuagint we possess fragments of —
other translations of the Hebrew, those of Aquila, Symma-
chus, Theodotion, and of two anonymous translators, who
are generally referred to as the Fifth and Sixth.

Part of the value of these translations lies in the fact that
they belong to the period when the right interpretation of
the Old Testament had become a matter of controversy
between Jews and Christians: but very little is positively
known about their authors or their approximate dates.

Accounts of Aguz/a are given by Irenaeus 3. 21. 1 (=Eus. 27. £.
5. 8. 10), Origen Zpzst. ad African. 2 (i. p. 13), Eusebius Dem. Ev.
7. 1. 32, Epiphanius de Mens. οἱ pond. 14, Jerome £p. 57 ad Pam-
mach. (i. p. 314), Cata. 54 (ii. p. 879), Praef. in lib. Job (ix. p. 1100),
Comm. in Jes. 8. 11 {iv. p. 122), Comm. in Abac. III (vi. p. 656),
and in the Jerusalem Talmud χρεία i. 11, p. 71, Kiddush. i. 1;
p- 59. Accounts of Symmachus are given by Eusebius ZH. £. 6.
17, Dem. Ev. l.c., Jerome, and Epiphanius /.cc. Accounts of
Theodotion are given by Irenaeus and Epiphanius 11. ce., Jerome
il. cc., and Praef. in Dan. (v. p. 619).

But these accounts vary widely, and, especially those of Epipha-
nius, appear to be in a large degree conjectural.

In regard to their dates, Aquila is placed by the Talmud JZ. cc.
in the time of R. Akiba, R. Eliezer, and R. Joshua, i.e. early in the
second century a.p.: but it has been inferred from the fact of his
being mentioned by Irenaeus and not by Justin Martyr that he
flourished in the interval between those two writers. The date of
Symmachus may be inferred from the fact that he is not men-
tioned by Irenaeus to have been near the end of the second cen-
tury, a view which is in harmony with the account of Eusebius
H. E. 6. 17, which places him a generation before the time of
Origen. The date of Theodotion is more uncertain than that of
the other two: he certainly lived before the time of Irenaeus, and,
if the view be correct that his translation is quoted in Hermas, he
may even have preceded Aquila. ,

But the chief part of their value lies in the con-

OF THE SEPTUAGINT. 25

tributions which they make to the vocabulary of Biblical
Greek. Some words which are found in the New Testa-
ment are not found elsewhere within the range of Biblical
Greek except in these translations. | 3

ἀποκαραδοκία, Rom. 8. 19, Phil. 1. 20 (most Codd.), is interpreted
by the verb ἀποκαραδοκεῖν, which is used by Aquila in Ps. 36 (37). 7
as the translation of 92MM (λύρα. of b:n), for which the LXX.
ἱκέτευσον and Symm. ἱκέτευε are less accurate renderings. The
reading of Codd. FG. in Phil. 1. 20, καραδοκία, is known only from
its use by Aquila in Prov. 10. 28 as the translation of nonin
‘expectation, = Symm. ὑπομόνη, Theod. προσδοκία.

ἐγκακεῖν, in the sense of ‘to be weary or faint,’ is first found out-
side the N. T. as Symmachus’s translation of ΠΣ] in Gen. 27. 46,
=LXX. προσώχθικα, Aguil. ἐσίκχανα, E. V. ‘I am weary of my life
because of the daughters of Heth.’

ἐμβριμᾶσθαι, Matt. 9. 30, Mark τ. 43: 14. 5, John 11, 33, 38,
which in Classical Greek is found only in Aesch. Sepiem c. Theb.
461, of the snorting of horses in their harness, is best explained by
its use (1) as the translation of OYt ‘to be angry’ in Aguwzl. Ps. ἢ.
12 ἐμβριμώμενοςΞξε Τ,(ΧΧ. ὀργὴν ἐπάγων, Alius ἀπειλούμενος : 80 ἐμβρί-
pnows=the derivative OYt in Agu. Symm. Ps. 37 (38). 4=LXX.
ὀργῆς: in Theod. Is. 30. 27=LXX. ὀργῆς : and in Zheod. Symm.
Ezek. 21. 31 (36)=LXX. ὀργήν, Agutl. ἀπειλήν : (2) as the trans-
lation of "Ya ‘to rebuke,’ in Symm. Is. 17. 13 ἐμβριμήσεται αὐτῷτε
LXX. ἀποσκορακιεῖ αὐτόν, Aguil. ἐπιτιμήσει ἐν αὐτῷ : SO ἐμβρίμησις
translates the derivative ΠΜ3 in Symm. Ps. 75 (76). 7=LXX. Aqui.
ἐπιτιμήσεως.

ἐνθύμησις, 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 ἐννοιῶν as in Hebrews 4. 12, Clem.
Rom. 21. 9), where it translates niawn, which, like ἐνθύμησις in
S. Matthew, is used of malicious thoughts (e.g. Esth. 8. 3, 5).

ἐπίβλημα, in the sense of a ‘ patch,’ Matt. 9. 16 (= Mark 2. 21,
Luke 5. 36), is found only in Symm. Jos. 9. 11 (5).

καταφέρεσθαι, 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. 1, Ὁ. 779 @) in
Aquil. Ps. 75 (76). 7, where it translates Ὁ 1) =LXX. ἐνύσταξαν.

θεομάχος, Acts 5. 39, occurs elsewhere in Biblical Greek only in

26 ON THE VALUE AND USE

Symm. Job 26. 5 (= Theod. γίγαντες), Prov. 9. 18 (=LXX. γηγενεῖς,
Theod. γίγαντες), Prov, 21. 16 (=LXX. γιγάντων) : in each case it
translates O85,

ὁροθεσία, Acts 17. 26, is not found elsewhere, but the verb
ὁροθετεῖν (many MSS. δριοθετεῖν) is found in Agu. Deut. 19. 14,
Zach, 9. 2, and in Symm. Exod. 19. 12.

σπλαγχνίζεσθαι, which is found 12. times in the Synoptic Gospels
(not elsewhere in the N. T.) in the sense ‘to feel compassion,’ is
found as the translation of pAbon in Symm. 1. Sam, 23. 21, ἐσπλαγ-
xvicOnre=LXX. ἐπονέσατε, Theod. ἐφείσασθε (which is the LXX.
translation of the same verb in Ex. 2.6). The compound ἐπι-
σπλαγχνίζεσθαι is found in Symm. Deut. 13. 8 (9). as the translation of
the same verb,=LXX. οὐκ ἐπιποθήσεις én’ ard. The active σπλαγ-
χνίζειν occurs in 2 Macc. 6. 8, but in the sense of the Classical
omhayxvevew=to eat the entrails of an animal after a sacrifice
(Aristoph. Av. 984).

Another element in the value of these translations consists
in the corrections which they make in the LXX. rendering,
sometimes substituting a literal translation for a gloss, and
sometimes a gloss for a literal translation.

(1) Sometimes a gloss or paraphrase of the LXX. is
replaced by a literal or nearly literal rendering: this is the
case chiefly, though not exclusively, with Aquila: for
example,

Gen. 24. 67 Onis ‘tent’: LXX. (as frequently) οἶκος, Agu.
σκηνήν.

Ex. 6. 12 ΠΕ oy ‘uncircumcised in lips’: LXX. ἄλογός εἰμι,
Aquil, ἀκρόβυστος χείλεσι.

Ex. 21. 6 Dyripxn ON ‘to the gods’ (sc. probably the judges):
LXX. πρὸς τὸ κριτήριον τοῦ θεοῦ, Aguil. Symm. πρὸς τοὺς θεούς.

Lev. 4. 2, 22: 5. 15 ΠΡΟ ‘through error’: LXX. ἀκουσίως,
Aguil. Symm, ἐν ἀγνοίᾳ. .

Lev. 26. 13 NVOD'P ‘standing upright’: LXX. μετὰ παρρησίας,
Altus ἀνισταμένους.

Num, 21. 25 N33 bon ‘and in allits daughters’ (i.e. dependent
villages): LXX. καὶ ἐν πάσαις ταῖς συγκυρούσαις αὐτῇ, Aguil. Symm.
Lheod. θυγατράσιν αὐτῆς.

Num. 23. 21 129 Hy ‘the shout of a king’: LXX. τὰ ἔνδοξα

OF THE SEPTUAGINT. 27

ἀρχόντων, Aguil, ἀλαλαγμὸς βασιλέως, Symm. σημασία, Theod. σαλ-
πισμός. :

Deut. το. 16 na225 n>w NS ‘the foreskin of your heart’:
LXX. τὴν σκληροκαρδίαν ὑμῶν, Aguil. ἀκροβυστίαν καρδίας.

Deut. 32. 10 WN ‘found him’: LXX. αὐτάρκησεν αὐτόν, Aguil.
Theod. ηὗρεν αὐτόν.

Job Ὁ. 6: 2.1 ὈΝΤΟΝΠ ὯΞ ‘sons of God’: LXX. οἱ ἄγγελοι τοῦ
θεοῦ, Alius οἱ υἱοὶ θεοῦ.

Ps. 15 (16). 9 “N22 ‘my glory’: LXX. ἡ γλῶσσά pov, Aguil.
Symm. Theod. δόξα pov. oe

Ps. go (gah τὰ wwy ‘have waxed old’: LXX. ἐταράχθησαν,
Agutl. ηὐχμώθη, Symm. εὐρωτίασαν. |

Ps. 31 (32). 6 S80 ny? ‘in a time of finding’: LXX. ἐν καιρῷ
εὐθέτῳ, Aguil. εἰς καιρὸν εὑρέσεως αὐτοῦ.

Ps. 34 (35). 15 (NOY ‘yoya ‘in my halting they rejoice’: LXX.
κατ᾽ ἐμοῦ εὐφράνθησαν, Aguil, ἐν σκασμῷ μου ηὐφράνθησαν, Symm.
σκάζοντος δέ μου ηὐφραίνοντο.

Ps. 40 (41). 3 "DS Wb23 “ unto the soul (i. e. will) of his enemies’ :
LXX. εἰς χεῖρας ἐχθροῦ αὐτοῦ, Aguil. ἐν ψυχῇ ἐχθροῦ, Symm. εἰς ψυχὰς
ἐχθρῶν.

(2) Sometimes, on the other hand, a literal rendering of
the LXX. is replaced bya gloss or paraphrase in one or the
other translation: this is the case chiefly, though not ex-
clusively, with Symmachus: e.g.

Judges 8. 21 ὉΠ ΠΤ ‘the little moons’ (ornaments): LXX.
τοὺς μηνίσκους, Symm. τὰ κόσμια.

1 Sam. 20. 30 NYY ‘uncovering’: LXX. ἀποκαλύψεως, Symm.
ἀσχημοσύνης.

1 Sam, 22. 8 “ISS npi ‘uncovering the ear’: LXX. ἀποκα-
λύπτων τὸ ὠτίον, Alius φανερὸν ποιεῖ.

Job τ. 16 pean ‘devoured’: LXX. κατέφαγεν, Symm. ἀπέκτεινεν.

Ps, 21 (22). 17 pa>3 ‘dogs’: LXX. κύνες, Symm., Onparai. |

Ps. 37 (38). 4 ‘T8OO ΒΞ ‘from the face of my sins’: LXX. ἀπὸ
προσώπου τῶν ἁμαρτιῶν pov, Symm. διὰ τὰς ἁμαρτίας pov.

Ps. 40 (41). 9 pipe ΟΝ ‘will not add to rise up’: LXX.

, A col
ov προσθήσει τοῦ ἀναστῆναι, Symm. οὐκέτι ἀναστήσεται.

(3) But the chief contribution which these translations
make to Biblical philology is that they enable us to correct

28 ON THE VALUE AND USE

or corroborate the inferences which are drawn from the
relation of the Septuagint to the Hebrew, by supplying us
with a number of new and analogous data for determining
the meaning of words. It is found in a large number of
instances that the word which one or other of the trans-
lators substitutes for the LXX. word is itself used in other
passages of the LXX. as the translation of the same
Hebrew word: it is also found that, conversely, the LXX.
word is used elsewhere by the other translators for the
same Hebrew word. The inference to be drawn in such
cases is that the words which are so interchanged are
practically synonymous.

Gen. 8. 13 NDI, LXX. στέγην, Aquil. Stink καλύμμα, which is
the LXX. rendering of the same word in Num. 8. fo, 11, 12, 25.

Gen, 24.61 ΤΊΣ, LXX. ἅβραι, Aquzil. παιδίσκαι, which is the LXX.
rendering of the same word in Ruth. 4. 12, Amos 2. 7: Symm.
κοράσια, Which is the LXX. rendering of the same word in Ruth 2.
8, ef al.

Ex. 2. 22 3, LXX. πάροικος, Aguzl. προσήλυτος, which is much
the more frequent translation of the same word in the LXX.

Ex. 3. 16 3PT TS, LXX. τὴν γερουσίαν, Aguzl. τοὺς πρεσβυτέρους,
which is the ordinary translation of the same word in the LXX.
outside the Pentateuch. ἢ

Ex. 23. 16 ADS, LXX. συντελείας, Aguzl. συλλογῆς, Symm. συγ-
κομιδῆς : the word occurs elsewhere only in Ex. 34. 22, where the
LXX. renders it by συναγωγῆς. (The use of συντέλεια in the sense of
harvest is noteworthy in its bearing upon S. Matt. 13. 39.)

Lev. 2. 6 OB, LXX. κλάσματα, Aguil. Symm. Theod. ψωμούς:
but in Judges 19. 5 the MSS. of the LXX. vary between ψωμῷ
and κλάσματι as the translation of the same word.

Lev. 3. 9 WH, LXX. ἄμωμον, Aguil. τελείαν, which is the LXX.
rendering of the same word in Ex. 12. 5 ef al. Symm. ὁλόκληρον,
which is the LXX. rendering in Lev. 23. 15.

Lev. 6. 2 (5. 22) PUY, LXX. ἠδίκησέ τι, Aguil. Symm. Theod. ἐσυ-
κοφάντησε, which is the LXX. rendering of the same word in Job
35. 9, etc.

Num. 25. 4 YP, LXX. παραδειγμάτισον, Aguil. ἀνάπηξον, Symm.

κρέμασον.

OF THE SEPTUAGINT. 29

Theod. ἀναθεματίσεις, which is the rendering of the LXX. in Deut.
13. 15: 20. 17. :

Deut. 30. 9 TPN, LXX. καὶ εὐλογήσει (so Codd. B., etc., but
Codd. A., etc., πολυωρήσει) σε, Aguil. Theod. περισσεύσει, Symm,
αὐξήσει.

1 Sam. 6. 9 TIP, LXX. σύμπτωμα, (Aguzl.) συνάντημα, which is
the LXX. rendering in Ecclesiastes 2. 14. 15: 3.19: 9. 2, 3,
Symm. συγκυρία (cf. 5. Luke ro. 31).

1 Sam. 9. 22 nnawy, LXX., εἰς τὸ κατάλυμα, Aguil. γαζοφυλάκιον,
which is the ordinary LXX. rendering in Nehemiah, Symm. ἐξέδραν,
which is the ordinary LXX. rendering in Ezekiel.

1 Sam. 19. 14 nbh, LXX. ἐνοχλεῖσθαι, Aguzl. ἀρρωστεῖν, which is
a common LXX. rendering of the word.

1 Sam. 21. 4 (5) bh pnp, LXX. ἄρτοι βέβηλοι, Aguil. Symm. Theod.
λαϊκοί.

1 Sam. 22.15 ὦ nbyn, LXX. μηδαμῶς, Aguzl. βεβηλόν, Symm.
Theod. ἵλεως, which is the LXX. rendering of the same word in
2 Sam. 20. 20.

2 Sam. 2. 26 nyy, LXX. εἰς νῖκος, Altus ἕως ἐσχάτου. The phrase
is important in its bearing upon Matt. 12. 20: the same Hebrew
phrase is rendered εἰς νῖκος in Aguzl. and Quzntus, Ps. 48 (49). 9=
LXX. εἰς τέλος, Symm. εἰς αἰῶνα 3 in Aguil. Theod. Is. 33. 20=LXX.
εἰς τὸν αἰῶνα χρόνον, Symm. εἰς τέλος ; and in Aguzl. Is. 57. 16=
LXX. διαπαντός, Symm. εἰς τέλος. So also in Is. 34. ro ONY) ny2e—
LXX. εἰς χρόνον πολύν, Αἰ χε]. «is νῖκος νικέων, Theod. εἰς ἔσχατα
ἐσχάτων.

Job 6. 8 TPA, LXX. τὴν ἐλπίδα pov, Αφιῖί. ὑπομονήν (so also 4.
16: 17.15), which is the LXX. rendering of the same word in
14. 19. ᾿

Ps. to (11). 4, 5 VAD, LXX. ἐξετάζει, Aguzl. δοκιμάζει, which
elsewhere in the Psalms, viz. 16 (17). 3: 25 (26). 2: 65 (66). το:
80 (81).8: 94 (95). 9 is the constant LXX. rendering of the same
word.

It follows from this relation of the other translators to
the Septuagint that they afford a test of the inferences
which are derived from the Septuagint itself. Since the
Septuagint is presumably, it may almost be said demon-
strably, the work of different persons and different periods,

30 ON THE VALUE AND USE

it is natural to expect that a new group of translators,
working under analogous conditions, although at a dif-
ferent period of time, should stand in the same relative
position to the several groups of translation of the Sep-
tuagint in which those groups stand to one another. If,
for example, it is found that certain words are used inter-
changeably to translate the same Hebrew word by different
groups of translators of the Septuagint, it must be pre-
sumed that a new group of translators will also use those
words interchangeably. Their not doing so would raise a
presumption that the variations in the Septuagint were due
to personal or local peculiarities, and that no general infer-
ence could be drawn from them. Their doing so affords an
evidence which almost amounts to proof, that the words
were in common use as synonyms. This evidence is the
more important because of the fact that the translators of
the Hexapla lived after New Testament times. It conse-
quently shows that, in the case of the words to which it
applies, the meaning which is gathered from the Sep-
tuagint lasted through New Testament times. —

This evidence is sometimes of a negative and sometimes
of a positive kind: it is negative, when the absence of any
record of corrections of the LXX. by the other translators
makes it probable that the latter accepted the translations
of the former; it is positive, when such corrections are
recorded.

The following is an example of the application of this
test to a group of words of which the LXX. uses have been
given fully above. It has been shown that the Hebrew
words 5ys3, pur, wor, 52, mz, whe are translated to
a great extent interchangeably by the Greek words ἐξαιρεῖν,
λυτροῦν, ῥύεσθαι, σώζειν. The negative evidence which the
other translators afford that the Greek words were regarded
as practically identical in meaning is that they rarely dis-
turb the LXX. rendering: the positive evidence which

OF THE SEPTUAGINT. 21

they afford to the same effect is that wherever they do
amend that rendering they do so, with the exception
mentioned below, by using another member of the same

group.

(1) In Is. 35. 9 DIN is translated by the LXX. λελυτρωμένοι,
by Theodotion ἐρρυσμένοι : (2) in Ps. 114 (116). 4 moby is trans-
lated by the LXX. ῥῦσαι, by Aquila περίσωσον, by Symmachus
ἐξελοῦ: in Jer. 46 (39). 18 DOIN pop is translated by the LXX.
σώζων σώσω σε, by Aquila ῥυόμενος ῥύσομαί ce: (3) in 1 Sam. 30. 22
Sty is translated by the LXX. ἐξειλόμεθα, by Aquila ἐρρυσάμεθα : in
Job 5. το 28! is translated by the LXX. ἐξελεῖται, by Aquila
ῥύσεται : in Ps. 30 (31). 3 ΝΠ is translated by the LXX. rod ἐξε-
λέσθαι, by Symmachus ἐξελοῦ : in Ps. 32 (33). 16 bya’ is translated
by the LXX. σωθήσεται, by Aquila ῥυσθήσεται, by Symmachus διαφεύ-
€era: in Ps. 33 (34). 5 ὈΝΝΤ is translated by the LXX. ἐρρύσατο, by
Symmachus ἐξείλετο : in Ps. 38 (39) 2871 is translated by the LXX.
ῥῦσαι, by Symmachus ἐξελοῦ : in Ps. 71 (72). 12 5° is translated
by the LXX. ἐρρύσατο, by Symmachus ἐξελεῖται : in Prov. 24. 11
byn is translated by the LXX. ῥῦσαι, by Symmachus σῶσον : in Is.
38. 6 DYN is translated by the LXX. and Aquila ῥύσομαι, by Sym-
machus ἐξελοῦμαι, by Theodotion σώσω: (4) in 2 Sam. 4. 9 778
is translated by the LXX, ἐλυτρώσατο, by Symmachus ῥυσάμενος : in
Ps. 43 (44.) 27 WIE} is translated by the LXX. καὶ λύτρωσαι ἡμᾶς,
by another translator (Ἄλλος, ap. Chrysost. ad loc.) καὶ ῥῦσαι ἡμᾶς :
(5) in Ps. 17 (18). 44 pdan is translated by the LXX. and Symma-
chus pica (ῥύσῃ), by Aquila διασώσεις : in Ps. 31 (32). 7 DPD is
translated by the LXX. λύτρωσαι, by Aquila διασώζων.

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 found in the LXX.
in other senses, viz. ἀγχιστεύειν. 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 itself affords
an interesting illustration of the light which the fragments of the
Hexapla throw upon later Greek philology.

ἀγχιστεύειν occurs in the LXX. in the active, in Leviticus,
Numbers, Deuteronomy, Joshua, and Ruth: in all cases as the
translation of DNA kal, or bs 3 and in the passive, in 2 Esdr. 2. 62,

32 ON THE VALUE AND USE

Neh. 7. 64 as the translation of another word NS) pu. The mean-
ing ‘to be next of kin’ had evidently passed into the meaning
‘to act as next of kin,’ with especial reference to the buying back
of a kinsman’s possession (Lev. 25. 25), and exacting the penalty
of a kinsman’s blood (Num. 35. 19, etc.), and ‘ purchasing,’ i. e.
marrying a kinsman’s widow, ‘to raise up the name of the dead
upon his inheritance’ (Ruth 3. 12: 4.5). These derived mean-
ings had become so thoroughly identified with the word in
Hellenistic Greek that in time they lost their specific reference,
and passed into the general meaning ‘to redeem’ or ‘set free.’
Hence it is used commonly by Aquila, and occasionally by
Symmachus and Theodotion, where the LXX. uses ἐξαιρεῖν,
λυτροῦν, ῥύεσθαι: Gen. 48. 16 LXX.6 ῥυόμενος, Aquila ὁ ἀγχιστεύων :
Ps. 118 (119). 153 LXX. λύτρωσαί pe, Aquila ἀγχίστευσόν pe: Prov.
23. τι LXX. ὁ λυτρούμενος, Aquila, Symmachus and Theodotion
ἀγχιστεύς : Is. 35. 9 LXX. λελυτρωμένοι, Aquila and Symmachus
ἀγχιστευμένοι, Theodotion ἐρρυσμένοι : Is. 47. 4 and 54. 5 LXX.
ὁ ῥυσάμενος, Aquila ἀγχιστεύων : Is. 60.16 LXX. ἐξαιρούμενος, Aquila
ἀγχιστεύς : Is. 63.16 LXX. ῥῦσαι, Aquila ἀγχιστεῦσαι.

The application of this test seems to show clearly that
the inference which was derived from the interchange of
the words in the LXX. is valid: its validity is rather
strengthened than weakened by the admission of a new
member into the group of virtual synonyms.

IV. Inferences which are drawn from the LXX. in
regard to the meaning, and especially in regard to the
equivalence in meaning, of certain words may sometimes be
further checked and tested by an examination of the various
readings of the MSS. of the LXX. For in those MSS.
it is not unfrequently found that a word is replaced by
another of similar meaning: e.g. in Prov. 8. 20, Codd.
AB have τρίβων, Cod. 51 has ὁδῶν, in Prov. 11. 9, Codd.
AB have ἀσεβῶν, Cod. 51 has ἁμαρτωλῶν. 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 ἐρρυσάμην, Codd.
X, XI, 15, 18, 19 αἰ. read ἐξειλάμην (ἐξειλόμην) as the translation of
¥1: in Judges 9. 17 the same two groups of MSS. vary between
. ἐρρύσατο and ἐξείλατο, and in Judges 18. 28 between ὁ ῥυόμενος and
ὁ ἐξαιρούμενος : in 2 Sam. 12. 7 Codd. X, XI, 15, 18, 85 have ἐρρυ-
σάμην, Codd. 82, 93 ἐξειλάμην : in 2 Sam. 14, 16 Codd. X. 92, 108,
242 have ῥυσάσθω, Codd. XI, 29, 44, 52, 56 al. ἐξελεῖται : in 2 Sam.
19. 9 Codd. X, XI, 29, 44, 55 al. have ἐρρύσατο, Codd. 19, 82, 93,
108 ἐξείλετο : in 2 Sam. 22. 18 Codd. X, XI, 29, 44, 55 have ἐρρύσατο,
Codd. 19, 82, 93, 108 ἐξείλετο : in 2 Sam. 22. 44 Codd. X, XI, 29,
44: 55 have pion, Codd. 19, 82, 93, 108 have ἐξείλου.

These instances are sufficient to show that the general inference
as to the identity in meaning of ἐξαιρεῖν and ῥύεσθαι is supported by
their 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 :
D

34 ON THE VALUE AND USE

I. (2) 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 dyyapevew, γλωσ-
σόκομον, συκοφαντεῖν. |

(2) 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

yNew 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 δεισιδαιμονία.

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 (1) to ascertain the Classical use of a word,
(2) 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 :—

(1) 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.

(2) 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.

1. 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

ay yapevetv. 37

certain inferences as to the meanings of New Testament
words by showing that those meanings lasted on until the
second century A.D.

> ,
ayyapevely.

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. Post-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. Azz.
13. 2. 3), in which among other privileges which he concedes to
them he exempts their baggage animals from forced service, κελεύω
δὲ μηδὲ ἀγγαρεύεσθαι τὰ Ιουδαίων ὑποζύγια.

In the important inscription οὗ a.p. 49, Corp. Inscr. Gr. No. 4956,
ΓΑ 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 (μηδὲν λαμβάνειν μηδὲ ἀγγα-
pevew εἰ μή τινες ἐμὰ διπλώματα ἔχωσι).

Epictetus, Dzss. 4. 1. 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 mans pack-ass being seized by a soldier for forced
service : ‘don’t resist, he says, ‘nay, don’t even grumble. If you
do, you'll not only be beaten, but lose your ass as well, all the

38 HELLENISTIC WORDS.

same’ (dv δ᾽ ἀγγαρεία 7 καὶ στρατιώτης ἐπιλάβηται, ἄφες μὴ ἀντίτεινε μηδὲ
γόγγυζε" εἰ δὲ μὴ πληγὰς λαβὼν οὐδὲν ἦττον ἀπολεῖς καὶ τὸ ὀνάριον).

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.

8. Use in the N. T.

Hence dyyapevew is used in 5. Matt. 27. 32,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,

,
ἀναγινώσκειν.
1. Post-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. 23. 20, 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.

Πολλάκις ἐθαύμασα τίσι ποτὲ λόγοις. . « ‘I have often wondered on
what grounds. . .’ (these are the words of Xenophon, Jem. 1. 1,
upon which the ‘ Reader’ comments).

5 ’ ° LU
ἀναγινώσκειν, ἀποστοματίζειν. 39

οὔ" ἀλλὰ τίνι ποτὲ λόγῳ, ‘No: rather, On what ground: this is a
more finished expression than the other’ (this is the comment of the
Reader).

μὴ γὰρ ἄλλως αὐτὰ ἀνεγνώκατε ἢ ὡς φδάρια ; “ Why, you do not lec-
ture upon it any differently than you would upon a poem, do you ?’
(these are the words of Epictetus, finding fault with this way of
lecturing upon the words of a phzlosopher).

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 ἐπαναγινώσκειν,
Epict. 22 255. 1. 10. 8,

2. Use in the N. T.

It is probable that this practice of reading with com-
ments explains the parenthesis in S. Matt. 24. 15, S. Mark
13. 14 6 ἀναγινώσκων νοείτω, ‘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, 1 Tim. 4. 13.

3 /
ἀποστοματίζειν.
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. 276 c ὅταν οὖν τις ἀποστοματίζει ὁτιοῦν,
ov γράμματα ἀποστοματίζει ; ‘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 2. 102 defines it as ὑπὸ τοῦ
διδασκάλου ἐρωτᾶσθαι τὰ μαθήματα.

40 HELLENISTIC WORDS.

3. Use in the N. T.

Hence its use in S. Luke 11. 53 ἤρξαντο of γραμματεῖς καὶ
of Φαρισαῖοι... . ἀποστοματίζειν αὐτὸν περὶ πλειόνων, ‘ they began
to put questions to him as if they were questioning a pupil
on points of theology.’

ἀρετή.
1. Use in the LXX.

The word occurs in the following passages of the
canonical books:

(1) In the two following passages it is the translation of “in
‘ glory.’

Fab. 3. 3 ἐκάλυψεν οὐράνους ἣ ἀρετὴ αὐτοῦ, ‘ his glory covered the
heavens’: another translator in the Hexapla renders in by τὴν
εὐπρέπειαν τῆς δόξης αὐτοῦ.

Zach, 6. 13 καὶ αὐτὸς λήψεται ἀρετήν (of the Branch), ‘and he shall
bear the glory’: other translators in the Hexapla render 4}n by
ἐπιδοξότητα, εὐπρέπειαν, δόξαν.

(2) In the four following passages it is the translation of
ΠΌΤ ‘ praise.’

Is. 42. ὃ τὴν δόξαν pou ἑτέρῳ od δώσω οὐδὲ τὰς ἀρετάς pov τοῖς
γλυπτοῖς, ‘my glory will I not give to another, neither my praise to
graven images’: τὰς ἀρετάς is corrected by Aquila to τὴν ὕμνησιν,
by Symmachus to τὸν ἔπαινον.

Is. 42. 12 δώσουσι τῷ θεῷ δόξαν, τὰς ἀρετὰς αὐτοῦ ἐν ταῖς νήσοις
ἀναγγελοῦσι, ‘they shall give glory to God, His praises shall they
declare in the islands.’

Is. 43. 21 λαόν μου ὃν περιεποιησάμην τὰς ἀρετάς pou διηγεῖσθαι, ‘my
people which I acquired for myself to show forth my praises’:
Symmachus corrects τὰς ἀρετάς to τὸν ὕμνον.

Ls. 63. 1 τὸν ἔλεον κυρίου ἐμνήσθην, τὰς ἀρετὰς κυρίου, ‘I will mention
the lovingkindness of the Lord, the praises of the Lord’: another
translator in the Hexapla corrects ras ἀρετάς to αἴνεσιν.

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.

ἀρετή. 41

Esth. 4. τῇ, line 33, ed. Tisch. (Esther prays God for help
against the efforts which the heathen were making): ἀνοῖξαι στόμα
ἐθνῶν εἰς ἀρετὰς ματαίων, ‘to open the mouth of the Gentiles for the
praises of vain idols.’ The translation of dperds by ‘praises’ is
supported by the Vulgate ‘ laudent.’

Wisd. 4.13 5.13; 8.7: there can be no doubt that in these
passages ἀρετή has its ordinary Classical meaning, and not the
meaning which it has in the LXX.: in 8. 7 the ἀρεταί are enume-
rated, viz. σωφροσύνη, φρόνησις, δικαιοσύνη, ἀνδρεία.

2. Use in the N. 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 τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια,
ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα
λογίζεσθε: since ἀρετή is here coordinated with ἔπαινος and follows
immediately after εὔφημα, its most appropriate meaning will be that
which it has in the canonical books of the O. T. as a translation of
5 or naan, viz. ‘glory’ or ‘ praise.’

1 Pet. 2.9 ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος.

It seems most appropriate, especially when the general philo-
logical character of the Epistle is taken a te conga y sana to give
the word the LXX. meaning of ‘ praises.’

2 Pet. τ. 3 διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ
ἀρετή.

Here also the coordination with δόξα, 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. τ. 5 ἐπιχορηγήσατε᾽ ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ
ἀρετῇ τὴν γνῶσιν.

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.

/
γλωσσοκομον.

1. Classical use.

The word, in the form γλωσσοκομεῖον, is very rare in Attic
Greek, being chiefly known to us from a quotation by
Pollux 10. 154 of a fragment of the Bacchae of Lysippus,
a poet of the Old Comedy, which however is sufficient to
show its derivation from γλῶσσα in the sense of the tongue
or reed of a musical pipe or clarionet : αὐτοῖς αὐλοῖς ὁρμᾷ [so
Bentley, Ad Hemsterh. p. 69, for ὁρμαί] καὶ γλωττοκομείῳ ‘(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 (1) in 2 Sam. 6. 11, Codd.
A. 247, and Aquila, of the Ark of the Lord, = Cod. B. and
most cursives 7 κιβωτός, (2) in 2 Chron. 24. 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 2 Kings 12 7 κιβωτός. It is also
used for the Ark of the Covenant by Aquila in Exod. 25.
10: 38 (37). 1: and Josephus, Azz. 6. τ, 2, uses it for the
‘coffer’ into which were put ‘the jewels of gold’ ‘for a
trespass-offering ’ when the Ark was sent back (1 Sam. 6.
8 = LXX. θέμα).

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, γλωσσόκομον is the ‘ strong-box ’
or muniment-chest of the association, and is in the special
custody of the γραμματοφύλαξ or ‘ registrar.’

This wider meaning is recognized by the later Atticists :
for Phrynichus, ὃ 79 (ed. Rutherford, p. 18) defines it as
βιβλίων ἢ ἱματίων ἢ ἀργύρου ἢ ὁτιοῦν ἄλλου.

- νὼ

γλωσσόκομον, δεισιδαιμονία. 43

8. Use in the N. T.

It is found in the N.T. only in 5. John 12.6: 13. 20,
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, copds
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.

U ,
δεισιδαίμων, δεισιδαιμονία.
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 battle-hymn and of
the soldiers piously (θεοσεβῶς) taking up the strain with a loud
voice: ‘for it is under circumstances such as these that those who
fear the gods (ot δεισιδαίμονες) 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
(δεισιδαίμονα) 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 ἃ senatus consultum of B.c. 38, which is preserved in
an inscription at Aphrodisias in Caria (Corp. Jnscr. Gr., No. 2737 ὃ),
The senatus consultum decrees that the precinct (τέμενος) of
Aphrodite shall be held as consecrated, ‘ with the same rights and
the same religious observances, ταὐτῷ δικαίῳ ταὐτῇ τε δεισιδαιμονίᾳ
(codem 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. Charact. τό, ἀμέλει 7
δεισιδαιμονία δόξειεν ἂν εἶναι δειλία πρὸς τοὺς θεούς : ‘no doubt
δεισιδαιμονία 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 :—

(1) Philo repeatedly distinguishes δεισιδαιμονία from εὐσεβεία :
e.g. De Sacrif. Abel et Cain, c. 4 (i. 166), where he speaks of
the way in 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,’ δι᾿ ἐθῶν καὶ νομίμων εὐσεβείαν μὲν ἐλαυνόντων δεισι-
δαιμονίαν δὲ πρᾶγμα ἀδελφὸν ἀσεβείᾳ κατασκευαζόντων. 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 (εὐσεβεία) the ‘mean’: cf. De Gigan-
tibus, c. 4 (i. 264): De Plantat. Noe, c. 25 (i. 345): De Justitia,
Cc. 2 (ii. 360).

(2) Josephus, Amz. 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 away from their super-
Stition (τῆς δεισιδαιμονίας ἀφαιρούμενος), 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 Περὶ δεισιδαιμονίας (AZorail. 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 (ἀθεότης), in the softer, superstition
(δεισιδαιμονία).

δεισιδαιμονία, διάβολος. wee |.

(4) M. Aurelius, 6. 30, in painting the almost ideal character of
his adopted father, speaks of him as ‘ god-fearing without being
superstitious ’ (θεοσεβὴς χωρὶς δεισιδαιμονίας).

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. AZol. τ. 2, 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’ (μὴ προλήψει μηδ᾽ ἀνθρωπαρεσκείᾳ τῇ
δεισιδαιμόνων κατεχομένους), 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. 22 S. Paul tells the Athenians that they are
δεισιδαιμονεστέρους, ‘rather inclined to superstition’: and in
25. 19 Festus tells Agrippa that the charges which Paul’s
accusers bring against him are questions περὶ τῆς ἰδίας
δεισιδαιμονίας, ‘concerning their own superstition.’

'διάβολος, διαβάλλω.
1, Classical use.

These words were ordinarily used in reference to slan-
derous, or at least malicious, accusation: διαβάλλω is
sometimes found in the probably earlier sense of setting
at variance, e.g. Plat. Rep. 6. p. 498 d μὴ διάβαλλε ἐμὲ καὶ
Θρασύμαχον ἄρτι φίλους γεγονότας, and, in the passive, of
being at variance, e.g. Thucyd. 8. 83 καὶ πρότερον τῷ Τισσα-
φέρνει ἀπιστοῦντες πολλῷ δὴ μᾶλλον ἔτι διεβέβληντο: but

46 | HELLENISTIC WORDS.

διάβολος, whether as substantive or as adjective, seems
invariably to have connoted malice. Hence the Atticists,
e.g. Pollux 5. 18, coordinate λοίδορος, βλάσφημος, διάβολος,
and Lucian’s treatise, Περὶ τοῦ μὴ ῥᾳδίως πιστεύειν διαβολῇ,
gives no trace of any other meaning.

2. Use in the LXX.
In Job and Zechariah, and also in Wisd. 2. 24, ὃ διάβολος

is clearly used of a single person, WW, the ‘enemy’ of man-

kind. In the other passages in which it occurs it is used to
translate either the same word or its equivalent in meaning,

8, but without the same reference to that single person.
The passages are the following :—

1 Chron. 21. 1 ἀνέστη διάβολος ἐν τῷ Ἰσραήλ, of the ‘enemy’ who
stirred up David to number Israel (the E. V., following Codd. 19,
93, 108, transliterates the Hebrew, ‘ Satan’).

E sth. ἢ. 4 οὐ yap ἄξιος 6 διάβολος τῆς αὐλῆς rod βασιλέως.

Esth. 8. τ ὅσα ὑπῆρχεν ᾿Αμὰν τῷ διαβόλῳ (Cod. S’ omits τῷ ὃ. but
Codd. S? 249 add τῶν Ἰουδαίων).

In both these passages the Hebrew has ἫΝ or 173, which have no
other connotation than that of hostility, and of which the former is
ordinarily translated by ἐχθρός.

Ps. 108 (109). 5 καὶ διάβολος στήτω ἐκ δεξιῶν αὐτοῦ.

In Numb. 22. 22 where the LXX. translates by ἀνέστη ὁ ἄγγελος
τοῦ θεοῦ. ἐνδιαβάλλειν (so Codd. A B and most cursives, Ed. Sixt.
διαβαλεῖν) αὐτόν, Aquila transliterates the Hebrew (eis) σατάν, Theo-
dotion translates by ἀντικεῖσθαι : so in Job 1. 6, where the LXX.
have ὁ διάβολος, Aquila has σατάν, Theodotion ἀντικείμενος. Con-
versely in 1 Kings 11. 14, where the LXX. transliterates σατάν,
Aquila agrees with Theodotion in translating by ἀντικείμενος,

In umd, 22. 32 where the LXX. has καὶ ἰδοὺ ἐγὼ ἐξῆλθον εἰς
διαβολήν σου, Symmachus translates by ἐναντιοῦσθαι, ‘Theodotion by
ἀντικεῖσθαι.

The Hebrew word in both passages is }OY

It seems to be clear that the LX X. used διάβολος and its

διάβολος, διαθήκη. 47

paronyms with the general connotation of enmity, and
without implying accusation whether true or false.

8. Use in the N, T.

In the New Testament διάβολος is invariably used as a
proper name, except in the Pastoral Epistles, where it is
also used as an adjective, and when so used has its
ordinary meaning of ‘slanderous’ (1 Tim. 3. 11; 2 Tim.
3. 3; Tit. 2. 3). But when used as a proper name there is
no reason for supposing that it is used in any other sense
than that which it has in the LXX., viz. as the equivalent
of {OW and as meaning ‘enemy.’

διαβάλλω occurs only once, viz. 5. Luke 16.1 of the ‘ unjust
steward’: the accusation was presumably true, and hence the
meaning of slander would be inappropriate; so Euseb.
HI. E. 3. 39. 16, referring to Papias and possibly using his
words, speaks of the woman who was taken in adultery ‘ in
the very act’ as γυναικὸς .. . διαβληθείσης ἐπὶ τοῦ κυρίου.

διαθήκη.

1. Classical use.

The word has at least two meanings, (1) a ‘ disposition ’
of property by will, which is its most ordinary use, (2) a
‘covenant,’ which is a rare meaning, but clearly established
e.g. by Aristoph. Av. 439.

2. Use in the LXX.

It occurs nearly 280 times in the LXX. proper, i.e. in
the parts which have a Hebrew original, and in all but
four passages it is the translation of M2 ‘covenant’: in
those passages it is the translation respectively of MIMS
‘brotherhood, Zech. 11. 14, VOT ‘word,’ Deut. 9. 5, and
MSI MAT ‘words of the covenant,’ Jer. 41 (34). 18; in

48 HELLENISTIC WORDS.

Ex. 31. 7 τὴν κιβωτὸν τῆς διαθήκης takes the place of the
more usual τὴν κιβωτὸν τοῦ μαρτυρίου.

In the Apocryphal books, which do not admit of being
tested by the Hebrew, it occurs frequently and always in
the same sense of ‘ covenant.’

8. Use in the Hexapla.

The Hexapla Revisers sometimes change it to that which
is the more usual Greek word for ‘covenant,’ viz. συνθήκη :
e.g. Aquil. Symm. Gen. 6. 18: Aguil. Theod. 1 Sam. 6.19:
Aquil. Symm. Ps. 24 (25). 10. This fact accentuates and
proves the peculiarity of its use in the LXX.

4. Use in Philo.

In Philo it has the same sense as in the LXX.: e.g. De
Somniis 2. 33, vol. i. p. 688, where he speaks of God’s
covenant as Law and Reason, νόμος δέ ἐστι καὶ λόγος : cf.
Justin M. 7ryph. c. 43, where he speaks of Christ as being

the αἰώνιος νόμος καὶ καινὴ διαθήκη.

5. Use in the N. T.

There can be little doubt that the word must be invariably
taken in this sense of ‘covenant’ in the N.T., and especially
in a book which is so impregnated with the language of the
LXX. as the Epistle to the Hebrews. The attempt to
give it in certain passages its Classical meaning of ‘testa-
ment’ is not only at variance with its use in Hellenistic
Greek, but probably also the survival of a mistake: in
ignorance of the philology of later and vulgar Latin, it was
formerly supposed that ‘testamentum, by which the word
is rendered in the early Latin versions as well as in the
Vulgate, meant ‘testament’ or ‘ will,’ whereas in fact it
meant also, if not exclusively, ‘ covenant.’ |

δίκαιος, δικαιοσύνη. 49

’ ,
δίκαιος, δικαιοσυνη.

1. Use in the LXX. and Hexapla.

Into the Classical meaning of these words it is hardly
necessary to enter.; that meaning is found also in both the
LXX. and the N.T.: but intertwined with it is another
meaning which is peculiar to Hellenistic Greek. The
existence of this meaning is established partly by the
meaning of the Hebrew words which δίκαιος, δικαιοσύνη
are used to translate, and partly by the meaning of the
Greek words with which they are interchanged.

(x) 1D ‘kindness’ is usually (i.e. more than 100 times) trans-
lated by ἔλεος, sometimes by ἐλεημοσύνη, ἐλεήμων : but nine times
(Gen., Ex., Prov., Is.) it is translated by δικαιοσύνη, and once by
δίκαιος.

Conversely, ΠΡῚΝ ‘justice,’ which is usually translated by δικαιο-
σύνη, is nine times translated by ἐλεημοσύνη, and three times by
ἔλεος.

(2) Sometimes the ΤΧΧ,, δικαιοσύνη is changed by the Hexapla
Revisers into ἐλεημοσύνη, and sometimes the reverse: apparently
with the view of rendering 101 uniformly by ἐλεημοσύνη, and ΠΡῚΝ
by δικαιοσύνη : for example—

Exod, 15. 13 LXX. δικαιοσύνη, Aquil. ἐλεημοσύνη.

Deut, 24. 13 LXX. ἐλεημοσύνη, Aquil. δικαιοσύνη.

1 Sam. 12. ἢ LXX. δικαιοσύνη, Symm. ἐλεημοσύνη. So also Ps.
30 (31). 2: 35 (36). 11: 105 (106). 3.

Ps. 32 (33). 5 LXX. ἐλεημοσύνην, Aquil., Int. Quint. δικαιοσύνην.

75. τ. 27 LXX. ἐλεημοσύνης, Aquil., Symm., Theod. δικαιοσύνης.
So also 28, 17.

Is. 56. 1 LXX. ἔλεος, Aquil., Symm., Theod. δικαιοσύνη.

Is. 59. 16 LXX. ἐλεημοσύνῃ, Theod. δικαιοσύνῃ.

Dan. 9. 16 LXX. δικαιοσύνην, Theod. ἐλεημοσύνῃ.

This revision seems to show that the sense in which
δικαιοσύνη is used in the LXX. was not universally accepted,
but was a local peculiarity of the country in which that

E

50 HELLENISTIC WORDS.

translation was made. The same tendency to the revision
of the word is seen in some MSS.: e.g. in Ps. 34 (35). 24,
where all MSS. (except one cursive, which has ἔλεος) read
δικαιοσύνην, Cod. S reads ἐλεημοσύνην, and in Ps. 37 (38). 21,
where Codd. A B and many cursives read δικαιοσύνην, Cod.
S? and many other cursives read ἀγαθωσύνην (-οσύνην).

The context of many of these passages shows that the
meanings of the two words δικαιοσύνη and ἐλεημοσύνη had
interpenetrated each other :

(az) Sometimes, where ἐλεημοσύνη is used to translate PTS, no
other meaning than ‘ righteousness’ is possible: e. g.

Deut, 6. 25 ἐλεημοσύνη ἔσται ἡμῖν ἐὰν φυλασσώμεθα ποιεῖν πάσας τὰς
ἐντολὰς tavras . . . ‘It shall be our righteousness if we observe to
do all these commandments. . .’

Deut. 24.13 (15). « - καὶ ἔσται σοι ἐλεημοσύνη ἐναντίον κυρίου τοῦ
θεοῦ σου.

(‘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.’

(4) Conversely, sometimes, where δικαιοσύνη is used to render
‘DM, no other meaning than ‘kindness’ or ‘mercy’ is possible:
6. 2. .

Gen. 19. 19 (Lot said after having been brought out of Sodom)
ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον σου καὶ ἐμεγάλυνας τὴν δικαιοσύνην
σου . 2 - ;

‘Since thy servant hath found grace in thy sight, and thou hast
magnified thy mercy which thou showest unto me in saving my
Mee.

Gen. 24.27 (when Eliezer is told that the damsel is the daughter
of Bethuel, he blesses God) ὃς οὐκ ἐγκατέλιπε τὴν δικαιοσύνην αὐτοῦ
καὶ τὴν ἀλήθειαν ἀπὸ τοῦ κυρίου μου.

‘Who hath not left destitute my master of his mercy and his
truth.’

2. Use in the N. T.

There is one passage of the N. T. in which-this meaning —
of δικαιοσύνη is so clear that scribes who were unaware of
its existence altered the text: in 5. Matt. 6. 1 the estab-

δικαιοσύνη, ἑτοιμάζειν. 51

lished reading is undoubtedly δικαιοσύνην, for which the later
uncials and most cursives have ἐλεημοσύνην, and for which
also an early reviser of Cod. 8, as in some similar cases in
the LXX., substituted δόσιν.

There is no other passage of the N. T.in which it is clear
that this meaning attaches to either δίκαιος or δικαιοσύνη : but
at the same time it gives a better sense than any other to
the difficult statement about Joseph in 5. Matt. 1. 19 Ἰωσὴφ
δὲ ὁ ἀνὴρ αὐτῆς δίκαιος ὧν καὶ μὴ θέλων αὐτὴν δειγματίσαι,
‘Joseph her husband, deing a kindly man, and since he was
not willing to make her a public example...’

e , e , aS
€T οιμάζειν, ETOLLAT La, ετοίμος.
1, Use in the LXX.

In the great majority of instances ἑτοιμάζειν, ἑτοιμασία,
ἕτοιμος are used in the LXX. to translate }1D or one of its
derivatives. That word, which properly means ‘to stand
upright,’ was used in the meanings ‘to set upright,’ ‘to
make firm’ (e.g. 2 Sam. 7. 13 ‘I will stadlish the throne of
his kingdom for ever’), and hence in the more general
meanings ‘to make ready,’ ‘to prepare’ (e.g. Job 29. 7
‘when I prepared my seat in the street,’ Deut. 19. 3 thou
shalt prepare thee the way’). This latter use being the
more common use of the word, it was ordinarily translated
by ἑτοιμάζειν, which in Classical Greek has no other mean-
ing. But the use of this Greek word in the Septuagint
affords an interesting illustration of the manner in which
the meaning of the Hebrew acted upon the Greek; for it
- is clear that it came to have some of the special meanings
of the Hebrew ‘to set upright, ‘to establish,’ ‘to make
firm.’

(1) The existence of that meaning when the Septuagint
versions were made is shown by the use of words which
undoubtedly express it: that is to say, 13 is translated by

E 2

52 HELLENISTIC WORDS.

(a) ἀνορθοῦν 2 Sam. 7. 13, 16, 26, Prov. 24. 3, Jer. 10. 12: 40
(33). 2.

(Ὁ) ἐπιστηρίζειν Cod. A, Judges 16. 26, 30 (=Cod. B ἱστάναι).

(c) θεμελιοῦν Ps. 8. 4: 47 (48). 9: 86 (87). 5: 118 (119). 90.

(4) κατορθοῦν τ Chron. 16. 30, Ps. 95 (96). το. |

(6) στερεοῦν Ps. 92 (93). 2.

(2) In similar passages, and sometimes in the same
books, the same Hebrew word is translated by ἑτοιμάζειν,

e.g. (a) 2 Sam. 7. 13 ἀνορθώσω τὸν θρόνον αὐτοῦ, but 27. v. 12
ἑτοιμάσω τὴν βασιλείαν αὐτοῦ : 25. ν. 24 ἡτοίμασας σεαυτῷ τὸν λαόν cov
Ἰσραὴλ εἰς λαὸν ἕως τοῦ αἰῶνος : 12. v. 26 (Cod. A) ὁ οἶκος τοῦ δούλου
σου Δαυὶδ ἔσται ἀνωρθωμένος ἐνώπιόν σου.

() Ps. 64 (65). 7 ἑτοιμάζων ὄρη ἐν τῇ ἰσχύϊ σου: Ps. 47 (48). 9 ὁ
θεὸς ἐθεμελίωσεν αὐτὴν εἰς τὸν αἰῶνα : Ps. 8. 4 σελήνην καὶ ἀστέρας ἃ σὺ
ἐθεμελίωσας : Prov. 3. 19 ἡτοίμασε δὲ οὐράνους ἐν φρονήσει.

(c) Ps. 23 (24). 2 ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν (sc. τὴν οἰκουμένην):
Ps. 95 (96). το κατώρθωσε τὴν οἰκουμένην ἥτις οὐ σαλευθήσεται : Ps. 92
(93). 2 ἐστερέωσε τὴν οἰκουμένην ἥτις οὐ σαλευθήσεται.

In other words, ἑτοιμάζειν is used interchangeably with
ἀνορθοῦν, θεμελιοῦν, κατορθοῦν, στερεοῦν as the translation of
75. |

In the same way ἑτοιμασία is used to translate both the
verb and its derivatives }}2"9, m3, ‘base,’ or ‘foundation,’
or ‘ fixed seat’; and ἕτοιμος is used to translate both yi"
and }13) (part. niph.): e.g.

1 Kings 2. 45 ὁ θρόνος Δαυὶδ ἔσται ἕτοιμος ἐνώπιον κυρίου εἰς τὸν
αἰῶνα.
_ I Kings 8. 39, 43, 49, 2 Chron. 6. 30, 33, 39, Ps. 32 (33). 14
WAY PID ἐξ ἑτοίμου κατοικητηρίου cov.

2 Esdr. 2. 68 τοῦ στῆναι αὐτὸν ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ.

Ps. 56 (57). 8: 107 (108). 1: 11ἰ (112). 7 ἑτοίμη ἡ καρδία μου.

Ps. 88 (89). 15 δικαιοσύνη καὶ κρίμα ἑτοιμασία τοῦ θρόνου σου.

Ps. 92 (93). 3 ἕτοιμος ὁ θρόνος σου ἀπὸ τότε.

Zach. 5. τι θήσουσιν αὐτὸ ἐκεῖ ἐπὶ τὴν ἑτοιμασίαν αὐτοῦ.

It seems clear from these passages that, like ἑτοιμάζειν, ἑ

e , oe
ἑτοιμάζειν, ἕτοιμος. 53

ἑτοιμασία and ἕτοιμος had come to have the meaning of the
Hebrew words which they were used to translate.

2. Use in the Hexapla.

This inference that the three Greek words are used in the
LXX. in the proper sense of }}3 and its derivatives, is
strongly confirmed by their use in the Hexapla.

(1) Sometimes they are replaced by words of whose use
in the proper sense of }}3 there is no doubt :

Lx. 15.17 LXX. εἰς ἕτοιμον κατοικητήριόν σου, Aguil., Symm.
ἕδρασμα εἰς καθέδραν σου.

Ibid. LXX. ἡτοίμασαν, Aguzl. ἥδρασαν.

1 Sam. 20. 31 LXX., ἑτοιμασθήσεται, Symm. ἑδρασθήσεται, Alius
κατορθώσεις.

1 Sam. 23. 33 LXX. εἰς ἕτοιμον, Symm. ἐπὶ βεβαίῳ.

2 Sam. 5.12 LXX. ἡτοίμασεν, Symm. ἥδρασεν.

2 Sam. ἢ. 12 LXX. ἑτοιμάσω, Symm. ἑδράσω.

2 Sam. 7.24 LXX. ἡτοίμασας, Symm. ἥδρασας.

Ps. 9. 8 LXX. ἥτοιμασεν ἐν κρίσει τὸν θρόνον, Symm. ἥδρασεν.

Ps. 9. 39 (10. 18) LXX. τὴν ἑτοιμασίαν τῆς καρδίας, Symm. πρό-
θεσιν.

Ps. 10 (11). 2 LXX. ἡτοίμασαν, Agucl., Symm. ἥδρασαν.

Ps. 20 (21). 13 LXX. ἑτοιμάσεις, Aguil., Symm. paces.

Ps, 23 (24). 2 LXX. ἡτοίμασεν, Agual., Symm. ἥδρασεν.

Ps. 32 (33). 14 LXX. ἐξ ἑτοίμου κατοικητηρίου σου, Aguil. ἀπὸ
ἑδράσματος καθέδρας αὐτοῦ, Symm. ἀπὸ éSpaias (s. ἕδρας) κατοικίας αὐτοῦ.
Ps. 56 (57). 8 LXX. ἑτοίμη ἡ καρδία μου, Symm. ἑδραία ἡ x. μου.

Ps. 64 (65). " LXX. ἑτοιμάζων ὅρη, Symm. ἥδρασας ὄρη.

Lb, ν. το LXX. ὅτι οὕτως ἡ ἑτοιμασία, Symm. ὅτι οὕτως ἥδρασας
αὐτήν.

Ps. 88 (89). 3 LXX. ἑτοιμασθήσεται, Symm. ἑδρασθήσεται (but
7b. v. 4 Symmachus retains ἑτοιμάσω).

70. v. 15 LXX. ἑτοιμασία rod θρόνου σου, Aguil. τὸ ἕδρασμα, Symm.
βάσις.

Prov. 8. 27 LXX. ἡτοίμαζε, Symm. ἥδραζε.

Prov. 16. 12 LXX. ἑτοιμάζεται, Symm. Theod. ἑδρασθήσεται.

᾿ (2) Sometimes, on the contrary, they are substituted for

54 HELLENISTIC WORDS.

other words which had been used in the Septuagint as
translations of 3 :

Gen. 41. 32 LXX. ἀληθὲς ἔσται τὸ ῥῆμα, Aguzl. ἕτοιμον, Symm.
βέβαιος. ;

Ps. 8.4 LXX, ἐθεμελίωσας, Aguil. Theod. ἡτοίμασας, Int. Sextus
ἥδρασας.

Ps. 86 (87). 5 LXX. καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν 6 ὕψιστος, Aguil.
pace, Symm. ἥδρασεν, Theod. ἡτοίμασεν.

Prov. 4.18 LXX. ἕως κατορθώσῃ ἡ ἡμέρα, Aguil. (ἕως) ἑτοίμης
ἡμέρας, Symm. (ἕως) ἑδραίας ἡμέρας, Theod. ἕως ἑτοιμασίας ἡμέρας, 7722.
Quintus ἑτοιμασίας.

Prov. τ2. 3 LXX. κατορθώσει, Aguil., Symm. ἑτοιμασθήσεται.

Prov. 12. 20 LXX, κατορθοῖ, Aguil., Symm., Theod. ἑτοιμασθήσεται.

Prov. 25. 5 LXX. κατορθώσει, Aguil., Symm. ἑδρασθήσεται, Theod.

ἑτοιμασθήσεται,

This latter group of facts makes the inference certain that
in the latter part of the second century ἑτοιμάζειν was some-
times used in Hellenistic Greek in the sense of ‘to set
upright,’ ‘to establish, ‘to make firm,’ ἕτοιμος in that of
‘established, ‘made firm,’ and ἑτοιμασία in that of ‘establish-
᾿ ment,’ ‘ firm foundation.’

3. Use in the N. T.

In the majority of passages in which the words ἑτοιμάζειν,
ἕτοιμος occur in the N.T., their ordinary meanings are
sufficient to cover the obvious sense which is required by
the context. There are some passages in which the
secondary meaning which they bear in the LXX. and
Hexapla is appropriate, if not necessary: for example,

S. Matt. 20. 23, S. Mark το. 40 ois ἡτοίμασται : S. Matt. 25. 34
THY ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου : 10. ν. 41 τὸ πῦρ
τὸ αἰώνιον, τὸ ἡτοιμασμένον [Cod. D et al. ὃ ἡτοίμασεν ὁ πατήρ μου] τῷ
διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ: 1 Cor. 2. 9 ἃ ἡτοίμασεν 6 θεὸς τοῖς
ἀγαπῶσιν αὐτόν: Heb. 11.16 ἡτοίμασε γὰρ αὐτοῖς πόλιν. ‘The nearest
English equivalent in each of these passages would probably be
‘destined, as in 2 Sam. 5. 12 (= 1 Chron. 14. 2) ἔγνω Δαυὶδ ὅτι

ἑτοιμασία, θρησκεία. 55

πβυδω αὐτὸν Κύριος εἰς βασιλέα ἐπὶ Ἰσραήλ, Tobit 6. 18 μὴ φοβοῦ
ὅτι σοὶ αὕτη ἡτοιμασμένη 7 nv ἀπὸ τοῦ αἰῶνος.

Ephes. 6. 15 ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ ἐῥόγγνλ μων τῆς
εἰρήνης. In this, which is the only instance of the use of ἑτοιμασία
in the N. T., it seems most appropriate to take it in the sense
which it has been shown to have elsewhere in Biblical Greek of
‘firm foundation,’ or ‘firm footing.’ This view is confirmed by the
use of the instruments! ἐν which, though not without Classical
parallels (e.g. Hom. 72. 5. 368 δῆσαν κρατερῷ ἐνὶ δεσμῷ), gives to the
passage a strong Hellenistic colouring.

θρησκεία.

1. Classical use.

The word is used by Herodotus 2. 37 of the ceremonial
observances of the Egyptian priests: it does not appear to
occur in Attic Greek.

2. Use in the LXX.

In the LXX. it is found in Wisdom 14. 18, 27 of the
worship of idols, ἡ τῶν ἀνωνύμων εἰδώλων θρησκεία : and in
4 Macc. 5. 6 of the religion of the Jews, in relation to its
prohibition of the eating of swine’s flesh, as τῇ ᾿Ιουδαίων
θρησκείᾳ. Symmachus uses it in Dan. 2. 46 of the worship
paid to Daniel by Nebuchadnezzar’s orders (LXX. ἐπέταξε
θυσίας καὶ σπονδὰς ποιῆσαι αὐτῷ), and in Jer. 3. 19, Ezek. 20.
6, 15 as a translation of "22.

8. Use in Philo and Josephus.

Its use is equally clear in Philo and Josephus, both of
whom distinguish it from εὐσεβεία, which = religion in its
deeper sense, or piety.

Philo Quod det. pottord insid. c. 7 (i. 195), in substance: ‘Nor

56 HELLENISTIC WORDS.

if anyone uses lustrations or purifications and makes his body
clean, but soils the purity of his mind—nor again, if out of his
abundance he builds a temple or offers ceaseless hecatombs of Ὁ
sacrifices, is he to be reckoned among pious men (εὐσεβῶν) : nay
rather he has altogether wandered from the path that leads to piety,
with heart set on external observances instead of on holiness
(θρησκείαν ἀντὶ ὁσιότητος ἡγούμενος), offering gifts to Him who cannot
be bribed, and flattering Him who cannot be flattered.’

Josephus As. 9. 13. 3 (Solomon restored the decaying practice
of giving tithes and firstfruits to the priests and levites) wa ἀεὶ τῇ
θρησκείᾳ παραμένωσι καὶ τῆς θεραπείας Sow ἀχώριστοι τοῦ Θεοῦ, ‘ that
they may always remain in attendance on public worship, and
might not be separated from the service of God.’

Lb. 12. 5. 4 ἠνάγκασε δ᾽ αὐτοὺς ἀφιεμένους τῆς περὶ τὸν αὐτῶν Θεὸν
θρησκείας τοὺς ὑπ᾽ αὐτοῦ νομιζομένους σέβεσθαι, ‘(Antiochus Epiphanes)
compelled them to abandon their worship of their own God, and
to pay honour to the gods in whom he believed.’

Ib. 5. το. 1 γυναῖκας τὰς ἐπὶ θρησκείᾳ παραγινομένας, of the women
who went to worship and offer sacrifices at the Tabernacle.

Lb. 4. 4. 4 (of those who sacrifice at home) εὐωχίας ἕνεκα τῆς αὐτῶν
ἀλλὰ ph θρησκείας, ‘for the sake of their own private enjoyment
rather than of public worship.’

70. 12. 6. 2 (When a Jew offered sacrifice on an idol altar,
Mattathias rushed upon him and slew him, and having overthrown
the altar cried out) εἴ τις ζηλωτής ἐστι τῶν πατρίων ἐθῶν καὶ τῆς τοῦ
Θεοῦ θρησκείας ἑπέσθω ἐμοί, ‘ whoever is zealous for his fathers’
customs and for the worship of God, let him follow me.’

4. Use in sub-Apostolic writers :—

Clem. R. i. 45. 7 τῶν θρησκευόντων τὴν μεγαλοπρεπῆ καὶ ἔνδοξον
θρησκείαν τοῦ ὑψίστου, ‘those who practised the magnificent and
glorious worship of the Most High’ τὸ

72. 62. 1 περὶ μὲν τῶν ἀνηκόντων τῇ θρησκείᾳ ἡμῶν, τῶν ὠφελιμωτάτων
εἰς ἐνάρετον βίον τοῖς θέλουσιν εὐσεβῶς καὶ δικαίως διευθύνειν, ‘of the
things which pertain to our religion, things that are most useful to
those who wish to guide their life piously and righteously into the
way of virtue (we have given you sufficient injunctions, brethren).’

5. Use in the N. T.

This contemporary use of θρησκεία for religion in its

θρησκεία, μυστήριον. 57

external aspect as worship, or as one mode of worship
contrasted with another, must be held to be its meaning
inthe N.T. It occurs in the following passages :

Acts 26. 5 (in St. Paul’s address to Agrippa) κατὰ τὴν ἀκριβεστάτην
αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος, ‘after the straitest
sect of our religion I lived a Pharisee.’

Col. 2. 18 ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, “ by humility
. and worshipping of the angels.’

James τ. 26, 27 .... θρησκεία καθαρὰ καὶ ἀμίαντος, ‘ worship pure
and undefiled in the sight of our God and Father is to visit orphans
and widows in their affliction, to keep oneself unspotted from the
world.’

μυστήριον.
1, Use in the LXX. and Hexapla.

The only canonical book of the O. T. in which μυστήριον
is used by the LXX. is Daniel, where it occurs several times
in c. 2 as the translation of Ὁ ‘a secret,’ which is used of the
king’s dream, i.e. of the king’s ‘secret’ which had gone
from him and which was revealed to Daniel. —

The other Greek translators of the O. T. use it in the
following passages :—

Job 15. 8 Theodotion μυστήριον, = LXX. σύνταγμα, Aquila ἀπόρ-
pyra, Symm. ὁμιλία, Heb. iba,

Ps, 24 (25). 14 Theodotion and the Juterpres Quintus μυστήριον,
= LXX. and the Jnterpres Sextus κραταίωμα, Aquila ἀπόρρητον,
Symm. ὁμιλία, Heb. Tid,

Prov. 20. το Theodotion uses it to translate TID in a passage
which the LXX. omit.

Ls, 24.16 Theodotion and Symmachus use it as a translation
of ‘T) in a passage which the LXX. omit (but which has found its
way into some cursive MSS. from Theodotion).

It is frequently used in the Apocryphal books. In
Sirach 22. 22; 27. 16,17, 21 of the secrets of private life,
especially between friends: in Wisd. 14. 15, 23, in con-

5 8 HELLENISTIC WORDS,

nexion with τελεταί, of heathen sacrifices and ceremonies :
but in a majority of passages of secrets of state, or the
plans which a king kept in his own mind. This was a
strictly Oriental conception. A king’s ‘counsel’ was his
‘secret, which was known only to himself and his trusted
friends. It was natural to extend the conception to the
secret plans of God.

Tob. 12. 7, 11 μυστήριον βασιλέως, ‘It is good to keep close
the secret of a king, but it is honourable to reveal the works of
God.’

Judith 2. 2 Nabuchodonosor called all his officers unto him and
communicated to them τὸ μυστήριον τῆς βουλῆς, ‘ his secret plan.’

2 Macc. 13. 21 of one who disclosed τὰ μυστήρια, ‘ the secret
plans’ of the Jews to their enemies.

Wisd. 2. 22 of the wicked who knew not μυστήρια Θεοῦ, ‘the
secret counsels of God,’ and especially that He created man to be
immortal.

Jb. 6. 24 of the ‘secrets’ of wisdom.

2. Use in the N. T.

This meaning of μυστήριον in the Apocryphal books
throws considerable light upon its meaning in the N. T.

Matt. 13. 11 (=Mark 4. 11, Luke 8. 10) ὑμῖν δέδοται γνῶναι τὰ
μυστήρια τῆς βασιλείας τῶν οὐρανῶν : the word implies not merely
‘secrets,’ but rather the secret purposes or counsels which God
intended to carry into effect in His kingdom. The contrast with
ἐν παραβολαῖς which immediately follows is interesting when viewed
in the light of the further meaning of μυστήριον, which will be
mentioned below.

Rom. τι. 25 τὸ μυστήριον TodTo .... ὅτε πώρωσις ἀπὸ μέρους τῷ
Ἰσραὴλ γέγονεν, the secret purpose or counsel of God, by which
‘a hardening in part hath befallen Israel until the fulness of the
Gentiles be come in,’

Rom. τό. 25 κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγη-
μένου φανερωθέντος δὲ νῦν, 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

μυστήριον. 59

Abraham: and in the same sense 1 Cor. 2. 1 (unless μαρτύριον be
there read with Codd. Β D etc.).

t Cor. 15. 51 ἰδοὺ μυστήριον ὑμῖν λέγω, ‘I tell you a secret
counsel of God’ for the time that is coming.

Ephes. τ. 9 τὸ μυστήριον τοῦ θελήματος, ‘ the secret counsel of His
will’ : 3. 3, 4 ἐν τῷ μυστηρίῳ rod Χριστοῦ: 3. 9 τίς ἡ οἰκονομία τοῦ
μυστηρίου : 6. 19 τὸ μυστήριον τοῦ εὐαγγελίου ; all in reference to the
‘secret counsel’ of God in regard to the admission of the Gentiles.
So also Col. 1. 26, 27: 2. 2: 4. 3.

1 Zim. 3. 9 τὸ μυστήριον τῆς πίστεως, probably the secret counsel
of God which is expressed in the Christian creed: hence 72d. 3.
16 τὸ τῆς εὐσεβείας μυστήριον is expressed in detail in the earliest
and shortest form of creed which has come down to us.

Rev. το. 7 (In the days of the voice of the seventh angel, when
he is about to sound) καὶ ἐτελέσθη τὸ μυστήριον τοῦ Θεοῦ ὡς εὐηγγέ-
λισε τοὺς ἑαυτοῦ δούλους τοὺς προφήτας, ‘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. ἢ τὸ yap μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας. 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 effect. 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 μυστήριον does not seem to afford a sufficient
or appropriate explanation, and for which we have to
depend on the light which is thrown backwards on the
N. T. by Christian writers of the second century.

The word is used several times by Justin Martyr, and in
almost every case it is in connexion with σύμβολον, τύπος,

60 HELLENISTIC WORDS.

or παραβολή: and it is used in a similar connexion in a
fragment of Melito.

Justin M. Afo/. i. 27: in all the false religions the wore is
pictured as σύμβολον μέγα καὶ μυστήριον.

Id. Zryph. c. 40, with reference to the paschal lamb, τὸ dacehiaes
οὖν τοῦ mpoBdrov .... τύπος ἦν τοῦ Χριστοῦ,

Id. Zryph. c. 44 (some of the commandments of the Law were
given with a view to righteous conduct and godliness: others
were given) ἢ εἰς μυστήριον τοῦ Χριυτοῦ ἢ διὰ τὸ σκληροκάρδιον τοῦ
λαοῦ ὑμῶν.

Id. Zryph. c. 68 (with reference to Ps, 132. 11 ‘ οἵ the fruit of
thy body will I set upon thy throne,’ and Is. 7. 14 ‘Behold a
virgin shall conceive ...’)... τὸ εἰρημένον πρὸς Δαυΐδ ὑπὸ Θεοῦ ἐν
μυστηρίῳ διὰ Ἡσαΐου ὡς ἔμελλε γίνεσθαι ἐξηγήθη"᾿ εἰ μήτι τοῦτο ἐπίστασθε,
ὦ φίλοι, ἔφην, ὅτι πολλοὺς λόγους, τοὺς ἐπικεκαλυμμένως καὶ ἐν παραβολαῖς
ἢ μυστηρίοις ἢ ἐν συμβόλοις ἔργων λελεγμένους οἱ... . προφῆται ἐξηγή-
σαντο, ‘that which God said to David symbolically was interpreted
by Isaiah as to how it would actually come to pass: unless you do
not know this, my friends, I said, that many things which had
been said obscurely and in similitudes or figures or symbolical
actions were interpreted by the prophets.’

Id. Zryph. c. 78 (commenting on Is. 8. 4 ‘he shall take away the
riches of Damascus and the spoil of Samaria’), Justin interprets it in
reference to the Magi, who by worshipping Christ revolted from the
power of the evil demon which had taken them captive) ἣν ἐν μυστηρίῳ
ἐσήμαινεν ὃ λόγος οἰκεῖν ἐν Δαμασκῷ" ἁμαρτωλὸν δὲ καὶ ἄδικον οὖσαν ἐν παρα-
βολῇ τὴν δύναμιν ἐκείνην καλῶς Σαμάρειαν καλεῖ, ‘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 ἐν μυστηρίῳ and ἐν παραβολῇ
is evident.)

Melito frag. ix. (ap. Otto Corpus Apolog. vol. ix. p. 417) (Isaac
is said to be 6 τύπος τοῦ Χριστοῦ, ‘a type of the Messiah,’ and one
which caused astonishment to men), ἦν yap θεάσασθαι μυστήριον
καινόν... ‘for one might see a strange symbolical representation,
a son led by a father to a mountain to be sacrificed.’

It is evident that μυστήριον was closely related in meaning
to the words which are interchanged with it, τύπος, σύμβολον,

μυστήριον, 61

παραβολή: and if with this fact in our minds we turn again
to the N. T. there will be some instances in which the
appropriateness of this meaning will be clear.

Rev. 1. 20 τὸ μυστήριον τῶν ἑπτὰ ἀστέρων, ‘the symbol of the
seven stars,’ which is immediately explained to refer to the ‘angels’
of the seven churches.

Lb. 17. 7 τὸ μυστήριον τῆς γυναικός, ‘the symbolical representation
of the woman,’ is in a similar way explained to refer to ‘ the great
city which reigneth over the kings of the earth.’

It is probable that the same meaning is to be given in Lphes. 5.
32 τὸ μυστήριον τοῦτο μέγα ἐστίν' ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν
ἐκκλησίαν, “ this symbol (sc. of the joining of husband and wife into
one flesh) is a great one: I interpret it as referring to Christ and
to the Church.’

The connexion of this meaning with the previous one is
not far to seek. A secret purpose or counsel was intimated
enigmatically by a symbolical representation in. words, or
in pictures, or in action. Such symbolical representations
played a much more important part in the world in early
times than they play now: the expression of ideas by
means of pictures only passed by gradual and slow transi-
tions into the use of written signs, in which the original
picture was lost: and every written word was once a
μυστήριον. It was by a natural process that the sign and
the thing signified came to be identified, and that the word
which was used for the one came also to be used for the
other. ;

The meaning of μυστήριον was expressed in early eccle-
siastical Latin by sacramentum. It has hence resulted that
the meaning which came to be attached to sacramentum,
and which has passed with the word into most Euro-
pean tongues, is the meaning which is proper not to the
word itself but to its Greek original, μυστήριον. (The
instances of the early use of sacramentum in this sense are
given in detail by Rénsch, /tala und Vulgata, p. 323, and

62 HELLENISTIC WORDS.

Das Neue Testament Tertullian’s, p. 585.) And although
it is true that Tertullian, as was natural to one who had
been educated in the rhetorical schools and had there
dabbled in etymologies, does connect the theological use
of sacramentum with its Classical use to designate a
military oath (Ad Mart. c. 19, 24), yet that reference to
Classical use is probably as misleading as it is insufficient to
cover the facts which have to be explained: and just as the
theological use of persona must be explained simply with
reference to ὑπόστασις, so the theological use of sacramentum
must be explained simply with reference to μυστήριον.

’
οἰκονόμος.

The word was used in later Greek in two special senses,
each of which appears in the N. T.

1. It was used of the dispensator or slave who was
employed to give the other slaves of a household their
proper rations: it is found in this sense in Corp. Juser.
Gr. 1247, 1498. :

Hence in S. Luke 12. 42 ὃ πιστὸς οἰκονόμος ὁ φρόνιμος, ὃν
καταστήσει ὃ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ, Tod διδόναι ἐν καιρῷ
τὸ σιτομέτριον, ‘ the faithful and wise steward whom his lord
shall set over his household to give them their portion
of food in due season.’

2. It was used of the vz//icus or land-steward: it is found
in this sense in an inscription at Mylasa (Le Bas et Wad-
dington, vol. iii, No. 404), in which οἰκονόμοι and ταμίαι are
mentioned together, the former being in all probability the
administrators of the domain, the latter the treasurers.

Hence, in S. Luke τό. 1, the οἰκονόμος is in direct relations
with the tenants of the lord’s farms: and hence the point
of his remark, σκάπτειν οὐκ ἰσχύω, ‘I have no strength to
dig,’ since a degraded bailiff might be reduced to the status
of a farm-labourer.

all

οἰκονόμος, ὁμοθυμαδόν. 63

Hence also in Rom. τό. 23 6 οἰκονόμος τῆς πόλεως is probably the
administrator of the city lands.

ὁμοθυμαδόν.

1. Classical use.

The uses of the word in Classical Greek seem to imply
that the connotation which is suggested by its etymology
was never wholly absent: it can always be translated ‘with
one accord.’

2. Use in the LXX.

In the LXX. (a) it is used to translate Hebrew words
which mean simply ‘together,’ (6) it is interchanged with
other Greek words or phrases which mean simply ‘together,’
. (6) it occurs in contexts in which the strict etymological
meaning is impossible.

(2) Its Hebrew originals are either 19°, e.g. in Job 3. 18, or 13M,
e.g. in Job 2. 11.

(ὁ) The same Hebrew words are more commonly rendered
by ἅμα e.g. in Gen. 13. 6 : 22. 6, ἐπὶ τὸ αὐτό e.g. in Deut.
22. 10, JOS. 9. 2, κατὰ τὸ αὐτό 6. g. in Ex. 26. 24, 1 Sam. 30.
24 (by ὁμοῦ only in a passage which is inserted from Theo-
dotion, Job 34. 29): the other translators and revisers some-
times substitute one of these phrases for it, and vzce versa, e.g.
Job 2. 11: 3. 18 LXX. ὁμοθυμαδόν, Symm. ὁμοῦ, Ps. 2. 2 LXX.
ἐπὶ τὸ αὐτό, Symm. ὁμοθυμαδόν, Ps. 33 (34). 4 LXX. ἐπὶ τὸ αὐτό,
Aquil. ὁμοθυμαδόν.

(c) Num. 24. 24 αὐτοὶ ὁμοθυμαδὸν ἀπολοῦνται, τ Chron. 10. 6 καὶ
ὅλος ὁ οἶκος αὐτοῦ ὁμοθυμαδὸν ἀπέθανε.

Job 38. 33 ἐπίστασαι δὲ τροπὰς οὐρανοῦ ἢ τὰ ὑπ᾽ οὐρανὸν ὁμοθυμαδὸν
γινόμενα.

In these and similar passages any such meaning as ‘ with one
accord’ is excluded by the nature of the case.

3. Use in the N. T.

In the N. T. the word occurs in Acts 1. 14 [some Codd.,
not SABC, of 2. 1], 2. 46, 4, 24, 5. 12, 7. 57, 8. 6, 12. 20,
15. 25, 18. 12, 19. 29, 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.’

παραβολή, παροιμία.

1. Classical use.

(a) παραβολή :

Aristotle, Rhet. 2. 20, p. 1393 ὦ, defines it as one of the
subdivisions of παράδειγμα, ‘example, and coordinates it
with λόγοι : as an instance of it he gives ra Σωκρατικά : 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. Quintilian, 5. 11. 1, follows
Aristotle in making παραβολή a kind of παράδειγμα, and says
that its Latin name is sizmilitudo: elsewhere, 5. 11. 22, 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.

(0) παροιμία :

Aristotle, Rhet. 3. 11, p. 1413 a, defines παροιμίαι as
μεταφοραὶ ἀπ᾽ εἴδους ἐπ᾽ εἶδος : and, 26. 1. 11, p. 1371 8, he
gives as instances the sayings ἧλιξ ἥλικα τέρπει, ἀεὶ κολοιὸς
παρὰ κολοιόν : in a fragment preserved in Synes. Calvit.
Encom. C. 22, Pp. 234 (Bekker’s Aristotle, p. 1474 δ), he says
of them παλαιᾶς εἰσὶ φιλοσοφίας... ἐγκαταλείμματα περισωθέντα
διὰ συντομίαν καὶ δεξιότητα. Quintilian, 5. 11. 21, says of
παροιμία that it is ‘Velut fabella brevior, et per allegoriam
accipitur: non nostrum, inquit, onus: bos clitellas.’

2. Use in the LXX. and Hexapla.

παραβολή occurs about thirty times in the Canonical books
as the translation of bun, and of no other word (in Eccles.

παραβολή, παροιμία. . δ5

1. 17, where all the MSS. have it as a translation of mibsh
‘madness,’ it is an obvious mistake of an early transcriber
for παραφοράς, which is found in Theodotion).

The passages in which bun is not rendered by παραβολή
are the following :—

1 Kings 9. 7, and Ezek. 14. 8; the Targum ἔσται (θήσομαι)
eis ἀφανισμόν, ‘shall be for a desolation,’ is substituted for the
literal translation ἔσται (θήσομαι) εἰς παραβολήν, ‘shall be for a
byword.’

Job τ3.. 12 ἀποβήσεται δὲ ὑμῶν τὸ γαυρίαμα ἴσα σπόδῳ, is so far from
the Hebrew as to afford no evidence.

706. 27. τ and 29. 1: it is rendered by προοίμιον, which may
be only a transcriber’s error for παροιμία: in 27. 1 Aquila has
παραβολήν. ;

Prov. τ. 1: the LXX. have παροιμίαι, Aquila παραβολαί.

Is. 14. 4 LXX. λήψει τὸν θρῆνον τοῦτον ἐπὶ τὸν βασιλέα Βαβ.
Aquil., Symm., Theod. παραβολήν: cf. Ezek. 19. 14, where the LXX.
combine the two words in the expression εἰς παραβολὴν θρήνου, and
Mic. 2. 4 where they are coordinated.

It will be seen then in a majority of the cases in which
παραβολή was not used to translate wid, παροιμία was used
instead of it: this is also the case with the following
passages, in which the LXX. used παραβολή but the
Hexapla revisers substituted παροιμία :—

1 Sam. 10. 12 LXX. παραβολήν, ”AdXos* παροιμίαν.
. £6. 24. 14 LXX. παραβολή, Symm. παροιμία.

Ps. 77 (18). 2 LXX. and Aguzl. ἐν παραβολαῖς, Symm, διὰ παροι-
μίας.

Eccles. 12. 9 LXX. παραβολῶν, Agutl. παροιμίας,

Ezek, 12. 22 LXX. Aquil., Theod. παραβολή, Symm. παροιμία.

76. 18. 3 LXX. παραβολή, Aguzl. παροιμία.

Prov, 25. 1: Codd. AS*® of the LXX. have παροιμίαι, Codd.
BS' and most cursives παιδεῖαι : Aquila, Symmachus, and Theo-
dotion παραβολαί,

lb. 26. 7, 9: in the first of these verses most MSS. of the LXX.

F

66 HELLENISTIC WORDS

have παρανομίαν (παρανομίας), a transcriber’s error for παροιμίαν
(παρανομίας), which is found in Codd. 68, 248, 253; Symmachus
has παραβολή. Inv. 9 the LXX. have, without variant, the impos-
sible translation δουλεία (possibly the original translation was παιδεία,
as in 1. 1, and this being misunderstood, the gloss δουλεία was
substituted for it): there is a trace of the earlier reading in 5, Am-
brose’s quotation of the passage in his Comment. in Ps. 35, Pp.
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 παραβολή and παροιμία 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 παραβολή is applied, we
shall better see the kind of meaning which was attached
to it:—

1 Sam. 10. 12 of the ‘ proverb’ ‘Is Saul also among the pro-
phets’?

Jb. 24. 14 of the ‘ proverb of the ancients,’ ‘Wickedness pro-
ceedeth from the wicked,’

Ezeh, 12. 22 of the ‘ proverb that ye have in the land of Israel,
saying, The days are prolonged, and every vision faileth.’

Ezek. τό. 44 of the ‘proverb’ ‘As is the mother, so is her
daughter.’

Jb. 18. 2 of the ‘ proverb’ ‘ The fathers have eaten sour grapes,
and the children’s teeth are set on edge.’

Deut. 38. 37, 2 Chron. 4. 20, Ps. 43 (44). 15 : 68 (69). 12,
Jer. 24. 9, Wisd. 5. 3, of men or a nation being made a ΡΟΝ
and a reproach.

Intertwined with and growing out of this dominant sense
of παραβολή and παροιμία as a ‘common saying’ or ‘proverb,
is their use of sayings which were expressed more or less

παραβολή, παροιμία, 67

symbolically and which required explanation. The clearest
instance of this in the canonical books is probably Ezek.
20. 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 μηδαμῶς, κύριε κύριε" αὐτοὶ λέγουσι πρὸς μέ Οὐχὶ παρα-
βολή ἐστι λεγομένη αὕτη; hence παραβολή and παροιμία are
sometimes associated with αἴνιγμα : e.g. Sir. 39. 2, 3 (quoted
below) ἐν αἰνίγμασι παραβολῶν, and in Num. 21. 27 the
LXX. have οἱ αἰνιγματισταί, where a reviser ("AAAos) in the
Hexapla has οἱ παροιμιαζόμενοι as a translation of ovduiar.
It appears even more distinctly in Sirach.

Sir. 13. 26 εὕρεσις παραβολῶν διαλογισμοὶ μετὰ κόπου, 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’) ἐν στροφαῖς παραβολῶν συνεισελεύσεται' ἀπόκρυφα παροιμιῶν
ἐκζητήσει, καὶ ἐν αἰνίγμασι παραβολῶν ἀναστραφήσεται, 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.’

Str. 47.17 (of Solomon) ἐν @dais καὶ παροιμίαις καὶ παραβολαῖς καὶ
ἐν ἑρμηνείαις ἀπεθαύμασάν σε χῶραι, E. V. ‘the countries marvelled
at thee for thy songs and proverbs and parables and interpreta-
tions.’

The reference in this last passage to 1 Kings 4. 29 (33) may be
supplemented by the similar reference to it in Josephus Azz. 8. 2,
5: and it is interesting to note that the words of the LXX.
ἐλάλησεν ὑπὲρ τῶν ξύλων ἀπὸ τῆς κέδρου... are paraphrased by
Josephus καθ᾽ ἕκαστον γὰρ εἶδος δένδρου παραβολὴν εἶπεν ἀπὸ ὑσσώπου
ἕως κέδρου.

A review of the whole evidence which the LXX. offers
as to the meaning of παραβολή and παροιμία seems to show

(1) that they were convertible terms, or at least that
their meanings were so closely allied that one could be
substituted for the other ;

(2) that they both referred (a) to ‘common sayings’ or
‘proverbs, and (0) to sayings which had a meaning below

the surface, and which required explanation.
F 2

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. ro (quotes the words ‘into a good land, a land
᾿ flowing with milk and honey,’ and then proceeds) εὐλογητὸς ὁ κύριος
ἡμῶν, ἀδελφοί, 6 σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ" λέγει
γὰρ ὁ προφήτης παραβολὴν κυρίου τίς νοήσει εἰ μὴ σοφὸς καὶ ἐπιστήμων
καὶ ἀγαπῶν τὸν κύριον αὐτοῦ, ‘ 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) διὰ τὸ ἐν παραβολαῖς κεῖσθαι, ‘ because they
lie hid in symbols.’

The Shepherd of Hermas consists to a great extent of παραβολαί,
Vet. Lat. ‘similitudines’; 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 αὕτη ἡ παραβολὴ εἰς τοὺς δούλους
τοῦ Θεοῦ κεῖται, ‘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 like one who is fruitful but poor, and that
each helps the other.

Justin M. Zryph. 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, ἐν παραβολῇ, i. 6. in a figurative
expression: he then quotes Psalm 24, the Messianic application of
which was admitted.

Id. Zryph. c. 52 (It was predicted through Jacob that there
would be two Advents of Christ, and that believers in Christ would
wait for Him): ἐν παραβολῇ δὲ καὶ παρακεκαλυμμένως τὸ πνεῦμα τὸ
ἅγιον διὰ τοῦτο αὐτὰ ἐλελαλήκει, ‘ 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.

παραβολή, παροιμία. 69

Id. Zryph. c. 63: the words of the same last speech of Jacob,
‘he shall wash his clothes in the blood of grapes,’ were said ἐν
παραβολῇ, ‘ figuratively,’ signifying that Christ’s blood was not of
human generation.

Id. Zryph. c. 113, 114, Christ is spoken of ἐν παραβολαῖς by the
prophets as a stone or a rock. |

So Zryph. c. 68, 90, 97, 125, 123.

4. Use in the N. T.

In the N. T. παραβολή is used only in the Synoptic
Gospels and in Heb. 9. 9, 11. 19: παροιμία is used only in
the Fourth Gospel and in 2 Pet. 2. 22. 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 παραβολή 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. 2, Luke
8.4; Matt. 13. τοξ ΜΚ. 4. το, Luke 8.9; Matt. 13. 13=
Mk. 4. 11, Luke 8. 10; Matt. 13. 18 = Mk. 4. 13, Luke 8.
11; Matt. 13. 24, Matt. 13. 31 = Mk. 4. 30; Matt. 13. 33,
Matt. 13. 34, 35 = Mk. 4. 33, 34; Matt. 13. 36, 53, Matt.
21. 33=Mk. 12. 1, Luke 20.9; Matt. 21. 45 = Mk. 12. 12,
Luke 20. 19; Matt. 22. 1, Matt. 24. 32 = Mk. 13. 28,
Luke 21. 29, 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 12. 16, 41; 13.6; 14.7; 15. 3; 18.1, 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: πάντως ἐρεῖτέ μοι τὴν παραβολὴν
ταύτην" ἰατρέ, θεράπευσον σεαυτόν, “ doubtless ye will say to
me this proverb’ [so 6. 5. 1 Sam. 10.12; 24. 14], ‘Physician,
heal thyself.’

In S. Luke 6. 39 it is used of the illustration of the blind
leading the blind: and in S. Mark 3. 23 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 παραβολή occurs in the N.T.
are—(1) Heb. 9. 9 ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα,
‘which’ [i.e. the first tabernacle] ‘is a symbol for the present
time’; (2) Heb. 11. 19 ὅθεν [sc. ἐκ νεκρῶν] αὐτὸν καὶ ἐν παρα-
βολῇ ἐκομίσατο, ‘from whence he did also in a figure receive
him back.’ In both passages the meaning of παραβολή,
‘a symbol,’ is one of which many instances, some of which
have been given above, are found in Justin Martyr.

2 Pet. 2. 22 τὸ τῆς ἀληθοῦς παροιμίας" κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον
ἐξέραμα.. .. ‘the (words) of the true proverb, The dog turning to
his own vomit.’ .... Here παροιμίας is an application of the
title of the book Παροιμίαι, from which (26. 11) the quotation is
taken.

S. John το. 6 ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς 6 ᾿Ιησοῦς" ἐκεῖνοι δὲ
οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς, ‘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 παραβολή : with the substitution of παροιμία for it in S. John
may be compared the similar substitution of it as a translation of
bwin by the Hexapla revisers of the LXX., which has been men-
tioned above.

S. John 16. 25, 29 οὐκέτι ἐν παροιμίαις λαλήσω, παροιμίαν οὐδεμίαν
λέγεις are contrasted with παρρησίᾳ [Codd. Β D ἐν παρρησίᾳ] ἀπαγ-

πειράζειν, πειρασμός. γι

γελῶ, ἐν παρρησίᾳ λαλεῖς : the contrast makes the meaning clear: ἐν
παροιμίαις λαλεῖν is equivalent to the ἐν παραβολῇ καὶ παρακεκαλυμμένως
of Justin Martyr (quoted above), the substitution of παροιμίαις for
παραβολαῖς having its exact parallel in Ps. 77 (78). 2, where Sym-
machus substitutes διὰ παροιμίας for the ἐν παραβολαῖς of the LXX.
(and of S. Matt. 13. 35).

πειράζειν, πειρασμός.
1. Use in the LXX.

The words are used sometimes of the trying or proving
of God by men, e.g. Ex. 17. 2, 7, Num. 14. 22: 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 πειράσω αὐτοὺς εἰ πορεύσονται τῷ νόμῳ
μου ἢ ov; Judges 2. 22 τοῦ πειράσαι τὸν ᾿Ισραὴλ εἰ φυλάσσονται
τὴν ὁδὸν Κυρίου. 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
πειρασμός is used, e.g. with reference to the plagues of
Egypt, Deut. 7. 19 τοὺς πειρασμοὺς τοὺς μεγάλους ods ἴδοσαν
οἱ ὀφθαλμοί σου, Ta σημεῖα καὶ τὰ τέρατα τὰ μεγάλα ἐκεῖνα, THY
χεῖρα τὴν κραταιὰν καὶ τὸν βραχίονα τὸν ὑψηλόν, ‘the great
trials which thine eyes saw, the signs and those great
wonders, the mighty hand and the uplifted arm’: so also
29. 3. In the Apocryphal books this new connotation
supersedes the original connotation, and is linked with the
cognate idea of ‘ chastisement.’

Wrsd. 3. 5 καὶ ὀλίγα παιδευθέντες μεγάλα εὐεργετηθήσονται' ὅτι ὁ θεὸς
ἐπείρασεν αὐτοὺς καὶ εὗρεν αὐτοὺς ἀξίους ἑαυτοῦ, ‘And having been a
little chastised, they shall be greatly benefited: for God proved
them and found them worthy of Himself’

Jb. 11. το (the Israelites are contrasted with the Egyptians) ὅτε
yap ἐπειράσθησαν καίπερ ἐν ἐλέει παιδευόμενοι ἔγνωσαν πῶς ἐν ὀργῇ κρινό-
μενοι ἀσεβεῖς ἐβασανίζοντο, E, V. ‘ For when they were tried, albeit

72 i HELLENISTIC WORDS.

but in mercy chastised, τ knew how the ungodly were judged in
wrath and tormented .

Str. 2. 1 τέκνον εἰ προσέρχῃ δουλεύειν κυρίῳ θεῷ ἑτοίμασον τὴν τὸν
σου εἰς πειρασμόν, ‘ My son, if thou come near to serve the Lord
God, prepare thy soul for trial.’

Judith 8. 24-24 εὐχαριστήσωμεν κυρίῳ τῷ θεῷ ἡμῶν ὃς capa’ ἡμᾶς
καθὰ καὶ τοὺς πατέρας ἡμῶν, ‘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)...... ὅτι οὐ καθὼς ἐκείνους ἐπύρωσεν eis ἐτασμὸν τῆς
καρδίας αὐτῶν καὶ ἡμᾶς οὐκ ἐξεδίκησεν ἀλλ᾽ εἰς νουθέτησιν μαστιγοῖ κύριος
τοὺς ἐγγίζοντας αὐτῷ, ‘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 N. τ΄,

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 ἐν καιρῷ πειρασμοῦ has for its equivalent in 5. Matt.
13. 21, S. Mark 4. 17 γενομένης θλίψεως ἢ διωγμοῦ, so that ‘in time
of trial’ may properly be taken to mean ‘in time of tribulation’ or
‘ persecution.’

Acts 20. 19 πειρασμῶν τῶν συμβάντων po ἐν ταῖς ἐπιβουλαῖς τῶν
ἸΙουδαίων. 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 ἐν ᾧ yap πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειρα-
ζομένοις βοηθῆσαι, ‘for in that He Himself suffered, having been
tried, He is able to succour them that are being tried.’

τ: Pet. 1. 6 ὀλίγον ἄρτι εἰδέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς,
‘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 κἀγώ σε τηρήσω ἐκ τῆς Spas τοῦ πειρασμοῦ τῆς μελλούσης
ἔρχεσθαι ἐπὶ τῆς οἰκουμένης ὅλης, πειράσαι τοὺς κατοικοῦντας ἐπὶ τῆς γῆς,
‘I also will keep thee from the hour of trial, the hour that is about

πένης, πραΐς, πτωχός, ταπεινός. 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. 6.13=S. Luke 11. 4 μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,
‘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. g οἶδεν κύριος εὐσεβεῖς
ἐκ πειρασμοῦ ῥύεσθαι ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν,
‘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. τ =S. Mark 1. 13, 5. Luke 4. 2 πειρασθῆναι ὑπὸ τοῦ
διαβόλου, ‘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 πεπειρασμένον δὲ κατὰ πάντα καθ᾽ ὁμοιότητα
χωρὶς ἁμαρτίας, ‘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 ὥσπερ ἦν ἄνθρωπος ἵνα
πειρασθῇ οὕτως καὶ Λόγος iva δοξασθῇ, ‘as He was man that He might
be afflicted, so also was He Logos that He might be glorified.’

, & ἘΣ ,
ΠΕΡνΉ 9 TPQauvs, TTWXOS 5 TATELVOS.

1. Classical use.

In Classical Greek these words are clearly distinguished
from each other. πένης is ‘poor’ as opposed to rich, πτωχός
is ‘destitute’ and in want: cf. Aristoph. Plt. 552:

πτωχοῦ μὲν yap Bios, ὃν σὺ λέγεις, ζῆν ἐστιν μηδὲν ἔχοντα"
~ gy ΄ a , ‘ - ν ΄ ᾿
τοῦ δὲ πένητος ζῆν φειδόμενον καὶ τοῖς ἔργοις προσέχοντα,

περιγίγνεσθαι δ᾽ αὐτῷ μηδέν, μὴ μέντοι μηδ᾽ ἐπιλείπειν.

mpais (πρᾶος) is ‘easy-tempered’ as distinguished from

74 HELLENISTIC WORDS.

ὀργίλος, ‘passionate’ (Arist. Ft. NV. 2. 7, p. 1108 a, 4. ΤΙ,
p. 1125 a), and πικρός, ‘sour-tempered’ (Ret. ad Alex. 38):
ταπεινός is not only ‘lowly’ but almost always also ‘dejected’
(e.g. Arist. Pol. 4. 11, p. 12958, of of καθ᾽ ὑπερβολὴν ἐν
ἐνδείᾳ τούτων, sc. ἰσχύος καὶ πλούτου καὶ φίλων, who conse-
quently submit to be governed like slaves, ἄρχεσθαι δουλικὴν
ἀρχήν) and ‘ mean-spirited’ (e.g. Arist. Rhet. 2.7, 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 μικροψυχίας καὶ ταπεινότητος σημεῖα).

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.

(1) They are all four (but apais less than the other
three) used interchangeably to translate the same Hebrew
words :—

ὯΝ», ‘afflicted,’ is rendered by πένης in Deut. 15. 11 : 24. 14 (16),
15 (17). Ps. 9. 13,19 : 71 (72). 12 : 73 (74). 19 : 108 (109). τό.
Prov. 24. 77 (31. 9): 29. 38 (31. 20). Eccles. 6. 8. Is. 10. 2: by
πτωχός in Lev. 19.10: 23. 22. 2 Sam. 22. 28. Job 29.12: 34.
28: 36.6. Ps. g. 23 (10. 2): 9. 30 (10. 9): 11 (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). 1: 87 (88). 16 : τοι “7: 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 ταπεινός in Ps. 17
(18). 28 : ὃ: (82). 3. Amos 2.7. Is. 14. 32 : 32.7: 49.13:
54.11 : 66.2. Jer. 22. 16: by mpaiis in Job 24. 4. Zach. 9. 9.
Is. 26. 6.

ὯΝ), ‘meek,’ is rendered by πένης in Ps. 9. 38 (10. 17): 21. 27:
by πτωχός in Ps. 68 (69). 33. Prov. 14. 21. Is. 29. 19: 61.1:
by ταπεινός in Prov: 3. 34. Zeph. 2. 3. Is. 11. 4 : by mpais in
Num. 12. 3. Ps. 24 (25). 9 : 33. 3: 36 (37). 11: 75 (76). 10:
146 (147). 6: 149. 4.

πένης, πραῦς, πτωχός, ταπεινός. 75

HAN, ‘needy,’ is rendered by πένης 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). 1 : 106 (107). 41 : 108
(109). 22, 31 : 111 (112). 9: 112 (1413). 7 : 139 (140). 13. Prov.
24. 37 (30. 14). Amos 2.6: 4.1 : 5: 12 : 8.4, 6. Jer. 20. 13:
22.16. Ezek. 16. 49: 18. 12 : 22. 29: by πτωχός in Ex. 23. 11.
1 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 ταπεινός in Is, 32. 7.

D4, ‘weak,’ is rendered by πένης in Ex. 23. 3. 1 Sam. 2. 8.
Ps. 81 (82). 4. Prov. 14. 33 : 22. 16, 22 : 28. 11 : by πτωχός 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: 4.1:5.11: 8.6. Is. 10.2: 14. 30. Jer.
5. 4: by ταπεινός in Zeph. 3.12. Is. 11. 4: 25. 4: 26. 6.

wan, ‘poor, is rendered by πένης in 2 Sam. 12. 1, 3, 4. Ps. 81
(82). 3. Eccles. 4. 14: 5. 7: by πτωχός in Prov. 13. ὃ : 14. 20:
17. 5: 19. 1, 7, 22:22. 2,7: 28. 6,27: by ταπεινός in 1 Sam.
18, 23. ;

(2) They are used interchangeably by different translators
to translate the same Hebrew word: e.g.

Ps, 11 (12). 5 ὯΝ) is translated by the LXX. and Symmachus
πτωχῶν; by Aquila πενήτων : conversely, 0°28 is translated by
Aquila πενήτων, and by the LXX. and Symmachus πτωχῶν.

Ps, 17 (18). 28 "J is translated by the LXX. ταπεινόν, by Aquila
πένητα, and by Symmachus πρᾶον.

Is. 11. 4 ὮΝ is translated by the LXX. and Theodotion ταπει-
vous, by Aquila πραέσι, by Symmachus πτωχούς.

Is. 66. 2 ‘3¥ is translated by the LXX. ταπεινόν, by Aquila
mpaiv, by Symmachus πτωχόν, by Theodotion συντετριμμένον.

(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 (4) to those who are oppressed,
in contrast to the rich and powerful who oppress them ;
or (4) to those who are quiet, in contrast to lawless wrong-
doers: e.g.

76 HELLENISTIC WORDS.

(2) Ps. ὁ. 31 (το. 9):
- “He lieth in wait secretly as a lion in his den:
He lieth in wait to catch the poor (πτωχόν);
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. ἐν τῷ αὐτὸν κατακυριεῦσαι τῶν πενήτων,
Symm., ἐπιπεσόντος αὐτοῦ μετὰ τῶν ἰσχυρῶν αὐτοῦ τοῖς ἀσθενέσιν.)

Ps. 34 (38). το:

‘All my bones shall say, Lord, who is like unto thee,

Which deliverest the poor (rrwxév) from him that is too
strong for him,

Yea, the poor and the needy (πτωχὸν καὶ πένητα) from him
that spoileth him.’

So also, and with especial reference to God as the deliverer of the
oppressed, Ps. τὰ (12). 6 : 33 (34). 6 : 36 (37). 14 : 39 (40). 18:
71 (72). 4,13 : 75 (76). το.

(ὁ) Ps. 36 (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 (of πραεῖς) shall inherit the earth ;

And shall delight themselves in the abundance of peace.’

Ps. 146 (147). 6:

‘The Lord lifteth up the meek (πραεῖς) :
He casteth the wicked down to the ground.’

The inference to which these comparisons lead is that
the πτωχοί, πένητες, πραεῖς, ταπεινοί 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 N. T.

It is probable that this special meaning underlies the use
of the words in the Sermon on the Mount. This is in-

πονηρός, πονηρία. 77

dicated partly by the coordination of subjects, which in the
LXX. are used interchangeably, of πτωχοί, οἱ πραεῖς, and
which are in harmony with the following subjects—ot
πενθοῦντες, of πεινῶντες καὶ διψῶντες, οἱ δεδιωγμένοι; and
partly by the fact that at least one of the predicates comes
from a psalm in which the contrast between οἱ πονηρευόμενοι,
οἱ ἁμαρτωλοί, and of δίκαιοι, of πραεῖς is strongly marked, viz.
Ps. 36 (37). 11 of δὲ πραεῖς κληρονομήσουσι γῆν. The addition
in 5. Matthew of the modifying phrases οἱ πτωχοὶ τῷ πνεύματι,
οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, of δεδιωγμένοι ἕνεκεν
δικαιοσύνης, 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.

πονηρός, πονηρία.

I.

1. Classical use.

The connotation of πονηρός in Classical Greek is pro-
bably best shown by Arist. Eth. NV. 7. 11, p. 1152 a, where
Aristotle, speaking of the ἀκρατής, says that what he does
is wrong, and that he acts as a free agent, but that he is
not wicked in himself, ἑκὼν pev .... πονηρὸς δ᾽ οὔ" ἣ γὰρ
προαίρεσις ἐπιεικής" ὥσθ᾽ ἡμιπόνηρος. καὶ οὐκ ἄδικος" οὐ yap
ἐπίβουλος, ‘ 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.

Πονηρός, πονηρία are used frequently, and in various
relations, to translate Y2, MY,

78 HELLENISTIC WORDS.

Of wild or ravenous beasts,
Gen. 37. 20 καὶ ἐροῦμεν, θηρίον πονηρὸν κατέφαγεν αὐτόν. So 2.
v. 33; Lev. 26. 6. |
Ezek. 14.15 ἐὰν καὶ θηρία πονηρὰ ἐ ἐπάγω ἐπὶ τὴν γῆν καὶ τιμωρή-
copa αὐτήν. So 27. ν. 21: 5.17: 34. 25.
“Of the plagues of Egypt,
Deut. 7.15 πάσας νόσους Αἰγύπτου τὰς πονηρὰς ds ἑώρακας. So
28. 6ο.
Of Divine plagues in general, and their ministers,
Jos. 23. 15 ἐπάξει κύριος 6 θεὸς ἐφ᾽ ὑμᾶς πάντα τὰ ῥήματα τὰ πονηρά,
ἕως ἂν ἐξολοθρεύσῃ ὑμᾶς ἀπὸ τῆς yas...
Ps. 71 (18). 49 ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ ....
ἀποστολὴν δι’ ἀγγέλων πονηρῶν (Symm. κακούντων).
Of unwholesome water or food,
2 Kings 2. 19 τὰ ὕδατα πόνηρα (the water which Elisha healed).
Jer. 24. 2 σύκων πονηρῶν σφόδρα ἃ οὐ βρωθήσεται ἀπὸ πονηρίας
αὐτῶν.
In connexion with blood-shedding,
Is. 59. 7 of δὲ πόδες αὐτῶν ἐπὶ πονηρίαν τρέχουσι, ταχινοὶ ἐκχέαι
αἷμα.
Of the malice or mischievousness of an enemy,
Sir. 12.10 μὴ πιστεύσῃς τῷ ἐχθρῷ σου εἰς τὸν αἰῶνα; ὡς γὰρ ὁ
χαλκὸς ἰοῦται οὕτως ἡ πονηρία αὐτοῦ.
Esth. 7.6 ἄνθρωπος ἐχθρὸς [Cod. & ἐπίβουλος καὶ ἐχθρὸ ᾿Αμὰν
ὃ πονηρὸς οὗτος,

They are used in similar relations and with equivalent
meanings to translate other Hebrew words,
Is. 35. 9 οὐκ ἔσται λέων οὐδὲ τῶν πονηρῶν θηρίων od μὴ ἀναβῇ εἰς
αὐτήν: Heb. Υ 5 ‘ violent.’
Is. 10. 1 γράφοντες yap πονηρίαν γράφουσι : Heb. boy ‘mischief.’
In all these cases it seems clear that the words connote
not so much passive badness as active harmfulness or
mischief.

8. Use in the N. T.

There are several passages in the Synoptic Gospels
in which this meaning of ‘mischievous’ seems to be
appropriate :

πονηρός, πονηρία, 79

S. Matt. 5. 39 (‘ Ye have heard that it was said, An eye for an
eye, and a tooth for a tooth’) ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ
πονηρῷ" ἀλλ᾽ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ
τὴν ἄλλην. Whether τῷ πονηρῷ 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.

Lb. 6. 13 ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Here also, whether τοῦ
πονηροῦ 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 μὴ
εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, if it be assumed that the meaning which
is assigned above to εἰς πειρασμόν 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 affliction, but on the contrary,
deliver us from him who—or, that which—is mischievous to us:’
hence in the shorter form of the prayer which is given by S. Luke,
the second of the two clauses is omitted (in Codd. & BL, etc.:
ef. Origen De Oraz. c. 30, vol. i. p. 265, ed. Delarue, δοκεῖ δέ μοι ὁ
Λουκᾶς διὰ τοῦ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμὸν δυνάμει δεδιδαχέναι καὶ τὸ
ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ) ᾿

S. Mark 12. 45 (a S. Luke 11. 26) πνεύματα πονηρότερα ἑαυτοῦ.
S. Luke 7. 21 : 8. 2 πνεύματα πονηρά. Probably rather ‘ mzschievous’
or ‘ daneful spirits, i.e. spirits who do harm to men, than spirits
who are bad in themselves: so in Tob. 3. 8 of Asmodaeus τὸ πονηρὸν
δαιμόνιον, who killed the seven husbands of Sara.

S. Matt. 5. τι μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ
εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ. Probably, though
less clearly than in the previous instances, the meaning is ‘ mzs-
chievous’ or ‘ malictous accusation,

S. Matt. 22. 18 γνοὺς δὲ ὁ ᾿Ιησοῦς τὴν πονηρίαν αὐτῶν, “ their malice’
or ‘evil intent’? (=S. Mark 12. 15 τὴν ὑπόκρισιν, ὃ, Luke 20. 23
τὴν πανουργίαν).

II.
Another meaning of the words, though of less frequent

1 The important questions of the gender of τοῦ πονηροῦ and, if it be mas-
culine, of the identification of 6 πονηρός with ὁ διάβολος, involving as it does
theological as well as philological considerations, cannot conveniently be dis-
cussed here,

80 HELLENISTIC WORDS.

occurrence, is clearly established, and helps to explain some |
otherwise obscure passages of the Synoptic Gospels:

Str. 14. 4, 5 has the following pair of antithetical verses,—
ὁ συνάγων ἀπὸ τῆς Ψυχῆς αὐτου συνάγει ἄλλοις
καὶ ἐν τοῖς. ἀγαθοῖς αὐτοῦ τρυφήσουσιν ἄλλοι"
ὃ πονηρὸς ἑαυτῷ τίνι ἀγαθὸς ἔσται;
καὶ οὐ μὴ εὐφρανθήσεται ἐν τοῖς χρήμασιν αὐτοῦ.
‘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 liberal?
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, ro are strictly pardllel to each other,
πονηρὸς 6 βασκαίνων ὀφθαλμῷ... ..
πλεονέκτου ὀφθαλμὸς οὐκ ἐμπίπλατο μερίδι... ..
ὀφθαλμὸς πονηρὸς φθονερὸς ἐπ᾽ ἄρτῳ... ....
‘the grudging eye,’ ‘the eye of the miser,’ ‘the niggardly eye,’
being evidently different names for the same thing.
Str. 34 (31). 23».
λαμπρὸν ἐπ᾽ ἄρτοις εὐλογήσει χείλη,
καὶ μαρτυρία τῆς καλλονῆς αὐτοῦ πιστή"
πονηρῷ ἐπ᾽ ἄρτῳ διαγογγύσει πόλις, |
καὶ ἡ μαρτυρία τῆς πονηρίας αὐτοῦ ἀκριβής.
E. V. ‘ Whoso is liberal of his meat men shall speak well of
him,
And the report of his good housekeeping will be be-
lieved.
But against him that is a niggard of his meat the
whole city shall murmur,
And the testimonies of his niggardness shall not be
doubted of.’

The Hebrew word Y'), which is usually translated by
πονηρός, is also sometimes translated by βάσκανος, with a
distinct reference, as in Sirach, to the ‘ evil’ or ‘ grudging
eye’: eg.

, Και ἢ
πονηρός, πονηρία. SI

Prov. 23. 6,
μὴ συνδείπνει ἀνδρὶ βασκάνῳ
μηδὲ ἐπιθύμει τῶν βρωμάτων αὐτοῦ.
(For βασκάνῳ Schol. ap. Nobil. and Cod. 161 in marg. have
πονηροφθάλμῳ).
‘Feast not with him that hath an evil eye,
Neither desire thou his dainty meats,
(For he is as though he had a divided soul, [so Ewald]
Eat and drink, saith he to thee,
But his heart is not with thee),’
So Deut. 28. 56 VIF LXX. βασκανεῖ, Aguil, πονηρεύεται.

This use of πονηρός in the sense of ‘niggardly’ or
‘grudging,’ especially in connexion with the idea of the
‘evil eye, throws a clear light upon a well-known passage
of the Sermon on the Mount, which, if taken in its context,
will be seen to refer not to goodness or badness in general,
but specially to the use of money :

S. Mait, 6. 19 Lay not up for yourselves treasures upon the
earth...
20 But lay up for yourselves treasures in heaven....
21 For where thy treasure. is,
There will thy heart be also.
22 The lamp of the body is the eye,
If therefore thine eye be liberal,
Thy whole body shall be full of light:
23 But if thine eye be grudging (πονηρός),
Thy whole ἫΣ shall be full of darkness.

24 Ye aolaoe serve God aac mammon,

If this meaning does not wholly remove the difficulties
of the passage, it at least contains elements which any
exegesis of it must recognize. The same meaning appears
to be appropriate in two other passages of 5. Matthew :

S. Mait. 7. 11 (=S. Luke 11. 13) εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε
Odpata ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν ... (which may be paraphrased
thus): ‘If ye then, whose own nature is rather to keep what you

G

82 HELLENISTIC WORDS,

have than to bestow it on others, are still able to give good gifts to
your children, how much more shall your Father in heaven, who is
always bestowing and never keeping back, give good things to
them that ask Him’?

S. Matt. 20. 15 ἣ 6 ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι,
* Art thou envious at my being liberal’?

παράκλητος.

This word is found in the N. T. only in the Gospel and
first Epistle of S. John. The facts upon which any in-
duction as to its meaning there must be sought in the first
instance in contemporary writings cognate in character to
those of S. John. They are found in Philo in sufficient
numbers and in a sufficiently clear connexion to render
the induction from them free from doubt: they show that
Philo used the word (a) in a sense closely akin to its Attic
sense of one who helps or pleads for another in a court
of law, and hence (4) in the wider sense of helper in
general.

(a) Philo De Josepho c. 40, vol. ii. p.'75 (Joseph after discovering
himself to his brethren says to them) ἀμνηστίαν ἁπάντων παρέχω τῶν
els ἐμὲ πεπραγμένων" μηδενὸς ἑτέρου δεῖσθε παρακλήτου, ‘I grant you free
forgiveness for all that you have done to me: you need no one else
to intercede for you.’

Vit. Mos. iii. 14, vol. ii. p. 155 (Philo gives the reason why the
High Priest in going into the Holy of Holies wore the symbol of
the Logos) ἀναγκαῖον yap ἦν τὸν ἱερωμένον τῷ τοῦ κόσμου πατρὶ παρακλήτῳ
χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ πρός τε ἀμνηστείαν ἁμαρτημάτων καὶ
χορηγίαν ἀφθονωτάτων ἀγαθῶν, ‘it was necessary that he who was
consecrated to the Father of the world should employ as his inter-
cessor the Son who is most perfect in virtue, for both the forgive-
ness of sins and the supply of boundless goods.’

So De Exsecrat. c. 9, vol. ii. p. 436: im Flacc. c. 3, vol. ii. p.
510, 20. C. 4, Pp. 520.

(6) De Mund. Opif. c. 6, vol. i. p. § οὐδενὶ δὲ παρακλήτῳ, τίς yap ἦν

A - al ~
ἕτερος, μόνῳ δὲ ἑαυτῷ χρησάμενος ὁ θεὸς ἔγνω δεῖν εὐεργετεῖν... THY

παράκλητος, πίστις. 823

φύσιν, ‘employing not any helper—for who else was there ?—but
only Himself, did God resolve that He ought to bless the world
with His benefits.’

The meaning which is thus established in Philo must
be held to be that which underlies its use by S. John.
The meaning ‘consoler’ or ‘ comforter’ is foreign to Philo,
and is not required by any passage in S. John: it may,
indeed, be supposed that ‘comforter’ in its modern sense
represents the form only and not the meaning of conzfor-
lator.

,
πίστις.

In philosophical and later Greek πίστις may be said to
have three meanings,—-a psychological, a rhetorical, and
a moral meaning. In Biblical Greek it adds to these a
theological meaning.

(1) Its psychological meaning appears in Aristotle: it
is ‘conviction, and as such is distinguished from ὑπόληψις
or ‘impression,’ for a man may have an ‘impression’ and
not be sure of it, Zop. 4. 5, p. 125 ὦ κατὰ ταῦτα δ᾽ οὐδ᾽ ἡ
πίστις ὑπόληψις" ἐνδέχεται yap τὴν αὐτὴν ὑπόληψιν καὶ μὴ
πιστεύοντα ἔχειν : it is used both of the conviction which
comes through the senses and of that which comes through
reasoning, Phys. Auscult. 8. 8, p. 262a ἡ πίστις οὐ μόνον
ἐπὶ τῆς αἰσθήσεως ἀλλὰ καὶ ἐπὶ τοῦ λόγου, ‘the conviction (of
a particular fact which is mentioned) lies not only in the
sensible perception of it but also in the reason’: hence
it may come either mediately or immediately, Zo. 1. 1,
p. 100 ὦ τὰ μὴ δι’ ἑτέρων ἀλλὰ δι’ αὑτῶν ἔχοντα τὴν πίστιν,
(of primary truths) ‘which force their conviction not
mediately through other truths but immediately of them-
selves,’ |

(2) Its rhetorical meaning also appears in Aristotle.
It is not conviction but that which causes conviction in

G 2

84 HELLENISTIC WORDS,

the mind of a hearer. It is the ‘proof’ of a case as dis-
tinguished from ‘statement’ of it (which is πρόθεσις or
διήγησις, the latter word being limited by Aristotle to
judicial speeches), the relation being similar to that of
ἀπόδειξις to a πρόβλημα: Rhet. 3. 13, p. 1414 a τούτων δὲ
[i.e. of the two parts of a speech] τὸ μὲν πρόθεσίς ἐστι τὸ
δὲ πίστις ὥσπερ ἂν εἴ τις διέλοι ὅτι τὸ μὲν πρόβλημα τὸ δὲ
ἀπόδειξις.

(3) Its moral meaning is also found in Aristotle: it is
good faith or mutual trust: e.g. Pol. 5. 11, p. 13136
ἣ yap γνῶσις πίστιν ποιεῖ μᾶλλον πρὸς ἀλλήλους, ‘mutual
knowledge tends rather to produce mutual trust.’ It is
fourd more frequently in the later Greek philosophy:
e.y. pseudo-Aristot. De Virtut. et Vit. c. 5, p. 1250 ὁ
ἀκολουθεῖ δὲ τῇ δικαιοσύνῃ... . ἣ πίστις Kal ἣ μισοπονηρία,
‘justice is accompanied by .... good faith and the hatred
of wrong-doing,’ and Ethic. Eudem. 5. 2, p. 1237 ὦ οὐκ ἔστι
δ᾽ ἄνευ πίστεως φιλία βέβαιος, ‘there is no firm friendship
without mutual trust.’

(4) In Biblical Greek it has another or theological mean-
ing which we shall best understand by first examining
its use in Philo, who furnishes a connecting link between
its philosophical and its biblical use, and who, while using
it in the main in its biblical sense, adds explanations which
make its meaning clear.

He sometimes uses it in its rhetorical sense of ‘ proof’
or ‘evidence’: e.g. De Mundi Opif. c. 28, vol. i. p. 20
πίστις τῆς ἀρχῆς ἐναργεστάτη τὰ φαινόμενα, ‘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

πίστις. 85

that which is based on a conception of the nature of God.
The mass of men trust their senses or their reason: [π᾿ ἃ
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. το (God anticipated, before ever
men were created, that they would be guessers of probabilities and
plausibilities) καὶ ὅτι πιστεύσουσι τοῖς φαινομένοις μᾶλλον ἢ “Θεῷ, ‘and
that they would trust things apparent rather than God.’

Legis Alleg. iii. 81, vol. i. p. 132 ἄριστον οὖν τῷ Θεῷ πεπιστευκέναι
καὶ μὴ τοῖς ἀσαφέσι λογισμοῖς καὶ ταῖς ἀβεβαίοις εἰκασίαις, ‘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) τὸ δὲ ἐκνίψασθαι τούτων
ἕκαστον kai ἀπιστῆσαι γενέσει τῇ πάντα ἐξ ἑαυτῆς ἀπίστῳ, μόνῳ δὲ πιστεῦ-
σαι Θεῷ τῷ καὶ πρὸς ἀλήθειαν μόνῳ πιστῷ, μεγάλης καὶ ὀλυμπίου διανοίας
ἔργον ἐστί, πρὸς οὐδενὸς οὐκέτι δελεαζομένης τῶν παρ᾽ ἡμῖν, ‘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. 1 ‘..... into a land that I wz// 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) ἀνενδοίαστα vopi-
σασα ἤδη παρεῖναι τὰ μὴ παρόντα διὰ τὴν τοῦ ὑποσχομένον βεβαιοτάτην
πίστιν, ἀγαθὸν τέλειον ἄθλον εὕρηται, ‘ 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 praemtis et poenis c. 4, Vol. ii. p. 412 ἄθλον αἱρεῖται τὴν
πρὸς τὸν Θεὸν πίστιν).

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 results
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)
ὅτῳ δὲ ἐξεγένετο πάντα μὲν σώματα πάντα δὲ ἀσώματα ὑπεριδεῖν καὶ ὑπερ-
Kiya μόνῳ δὲ ἐπερείσασθαι καὶ στηρίσασθαι Θεῷ per ἰσχυρογνώμονος
λογισμοῦ καὶ ἀκλινοῦς καὶ βεβαιοτάτης πίστεως, εὐδαίμων καὶ τρισμακάριος
οὗτος ἀληθῶς, ‘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,
τὴν τελειοτάτην ἀρετῶν Outs rer. div. heres c. 18, vol. i.
p. 485, the queen of virtues, τὴν βασιλίδα τῶν ἀρετῶν 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,
ἄμωμον καὶ κάλλιστον ἱερεῖον οἴσει Θεῷ, πίστιν 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 μόνον οὖν ἀψευδὲς καὶ βέβαιον
ἀγαθὸν ἡ πρὸς τὸν Θεὸν πίστις, παρηγόρημα βίου, πλήρωμα χρηστῶν ἐλπί-
δων, ἀφορία μὲν κακῶν, ἀγαθῶν δὲ φορά, κακοδαιμονίας ἀπόγνωσις, εὐσεβίας
γνῶσις, εὐδαιμονίας κλῆρος, ψυχῆς ἐν ἅπασι βελτίωσις, ἐπερηρεισμένης τῷ
πάντων αἰτίῳ, καὶ δυναμένῳ μὲν πάντα βουλομένῳ δὲ τὰ ἄριστα, ‘ Faith
towards God [i.e. trust which has God for its object] is the only

πίστις. 87

undeceiving and certain good, the consolation of life, the fulness of
good hopes, the banishment of evils, the bringing of blessings,
the renunciation of misfortune, the knowledge of piety, the pos-
session of happiness, the bettering in all things of the soul which
rests for its support upon Him who is the Cause of all things,
and who though He can do all things wills only to do what is
best.’

It will be clear from this use of the word in Philo that
its use in the N. T. was not a wholly new application of
it: ‘trust, or ‘faith,’ had already become in the Alexan-
drian schools an ideal virtue. It will also be clear that,
assuming it to be used by S. Paul in the sense which
it bore in the philosophical language with which he was
familiar, it is not used of a vague and mystical sentiment,
the hazy state of mind which precedes knowledge, like
a nebula which has not yet taken a definite outline or
become condensed into a star, but that it is a state of
firm mental conviction, based upon a certain conception
of the nature of God; hence it is used in close connexion
with the strongest word for full assurance, viz. πληροφο-
ρεῖσθαι: Rom. 4. 20, 21 ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν
τῷ Θεῷ καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστι καὶ
ποιῆσαι, ‘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 ἐλπιζομένων

88 HELLENISTIC WORDS.

ὑπόστασις, πραγμάτων ἔλεγχος ov βλεπομένων, ‘the ground
of things hoped for, the evidence of things not seen.’

,
ὑπόστασις.

The word is used by the LXX. only 18 times in the
canonical books, but it represents 15 different Hebrew
words: in some cases it is difficult 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
ΒΩ ‘outpost’ or ‘garrison, viz. 1 Sam. 13. 23 (= Theod.
στάσις): 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 ἐνέδρα (Iren. ap. Socrat. H. £. 3. 7 παρὰ Σοφο-
κλεῖ ἐν τῷ Φοίνικι ἐνέδραν σημαίνειν τὴν ὑπόστασιν : 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 τ. 12 ὅτι εἶπα ὅτι ἔστι μοι ὑπόστασις τοῦ γενηθῆναί pe ἀνδρὶ καὶ
τέξομαι viovs ... ‘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 .. .”:
ὑπόστασις Ξ-- ΠῚ ΣΙ * hope.’

Ps. 38 (39). 8 ἡ ὑπόστασίς μου παρὰ σοί ἐστιν, ‘my ground of hope
is in thee’: ὑπόστασις Ξ-- ΠΟΙΓῊΓΙ ¢ expectation,’ which Aquila renders
by καραδοκία, Symmachus by ἀναμονή.

Ezek. 19. 5 ἀπώλετο ἡ ὑπόστασις αὐτῆς, ‘her ground of hope was
lost’: ὑπόστασις: ΠΊΕ, which Symmachus renders by προσδοκία,
Theodotion by ἐλπίς,

This meaning ‘ground of hope’ probably follows from
the Classical use of ὑπόστασις for the ‘ground’ or ‘founda-

ὑπόστασις, συκοφαντεῖν. 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.

2 Cor. 9. 4 μήπως... καταισχυνθῶμεν ἡμεῖς... ἐν τῇ ὑποστάσει
ταύτῃ, ‘lest by any means... we should be put to shame... ἴῃ
this ground’ (sc. of our glorying on your behalf: Codd. x¢, De. and
others add τῆς καυχήσεως, from the following passage).

2 Cor. 11. 17 ὃ λαλῶ οὐ κατὰ κύριον λαλῶ GAN ὡς ἐν ἀφροσύνῃ, ἐν
ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως, ‘that which I speak I speak not
after the Lord but as in foolishness, in this ground of my glorying.’

Feb. 3. 14 ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν
κατάσχωμεν, ‘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 ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν
κατάσχωμεν.

Heb. 11. 1 ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, ‘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 passage ἔλεγχος appears to be used in its Hellenistic
sense of a fact which serves as the clear proof of another fact: e.g.
Jos. Ant. 16. 8. 1 Herod’s slaves stated that he had dyed his hair,
thereby κλέπτοντα τὸν ἔλεγχον τῆς ἡλικίας, ‘concealing the clear proof
of his age’: Epict. Dzss. 4.146 speaks of the fears of the Emperor’s
favour or disfavour which were ἐλέγχους, ‘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).

συκοφαντεῖν.
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. 1,
where it is used of those who brought suits against Crito,

go HELLENISTIC WORDS.

who was known to be rich, because, as he says, νομίζουσιν
ἥδιον ἄν pe ἀργύριον τελέσαι ἢ πράγματα ἔχειν, ‘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: (4) it is used to translate
Hebrew words which mean simply either ‘to oppress’ or
‘to deceive’: (4) 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.

(az) In Job 35. 9. Ps. 71 (72). 4: 118 (119). 122, 134. Prov.
14. 81: 22. 16: 28. ἃ, τὸν ΡΟΝ, νι Bo ee, Ὁ ee are
translations of PYY ‘to oppress,’ or of one of its derivatives: in
Lev. 19. 11 of “PY ‘to lie.’

(2) In Gen. 26. 20 LXX. ἀδικία: ἠδίκησαν yap aitév=Aquil. συκο-
φαντία' ἐσυκοφάντησαν yap αὐτόν. Lev. 6. 2 LXX. 7dixnoe=Aquil.
Symm. Theod. ἐσυκοφάντησε. Deut. 24. 14 LXX. οὐκ ἀπαδικήσεις ΞΞ
Aquil. Symm. Theod. οὐ συκοφαντήσεις. Job 10. 3 LXX. ἐὰν ἀδι-
Kijc@="ANos* ὅταν συκοφαντήσῃς. Ezek. 22. 29 LXX. ἐκπιεζοῦντες
adixia= Aquil. Symm. ἐσυκοφάντησαν συκοφαντίαν. Ezek. 22. 12 LXX.
καταδυναστεία, Symm. συκοφαντία, and so also Aquil. in Jer. 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
(συκοφάντην) : Prov. 14. 31: 22.16 ‘he that oppresseth (συκοφαντῶν)
the poor’: id. 28. 3 ‘a poor man (so E. V. but LXX. ἀνδρεῖος ἐν
ἀσεβέσι) that oppresseth (συκοφαντῶν) the poor’: Eccles. 4. 1 ‘so I
returned and considered all the oppressions (συκοφαντίας) that are
done under the sun: and behold the tears of such as were oppressed
(τῶν συκοφαντουμένων), and they had no comforter; and on the side
of their oppressors (συκοφαντούντων) there was power; but they had
no comforter.’

8. Other Hellenistic uses.

The meaning of the word which appears in the LXX.
appears also in some Egyptian documents, which are the

συκοφαντεῖν, ὑποκριτής. ΟἹ

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 Wotices et textes du Musée du Louvre in the
Notices et extraits des manuscrits de la Bibliotheque Impériale, Tom.
xviii. 24¢ 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 (δικαιοδοτεῖσθαι) to all classes of their
subjects, the document proceeds περὶ δὲ διασεισμῶν καὶ παραλειῶν
ἐνίων δὲ καὶ συκοφαντεῖσθαι προφερομένων βουλόμεθ᾽ ὑμᾶς μὴ διαλανθάνειν
ὅτι [ταῦτα] πάντα ἐστὶν ἀλλότρια τῆς τε ἡμῶν ἀγωγῆς οὐχ ἧσσον δὲ καὶ τῆς
ὑμετέρας σωτηρίας ἐπάν τις ἐξελεγχθῇ λελυπηκώς τινα τῶν κατὰ μέρος, ‘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 διασεισμός, παραλεία, συκοφαντία, 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.

, ,
ὑπόκρισις, ὑποκριτής.

In the Old Testament ὑποκριτής 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 JM ‘impious’: Job 34. 30 βασιλεύων ἄν-
θρωπον ὑποκριτὴν ἀπὸ δυσκολίας λαοῦ, ‘making an impious
man king on account of the discontent of the people’ :

92 HELLENISTIC WORDS.

Job 36. 13 καὶ ὑποκριταὶ καρδίᾳ τάξουσι θυμόν, ‘and thé
impious in heart shall ordain (for themselves) wrath.’ The
word *)7 is also translated by ὑποκριτής by Aquila and
Theodotion in Job 15. 34, where the LXX. have ἀσεβοῦς ;
by Aquila in Job 20. 5, where the LXX. have παρανόμων ;
by Aquila, Symmachus, and Theodotion in Prov. 11. 9,
where the LXX have ἀσεβῶν: and by the same three
translators in Is. 33. 14, where the LXX. have ἀσεβεῖς.
Similarly 425, which only occurs in Is. 32. 6, is there
translated by the LXX. ἄνομα, and by Aquila, Symmachus,
and Theodotion ὑπόκρισιν.

These facts seem to shew that early in the second
century, and among Greek-speaking Jews, ὑποκριτής had
come to mean more than merely ‘the actor of a false
part in life’ It connoted positive badness. The inference
is corroborated by its use in the ‘Two Ways,’ especially
in the form in which that treatise is appended to the
Epistle of Barnabas, c. 19. 2 od κολληθήσῃ μετὰ πορευομένων
ἐν ὁδῷ θανάτου, μισήσεις πᾶν ὃ οὐκ ἔστιν ἀρεστὸν TO Θεῷ,
μισήσεις πᾶσαν ὑπόκρισιν οὐ μὴ ἐγκαταλίπῃς ἐντολὰς κυρίου,
‘thou shalt not join thyself with those who go in the way
of death, thou shalt hate whatever is not pleasing to God,
thou shalt hate all ὑπόκρισιν, thou shalt not abandon the
commandments of the Lord.’ The collocation and em-
phasis can hardly be accounted for unless ὑπόκρισιν has
a stronger meaning than that of ‘ false pretence.’

The meaning which is evident in the Hexapla seems
more appropriate than any other in the Synoptic Gospels :

S. Matt. 24. 51 (of the master returning suddenly and finding
the slave whom he had set over his household beating his fellow
slaves) διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει,
‘he will surely scourge him, and will appoint his portion with the
impious’: it would be mere bathos to render ὑποκριτῶν by ‘ false
pretenders.’

S. Matt. 23. 28 ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας,

ἢ

ὑποκριτής. 93

‘within they are full of impiety and wickedness’: and in the
denunciations of the Scribes and Pharisees which both precede
and follow this verse the point seems to be not merely that they
were false pretenders but that they were positively irreligious.

S. Mark 12. 15 εἰδὼς αὐτῶν τὴν indxpeow=S, Matt. 22. 18 γνοὺς
δὲ ὁ ᾿Ιησοῦς τὴν πονηρίαν αὐτῶν, S. Luke 20. 23 κατανοήσας δὲ αὐτῶν τὴν
πανουργίαν: the three words ὑπόκρισιν, πονηρίαν, πανουργίαν are of
equivalent meaning: and in S. Mark as in the two other Evan-
gelists that which our Lord is said to have known was not their
‘false pretence’ but their ‘wickedness’ or ‘ malice.’

94 PSYCHOLOGICAL TERMS

Ill. ON PSYCHOLOGICAL TERMS IN
) BIBLICAL GREEK.

{

IN examining any philosophical terms which are found
in Hellenistic Greek it is necessary to observe to an in-
creased degree the caution with which all Hellenistic words
must be treated. At every step the student is haunted
by their Classical meanings, and at every step the ghosts
of their Classical meanings must be exorcised. For Greece
and the Greek world had come not only under a different
political rule, and into new social circumstances, but also
into a new atmosphere of thought and to a new attitude
of mind towards the questions with which philosophy deals.
Those questions were, almost of necessity, stated in their
ancient form: the technical terms remained the same:
but by the operation of those silent changes by which
all thinking races are constantly elaborating new meanings,
and finding new points of view, the connotation of those
terms and the answers to those questions had undergone
more than one complete transformation. The philosophical
words of Hellenistic Greek must be viewed in relation not
to past but to contemporary philosophy. Nor can that
contemporary philosophy be taken as an undivided whole.
It is as various in its character as the philosophy of our
own time, with which it is the more interesting to compare
it because, as in our modern philosophy, a large part of
it was syncretistic.

For the investigation of such philosophical terms as
are found in the New Testament we possess a mass of
material of unique value in the writings which are com-

τ IN BIBLICAL GREEK. 95

monly gathered together under the name of Philo. Except
in relation to the doctrine of the Adyos, which is itself
often misunderstood because it is isolated from the rest
of the philosophy, those writings are an almost wholly
unworked mine. Many of the MSS. which contain them
remain uncollated: no attempt has been made to differen-
tiate the characteristics of the main group of writings so
as to afford a criterion for distinguishing between the
writings of Philo himself and those of his school: the
philosophy itself, which is more like a mosaic than an
organic unity, has for the most part not been resolved
into its elements. But although whatever is now said
about Philo must be regarded as subject to correction ᾿
in the future when the writings which bear his name have
been more critically investigated, the study of those writ-
ings is indispensable for the determination of the meanings
of Hellenistic words which even touch the circumference
of the philosophical sphere. It would be unwarrantable
to assert that the meaning of such words in Philo deter-
mines their meaning in the New Testament: but at the
same time no inference as to their meaning in the New
Testament can be regarded as even approximately certain
if it leaves out of sight the evidence which Philo affords.
But the number of words in the New Testament which
can be regarded simply as philosophical terms with an
added theological connotation is very small. An instance
has been given in the preceding chapter in πίστις. The
majority of terms which appear to be philosophical require
a different kind of caution in their treatment. For Biblical
Greek is with comparatively rare exceptions not a philo-
sophical but a popular language. It is not, that is to
say, the language of men who were writing with scientific
precision to an inner circle of students, but that which
was addressed to, and therefore reflected from, the mass
of the people, to whom, then as now, the minute distinc-

96 PSYCHOLOGICAL TERMS

tions of philosophy are unfamiliar, and to a great extent
incomprehensible. The tendency of many commentators
and lexicographers has been to assume the existence in
Biblical Greek of the distinctions which are found in
philosophical writers, and to attach to words in their
popular use meanings which belong to them only in their
philosophical use. The presumption is that in the majority
of cases those distinctions and meanings are inapplicable:
and the presumption is sometimes raised to proof by the
evidence which the LXX. affords.

I propose to deal with a special group of philosophical
terms, viz. psychological terms, partly because of their
importance in themselves, and partly because they furnish
a good illustration of the general principle which has been
stated. In dealing with them I propose to investigate
(1) their use in the LXX. and Hexapla, (2) their use in
Philo.

I. Psychological terms in the LXX. and Hexapla.

In the case of all but concrete terms, such as horse, fire,
wood, used in their primary sense, it must be borne in
mind that a general equivalence of connotation between
two words in two different languages must not be held to
imply an exact coincidence of such connotation. The domi-
nant meaning of a word in one language must no doubt
be held to form at least an integral part of the meaning
of the word by which it is translated in another language:
but it is only by adding together all the predicates of the
two words in their respective languages that an inference
becomes possible as to the extent to which the spheres of
their connotation coincide.

When the two terms are each of them so far isolated
in their respective languages that the one is uniformly the
translation of the other, this addition of predicates is the
only method by which the extent of the coincidence of

IN THE LXX. 97

their connotation can be determined. But in dealing with
- groups of allied terms, for example, psychological terms,
this method may be supplemented by others. If it be
found that each member of the group in one language
is rendered uniformly by one and only one member of
the corresponding group in the other language, it must
no doubt be inferred that each term had in its own lan-
guage a distinct and isolated meaning, and no other method
than that of the addition of predicates will be applicable.
But if it be found, as it is found in the case of the terms
with which we are about to deal, that the members of
the group in the one language are each rendered by more
than one of the members of the .group in the other lan-
guage, it must be inferred that while the group as a whole
in the one language corresponded as a whole to the group
in the other, the individual members of the two groups
did not so correspond.

The question which lies immediately before us is that
of the precise extent of the correspondence or non-corres-
pondence between the respective members of the two
groups, and of the light which that correspondence or
non-correspondence throws upon the meaning of the Greek
terms. In other words, given a group of Hebrew terms
ABC, and a corresponding group of Greek terms adc,
since it is found that @ is used to translate not only A
but also sometimes δ and C, and that ὁ is used to trans-
late not only B but also sometimes A and C, and that ς
is used to translate not only C but also sometimes A and
B, and conversely that A and B and C are each of them
translated, though in varying degrees, by a and # and ες,
what may we infer as to the relations of the Greek terms
a and 6 and ¢ to each other?

It will thus be found necessary to: ascertain

(i) of what Hebrew words each member of the Greek
group is the translation :
H

98 PSYCHOLOGICAL TERMS

(ii) what corrections of and additions to the trans-
lations of the words in the LXX. are found in
the Hexapla.

(iii) by what Greek words each member of the Hebrew
group is translated :

When these questions have received provisional answers,
it will be found necessary to ascertain further how far
those provisional answers are confirmed by (1) the com-
binations and interchanges of the several words in the
same or similar passages, (2) the predicates which are
attached to the several words.

1. Translations.
Ι. καρδία.

It is ordinarily the translation of aly) or 325.
i. The other words which it is used to translate are—

(1) 702 ‘the belly’: Prov. 22. 18, Hab. 3. 15.
(2) ‘v2 ‘my bowels’: Thren. 2. 11, where the MSS. vary
between κοιλία and καρδία. |
x (3) 722 ‘the inward parts’: Ps. 5. 10: 61 (62). 5: 93 (94).
19, Prov. 14. 33: 26. 24.
(4) ΠῚ ‘the spirit’: Ezek. 13. 3.

In several passages the Hebrew is paraphrased rather
than translated: e.g. Ps. 31 (32). 5: 84 (85). 9, Prov. 15.
22; and in one instance, Ps. 36 (37). 14 τοὺς εὐθεῖς TH καρδίᾳ
is a mistake of either the translator or the transcriber for
the less familiar rods εὐθεῖς τῇ ὀδῷ.

ii. The translation of ἂμ by καρδία is almost always ac-
cepted by the translators of the Hexapla, and the MSS.
of the LXX. do not greatly vary: the corrections and
variations are the following :

Deut. 6. 5: 28. 47, Jos. 22. 5 MSS. vary between καρδίας
(καρδίᾳ) and διανοίας (διανοίᾳ).

IN THE LXX. 99

2 Sam. ἢ. 24 LXX. καρδίαν, Symm. διάνοιαν. :
\ Ps. 36 (37). 15 Codd. A.. B. καρδίαν, Cod. S*. ψυχήν, 55. ψυχάς.

Ps. 72 (73). 13 LXX. Agutl. καρδίαν, Symm. Theod. ψυχήν.

Prov. ἡ. 3 LXX. καρδίας, Symm. στήθους.

Eccles. 7. 3 LXX. εἰς καρδίαν, Symm. τῇ διανοίᾳ.

Eccles. το. 3 VON ya) ‘his heart faileth him’: LXX. καρδία αὐτοῦ
ὑστερήσει, Symm. ἀνόητος.

Jer. 5. 21 ab PS) ‘without heart’: LXX. καὶ ἀκάρδιος, Symm. καὶ
ἀδιανόητος. |

Ser. 38 (31). 33 LXX. καρδίας, Zheod. στήθους.

iii. The other words by which ab, παν are translated
are:

(1) νοῦς, Jos. 14. 7, Is. 10. 7, 12: and in the phrase νοῦν ἐφιστά-
νειν for 12 N'Y ‘to apply the heart to .. .=«xapdiav ἐφιστάνειν
Prov. 22. 17: 27. 23, καρδίαν τιθέναι τ Sam. 13. 20, Ps. 47 (48).
14: so Symm. Job 7. 17 νοῦν προσέχειν : and for 30 pw Is.
41. 22=Aguil. Symm. Theod. καρδίαν ἐφιστάνειν.

(2), (3) διάνοια, ψυχή : see below.

(4) σάρξ, Ps. 27 (28). 7 ἀνέθαλεν ἡ σάρξ pov, Aguil. Symm. Theod.
ἡ καρδία.

II. πνεῦμα.

It is ordinarily the translation of M1.
i. The other words which it translates are—

(1) O8 ‘life’: Is. 38. 12=Agudl. Symm. ζωή, as usually in
LXX. 3 x
(2) ΠΝ ‘breath’: 1 Kings 17. 17.

ii. The translation of TM by πνεῦμα is almost always
accepted by the other translators who are included in the
Hexapla, and the MSS. of the LXX. do not greatly vary:

but several of the instances of revision and variation are
_ important. .

Job τ. 19 LXX. πνεῦμα, Aguil. ἄνεμος : so 7b. 30. 15 Symm.
Ps. 32 (33). 6 LXX. τῷ πνεύματι, Symm. τῇ πνοῇ. |
Ps. 142 (143). 4 LXX. πνεῦμα, Aguil. ψυχή.

H 2

I0O PSYCHOLOGICAL TERMS

Ps. 148, 8 LXX. πνεῦμα, Alius ἄνεμος,

Eccles. τ. 14 LXX. προαίρεσις πνεύματος, Aguil. νομὴ ἀνέμου (so
Aquil. Theod. 2b. 2. 11), Symm. βόσκησις ἀνέμου (so also 20. 4. wig

Eccles. 3. 19 LXX. πνεῦμα, ayer. ἀναπνοή.

Eccles. 6.9 LXX, προαίρεσις πνεύματος, Aguil. Theod. νομὴ ἀνέμου»
Symm, κάκωσις πνεύματος.

Eccles. 7, 8 (9). LXX. ὑψηλὸν πνεύματι, Symm. ὑψηλοκάρδιον.

Is. 7. 2 LXX. πνεύματος, Symm. ὁ ἄνεμος,

Is. 32. 15 LXX. πνεῦμα, Symm. ἀνάψυξις, Theod. ἄνεμος.

iii, The other words by which 1 is translated are the
following :

(1) ἄνεμος, Prov. 30. 4, so also Symm., but Aquil. πνεῦμα.

(2) θυμός, Job 15. 13, Prov. 18. 14 (Aguel. πνεῦμα): 29. 11, Ezek.
39. 29, Zach. 6. 8.

(3) καρδία, Ezek. 13. 3.

(4) νοῦς, Is. 40. 13 τίς yap ἔγνω νοῦν κυρίου, Aguil. πνεῦμα : the
passage is important on account of its quotation by S. Paul in
Rom. 11. 34, 1 Cor. 2. 16: the use of νοῦς rather than πνεῦμα in
the latter passage is especially noteworthy because πνεῦμα would
have followed more naturally from the preceding verses: and since
this is the only passage in the LXX. in which ΠῚ is translated by
νοῦς, the presumption is very strong that S. Paul had the LXX. in
mind.

(5) ὀργή, Prov. 16. 32, Is. 59. 19, Aguzl. Symm. Theod. πνεῦμα
(which is used, without any qualifying word, to denote anger in
LXX. Judges 8. 3).

(6) πνοή, Gen. 7. 22 πνοὴν ζωῆς: Prov. 1. 23 ἐμῆς πνοῆς ῥῆσιν,
Aquil. Theod. πνεῦμά pov: 10. 11. 13 πιστὸς δὲ πνοῇ, Aguzl. Symm.
πνεύματι : Is, 38. 16 ἐξήγειράς pov τὴν πνοήν, Aguil. ζωὴ πνεύματός pov.

(7) ψυχή, Gen. 41. 8, Ex. 35. 21. ὶ

(8) φρόνησις, 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 M1 enters, which in the LXX. are rendered by
ὀλιγόψυχος, ὀλιγοψυχία :

IN THE LXX. . 101

Ex. 6. 9 M1 AP ‘shortness of spirit’: LXX. ὀλιγοψυχία, Aguil.
κολοβότης πνεύματος.

Ps. 54 (585). 9 ΠΡΌ ΠΥ. ‘from the stormy wind’ is rendered
in the LXX. by the gloss ἀπὸ ὀλιγοψυχίας, Agucl, Theod. ἀπὸ πνεύ-
ματος Aatharadovs.

Prov. 14. 29 1) WP ‘hasty of spirit’: LXX. ὀλιγόψυχος, Alius
μικρόψυχος.

Prov. 18, 14 1833 1 ‘a broken spirit’: LXX. ὀλιγόψυχον ἄνδρα,
Theod. πνεῦμα πεπληγμένον.

Is. 54. 6 ΠΥ NDS ‘pained in spirit’: LXX. ὀλιγόψυχος, Aguil.
Symm. Theod. κατώδυνος πνεύματι.

III. ψυχή.

It is ordinarily the translation of Ww).
i. The other words of which it is the translation are the
following :

(1) MN ‘man’: Ley. 17. 9, where the MSS. vary between ψυχή
and ἄνθρωπος.

(2) 7D, O° ‘life’: Job 38. 39, Ps. 63 (64). 1 (Symm. ζωήν):
73 (74). 20.

(3) 39, 225 ‘heart’: 2 Kings 6. 11, 1 Chron. 12. 38: 1. 29:
17. 2: 22. 9, 2 Chron. 7. 11: 9. 1: 15.15: 31. 21, Ps. 68 (69).
21 (Aguzl. Symm. καρδίαν), Prov. 6. 21: 16. 1 (15. 32), Is. 7. 2, 4:
FO. 7-23. 47!-24. 7: $3. 18: 42525: 44. 19. In Ps, 26: (21: 2:
36 (37). 15, Prov. 26. 25 the MSS. vary between ψυχή and καρδία.

(4) MD ‘a dead body’: Ezek. 44. 25, Symm. νεκρῷ : in Num.
23. 10 ἀποθάνοι ἡ Wuxn μου ἐν ψυχαῖς δικαίων, ψυχαῖς must be con-
sidered to be part of a paraphrase rather than a literal translation
of ND ‘death’: but in Num. 9. 6 ἐπὶ ψυχῇ (wip2>) no doubt means
‘by the dead body.’

(5) 5 ‘look’: Prov. 27. 23 (perhaps like the English ‘person’).

(6) ΠΥ ‘spirit’: Gen. 41. 8, Ex. 35. 21 (Agucl. πνεῦμα).

In Ps. 38 (39). 12 τὴν ψυχήν is a free gloss for that which is
more literally rendered by Symmachus τὸ ἐπιθυμητόν.

ii. The variations in the translation of we) by ψυχή
in the Hexapla and in MSS. of the LXX. are the fol-
lowing :

ΙΟ2 PSYCHOLOGICAL TERMS

Ex. 23. 9 LXX. τὴν ψυχήν, Aguil. (τὴν) θλίψιν.

Num. 9. 6 LXX. ἐπὶ ψυχῇ, Alius ἐπὶ νεκρῷ.

1 Sam. 24. 10 LXX. τὴν ψυχήν, Aguil. Symm. Theod. τὴν κακίαν.

Job 6. τι ὅτι ἀνέχεταί pov ἡ ψυχή, Aguil. ὅτι μακροθυμήσω.

Ps. 87 (88). 15 Codd. AS. ἵνάτι ἀπωθεῖς τὴν ψυχήν μου, so Aguil.
Symm.: Cod. B., ed. Rom., τὴν προσευχήν pov.

Prov. 24. 12 6 πλάσας πνοὴν πᾶσιν, Aquil. Symm. διατηρῶν ψυχήν
σου. ' |

Prov. 28. 26 WEITIM literally as in Aguila πλατὺς ψυχῇ Ξε. Symm.
πλατύψυχος : the LXX. drops wp) and has Cod, A. ἄπληστος, Cod. 8.
ἄπιστος.

In Prov. 13. 25 δίκαιος ἔσθων ἐμπιπλᾷ τὴν ψυχὴν αὐτοῦ, ψυχαὶ δὲ
ἀσεβῶν ἐνδεεῖς, it is possible that there is some confusion in the text:
ψυχήν, as usual, translates 153, but is wrongly amended by a
reviser ("AAXos) to κοιλίαν, but ψυχαί translates [02 ‘ belly,’ and is
rightly amended to κοιλίαι (Aguzl. Symm. Theod. Quint. in Syriac,

κοιλία).

iii, The other words by which we? is translated are the
following :

(1) ἀνήρ, Gen. 14. 21, Prov. 16. 26,=Aguzl. Symm. ψυχή.

(2) Jos. 10. 28, 30, 35, 39 ΘΒ ΟΞ is translated by πᾶν ἐμπνέον.

(3) Ls. 43. 4 ἄρχοντας ὑπὲρ τῆς κεφαλῆς cov.

(4) Gen. 36. 6 πάντα τὰ σώματα, i.e. slaves, as probably πᾶσαν
ψυχήν in Gen. 12. 5.

In Is. 29. 8 μάταιον τὸ ἐνύπνιον is a free gloss for that which Aquila,
Symmachus, and Theodotion render literally by κενὴ ἡ ψυχὴ αὐτοῦ.

In Jer. 28 (51). 14 ὥμοσε Κύριος κατὰ τοῦ βραχιόνος αὐτοῦ is a
characteristic periphrasis for τῆς ψυχῆς, which is not amended in
the existing fragments of the Hexapla.

IV. διάνοια.

It is ordinarily the translation of 12.

i. The other words which it translates are—

(1) 72M « thoughts’: Is. 35. 9.

(2) 272 ‘inward parts’: Jer. 38 (31). 33.

ii. The variations of the LXX. translation of 2? by διάνοια in the
Hexapla are—

Gen. 34. 3 LXX. κατὰ τὴν διάνοιαν, Aguil. ἐπὶ καρδίαν, Symm. κατα-
θύμια.

IN THE LXx.. 103

Ex. 35. 22 LXX. Symm. τῇ διανοίᾳ, A quzl. καρδίᾳ.

Lev. το. 17 LXX. τῇ διανοίᾳ, Alius ἐν τῇ καρδίᾳ,

Job τ. 5 LXX. ἐν τῇ διανοίᾳ, Aguil. ἐπὶ καρδίας.

Is. 35. 4 LXX. οἱ ὀλιγόψυχοι τῇ διανοίᾳ, Aguil. τοῖς ταπεινοῖς τῇ
καρδίᾳ, Symm. τοῖς ἀνοήτοις, Theod. ταχυκαρδίοις.

iii, The other words by which Ὁ is translated have been given
above, under καρδία.

2. Combinations and interchanges in the same
or similar passages.

(1) καρδία and πνεῦμα: Ex. 9. 13 etc. ἐσκλήρυνε δὲ κύριος τὴν
καρδίαν Φαραώ, but Deut. 2. 30 ἐσκλήρυνε κύριος ὁ Θεὸς τὸ πνεῦμα
αὐτοῦ : Jos. 2. 11 ἐξέστημεν τῇ καρδίᾳ ἡμῶν καὶ οὐκ ἔστη ἔτι πνεῦμα ἐν
οὐδένι ἡμῶν : Ps. 50 (51). 19 θυσία τῷ θεῷ πνεῦμα συντετριμμένον, καρ-
δίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουδενώσει: Ps, 76
(77). ἡ νυκτὸς μετὰ τῆς καρδίας μου ἠδολέσχουν καὶ ἔσκαλλον τὸ πνεῦμά
μου: Ps. 77 (78). 8 γενεὰ ἥτις οὐ κατεύθυνεν ἐν τῇ καρδίᾳ αὐτῆς καὶ οὐκ
ἐπιστώθη μετὰ τοῦ θεοῦ τὸ πνεῦμα αὐτῆς : Ps, 142 (143). 4 ἠκηδίασεν ἐπ᾽
ἐμὲ τὸ πνεῦμά μου, ἐν ἐμοὶ ἐταράχθη h καρδία pov: Ezek. 11. 19 δώσω
αὐτοῖς καρδίαν ἑτέραν καὶ πνεῦμα καινὸν δώσω ἐν αὐτοῖς, SO 22. 36. 26.
In one instance the words are interchanged between the LXX.
and the Hexapla, Eccles. 7. 8 LXX. ὑψηλὸν πνεύματι, Symm.
ὑψηλοκάρδιον.

(2) καρδία and ψυχή : (α) Sometimes they are combined: Deut.
6. 5 ἔσται τὰ ῥήματα taira.... ἐν τῇ καρδίᾳ σου καὶ ἐν TH Ψυχῇ σου:
so 20. 11. 18, Jos. 23. 14,1 Sam. 2. 35, 1 Chron. 22. 19. (4) Some-
times they have the same or analogous predicates: Judges 19. 5
στήρισον Thy καρδίαν cou ψωμῷ ἄρτου: Ps, 103 (104). 15 ἄρτος καρδίαν
ἀνθρώπου στηρίζει: Ps. 34 (35). 13 ἐταπείνουν ἐν νηστείᾳ Thy ψυχήν μου,
so Ps. 68 (69). 11: Ps. 77 (78). 18 βρώματα ταῖς ψυχαῖς αὐτῶν : Jer.
4. 10 ἥψατο ἡ μάχαιρα ἕως τῆς ψυχῆς αὐτῶν, 2b. v. 18 ἥψατο ἕως τῆς
καρδίας σου. (c) Sometimes they are interchanged in the MSS, of
the LXX., or in the Hexapla: e.g. Ps. 20 (21). 2, Codd. A. B.
ψυχῆς, Cod. 53. καρδίας : Ps. 36 (37). 15, Codd. A. B. καρδίαν, Cod.
S. Ψυχήν (ψυχάς): Ps. 72 (72). 13 LXX. Aguil. καρδίαν, Symm.
Theod. ψυχήν : so 2 Kings 6. 11, Ps. 68 (69). 21, Prov. 6. 21: 16.
1 (15. 32). The most important instance of the combination of
the two words is in the phrase ἐξ ὅλης τῆς καρδίας σον καὶ ἐξ ὅλης τῆς

IO4 PSYCHOLOGICAL TERMS

ψυχῆς σου: Deut. 4. 29: 10.12: 11.13: 13. 3: 26. 16: 30. 2,
6, το, Jos. 22. 5 [Cod. B.], 2 Chron, 15. 12. The variations of
this phrase are significant: (a) Deut. 6. 5, Jos. 22. 5 [Cod. A.]
substitute διανοίας for καρδίας : (6) 1 Sam. 12. 24, 1 Kings 2. 4 omit
the mention of ψυχή and substitute ἐν ἀληθείᾳ, the force of the
phrase being shown in Jer. 3. 10 by a contrast with its opposite,
οὐκ ἐπεστράφη πρὸς pe... . ἐξ ὅλης τῆς καρδίας αὐτῆς ἀλλ᾽ ἐπὶ ψεύδει :
so Jer. 39 (32). 41 ἐν πίστει καὶ ἐν πάσῃ καρδίᾳ μου καὶ ἐν πάσῃ ψυχῇ.

(3) πνεῦμα and ψυχή: (α) of the principle of life, Gen. 1. 30
ψυχὴν ζωῆς, 22. 6.17 πνεῦμα ζωῆς (OVO ΠῚ), and Ezek. 1. 20, 21:
ro. 17 (MN OF): (4) of fainting, i.e. the apparent suspension
of life, Ps. 106 (107). 5 ἣ Ψυχὴ αὐτῶν ἐν αὐτοῖς ἐξέλιπεν, 2b. 142 (143).
ἡ ἐξέλιπε τὸ πνεῦμά pov: (c) of dying, Gen. 35. 18 ἐν τῷ ἀφιέναι
αὐτὴν Thy ψυχήν, τ Kings 17. 21 ἐπιστραφήτω δὴ ἡ ψυχὴ τοῦ παιδαρίου
τούτου εἰς αὐτόν, Is. 53. 12 παρεδόθη εἰς θάνατον ἣ ψυχὴ αὐτοῦ, Thren.
2. 12 ἐν τῷ ἐκχεῖσθαι ψυχὰς αὐτῶν, Ps, 103 (104). 29 ἀντανελεῖς τὸ

. πνεῦμα αὐτῶν καὶ ἐκλείψουσι, 16. 145 (146). 4 ἐξελεύσεται τὸ πνεῦμα

αὐτοῦ, Eccles. 12. 7 τὸ πνεῦμα ἐπιστρέψῃ πρὸς τὸν θεὸν ὃς ἔδωκεν
αὐτό.

In only one instance are the words interchanged between the
LXX. and the Hexapla, Ps. 142 (143). 4 LXX. πνεῦμα, Agu.
ψυχή. | }

The elements of the two words are sometimes combined in a
single phrase: Judges 15. 19 (Cod. A.) ἐπέστρεψε τὸ πνεῦμα αὐτοῦ
- καὶ ἀνέψυξεν, Ps. 76 (77). 4 ὠλιγοψύχησε τὸ πνεῦμα αὐτοῦ, Jer. 2. 24
ἐν ἐπιθυμίαις ψυχῆς αὐτοῦ ἐπνευματοφορεῖτο, Ezek. 21. 7 ἐκψύξει πᾶσα
σὰρξ καὶ πᾶν πνεῦμα.

Cf. 1 Sam. τό. 23 ΠῚ, LXX. ἀνέψυχε, Aguil. ἀνέπνεε.

(4) καρδία and διάνοια : (a) they are sometimes interchanged,
Ex. 25. 2 οἷς ἂν δόξῃ τῇ καρδίᾳ atrov=70. 35. 22 ᾧ ἔδοξε TH διανοίᾳ :
1b. 28. 3: 35. 9: 36.1 πᾶσι τοῖς σοφοῖς TH διανοίᾳ: 22. 31. 6 παντὶ
συνετῷ καρδίᾳ: 850 in Deut. 6. 5: 28. 47, Jos. 22. 5, Prov. 27. 19
the MSS. vary between καρδία and διάνοια ; (6) they are sometimes
combined, Gen. 6. 5 πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ, τ Chron.
29. 18 φύλαξον ταῦτα ἐν διανοίᾳ καρδίας.

3. Predicates of the several words.

(i) Strong emotion is expressed by ταράσσειν with each
of the three words:

a

IN THE LXx. 105

(1) Job 36. 34 (37. 1) ἐταράχθη ἡ καρδία pov: so Ps. 37 (38). 10:
54 (55). 3: 142 (143). 4, Thren. 2. 11.-

(2) 1 Kings 20 (21). 5 τί τὸ πνεῦμά σου τεταραγμένον ; so Is.
19. 3.

(3) Gen. 41. 8 ἐταράχθη ἡ ψυχὴ αὐτοῦ (where, as noted above, the
Hebrew word is not YB) but 1): so also Ps. 6. 4: 41 (42). 7.

(ii) Pride is expressed by ὑψοῦν, ὑψηλός, with each of
the three words:

(1) Deut. 17. 20 ἵνα μὴ ὑψωθῇ ἡ καρδία αὐτοῦ : so 2 Chron. 32. 25,
Ps. 130 (131). 1, Jer. 31 (48). 29, Ezek. 28. 2, 5, 17: so also Is.
9. 9 ἐφ᾽ ὕβρει καὶ ὑψηλῇ καρδίᾳ.

(2) Eccles. 7. 8 ὑπὲρ ὑψηλὸν πνεύματι.

(3) Ps. 130 (131). 2 εἰ μὴ ἐταπεινοφρόνουν ἀλλὰ ὕψωσα τὴν ψυχήν
μου.

(iii) Humility, with ταπεινός and cognate words:

(1) καρδία:

Ps. 108 (109). 16 ἄνθρωπον πένητα καὶ πτωχὸν καὶ κατανενυγμένον τῇ
καρδίᾳ.

(2) πνεῦμα:

Ps. 33 (34). 19 τοὺς ταπεινοὺς τῷ πνεύματι.

(3) ψυχή:

Is. 58. 3 ἐταπεινώσαμεν τὰς ψυχὰς ἡμῶν.

(iv) Dejection is expressed by ἀκηδιᾶν with each of the
three words :

(1) Ps. 60 (61). 3 ἐν τῷ ἀκηδιάσαι τὴν καρδίαν pov.

(2) Ps. 142 (143). 4 ἠκηδίασεν ἐπ᾽ ἐμὲ τὸ πνεῦμά pov, Is, 61. 3
πνεῦμα ἀκηδίας.

(3) Ps. 118 (119). 28 ἐνύσταξεν ἡ ψυχή μου ὑπὸ ἀκηδίας.

(ν) Contrition and distress are expressed by συντρίβεσθαι
and cognate words with each of the three words:

(1) 1 Sam. 1.8 ἱνατί τύπτει σε ἣ καρδία σου; Ps. 50 (51). 11 καρδίαν
συντετριμμένην καὶ τεταπεινωμένην, 16. 146 (147). 3, Is. 57. 13, Jer.
23. 9. :

(2) Ps. 50 (51). 19 πνεῦμα συντετριμμένον, Is. 65. 14 ἀπὸ συντριβῆς
πνεύματος ὑμῶν.

106 PSYCHOLOGICAL TERMS

(3) Gen. 43. 21 τὴν θλίψιν τῆς ψυχῆς αὐτοῦ.

(vi) Sorrow and anguish are expressed by each of the
three words:

(1) Deut. 15. 10 οὐ λυπηθήσῃ τῇ καρδίᾳ σου, Is. 65.14 διὰ τὸν πόνον
τῆς καρδίας ὑμῶν.

(2) Ps. 76 (77). 4 ὠλιγοψύχησε τὸ πνεῦμά pov: 10. 105 (106). 33
παρεπίκραναν τὸ πνεῦμα αὐτοῦ.

(3) 1 Sam. 1. 10 κατώδυνος ψυχῇ : So 1270. 22. 2: 30. 6, 2 Kings 4.
27: Is. 38. 15 τὴν ὀδύνην τῆς ψυχῆς: 2 Sam. 17. 8 κατάπικροι τῇ
ψυχῇ: Job 7. 11: 10. 1: 21. 25 πικρία ψυχῆς: Job 14. 22 ἡ δὲ
ψυχὴ αὐτοῦ ἐπένθησεν.

(vii) The predicates which are found with καρδία and
ψυχή, but not with πνεῦμα, are those of fear and cowardice.

(2) With τήκεσθαι:

(1) 2 Sam. 17. 10 ἡ καρδία καθὼς ἡ καρδία τοῦ λέοντος τηκομένη τακή-
σεται: Ps, 21 (22). 15 ἐνενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος.

(2) Deut. 28. 65 δώσω σοι... τηκομένην ψυχήν : So Ps. 106 (107).
26.

(ὁ) With φόβος, φοβεῖσθαι.

(1) Deut. 20. 8 ὁ φοβούμενος καὶ δειλὸς τῇ καρδίᾳ: 7b. 28. 67, Jos.
4. 15, 2 Chron. 13. 7, Ps. 26 (27). 3, 1 Sam. 28. 5 ἐφοβήθη καὶ ἐξέ-
στη 1) καρδία αὐτοῦ σφόδρα.

(2) Ls. 21. 4 ἡ ψυχή μου ἐφέστηκεν εἰς φόβον,
(viii) Of affection with ἀγαπᾶν and cognate phrases:

(1) Judges τό. 15 ἠγάπηκά σε καὶ ἡ καρδία σου οὐκ ἔστι μετ᾽ ἐμοῦ:
2 Sam. 14.1 ἡ καρδία τοῦ βασιλέως ἐπὶ ᾿Αβεσσαλώμ: 7). 15. 13 ἐγε-
νήθη ἡ καρδία ἀνδρῶν Ἰσραὴλ ὀπίσω ᾿Δβεσσαλώμ.

(2) 1 Sam. 18. 1, 3 ἤγάπησεν αὐτὸν ᾿Ιωνάθαν κατὰ τὴν ψυχὴν αὐτοῦ.
Cant. 3. 1, 2, 3, 4 ὃν ἠγάπησεν ἡ ψυχή μου.

(ix) Of gladness with ἀγαθύνειν, ἀγαλλιᾶσθαι, and cognate
words :

(1) Judges 16. 25 ὅτι ἠγαθύνθη ἡ καρδία αἰτῶν: εὖ, 8, 20, 1 Kings
8. 66, 1 Chron. 16. 10, Is. 66. 14, Zach. το. 7, Ps. 12 (13). 6 dyad-
λιάσεται ἡ καρδία pou: 76, 118 (119). 111 ἀγαλλίαμα τῆς καρδίας pov:
1b. 85 (86). 11 εὐφρανθήτω ἡ καρδία μου.

IN THE ΙΧΧ. 107

(2) Ps. 34 (35). 9 ἡ δὲ ψυχή μου ἀγαλλιάσεται ἐπὶ τῷ κυρίῳ : so Is,
61. 10, Prov. 23. 24 ἐπὶ δὲ υἱῷ σοφῷ εὐφραίνεται ἡ ψυχὴ αὐτοῦ.

(x) Of hope, with ἐλπίζειν:

(1) Ps. 27 (28). 7 ἐπ᾽ αὐτῷ ἤλπισεν ἡ καρδία pov.
(2) Ps. 129 (130). 6 ἤλπισεν ἡ ψυχή μου ἐπὶ τὸν κύριον.

(xi) Those which apply to the moral nature as a whole:

(1) Deut. 9. 5 διὰ τὴν ὁσιότητα τῆς καρδίας σου, τ Kings 9. 4 ἐν
ὁσιότητι καρδίας, Prov. 22. 11 ἀγαπᾷ κύριος ὁσίας καρδίας, Neh. 2. 2
πονηρία καρδίας,

(2) Prov. 26. 25 ἑπτὰ γάρ εἶσι πονηρίαι ἐν τῇ Ψυχῇ αὐτοῦ, Is. 1. 16

ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν.

(xii) ΗΔ and intention are expressed by (1) καρδία,
(2) πνεῦμα, especially by καρδία:

(1) In the phrase πάντα τὰ ἐν τῇ καρδίᾳ (τινὸς) ποιεῖν, 1 Sam. 9. 19,
2 Sam. 7. 3, 2 Kings ro. 20: the more complete phrase πάντα τὰ
ἐν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει is probably equivalent
to ‘all that I intend and that I desire.’ So in the phrases βεβάρηται
ἡ καρδία Φαραὼ του μὴ... Ex. 7. 14, ἐσκληρύνθη ἡ καρδία αὐτοῦ Ex. 8,
19, and frequently in Exodus, ἀπέστησαν τὴν καρδίαν... ὅπως μὴ
εἰσέλθωσιν Num. 32. 9, Deut. τ. 28: and in the phrases ἐγένετο ἐπὶ
τῆς καρδίας... οἰκοδομῆσαι τ Kings 8. 17, ἐγένετο ἐπὶ καρδίαν oikodo-
μῆσαι τ Chron. 28. 2, 2 Chron. 6. 7,8: so also τὰ ἀρεστὰ τῆς καρδίας
ΝΟΥ 6. $9.5 16; 1: 18. 29.

(2) Deut. 2. 30 ἐσκλήρυνεν . . . τὸ πνεῦμα αὐτοῦ: 2 Chron. 36. 22,
2 Esdr. 1. 1 ἐξήγειρε Κύριος τὸ πνεῦμα Κύρου βασιλέως Περσῶν καὶ
παρήγγειλε κηρῦξαι.

(xiii) Desire is expressed, perhaps exclusively, by ψυχή:

(a) Of food, Deut. 12. 21 φαγῇ ἐν ταῖς πόλεσί σου κατὰ τὴν ἐπιθυμίαν
τῆς Ψυχῆς cov: 850 272. 14. 26, τ Sam. 2.16: 20. 4, 2 Sam. 3. 21,
1 Kings 11. 37, Job 33. 20, Ps. 68 (69). 11: 106 (107). 18, Prov.
G6. 30: 10. 3: 13. 26: 19.15: 28. 25, 1s. 32.6: 58. 11, Jer. 38
(31). 25: SO ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου Ps, 34 (35). 13, Tod
αἰτῆσαι βρώματα ταῖς ψυχαῖς αὐτῶν Ps. 77 (78). 18, ἡ δὲ ψυχὴ ὑμῶν
προσώχθισεν ἐν τῷ ἄρτῳ Num. 21. 5.

108 PSYCHOLOGICAL TERMS

(ὁ) Of spiritual desire, Ps. 41 (42). 2 ἐπιποθεῖ ἡ ψυχή μου πρὸς σέ,
ὁ θεός : 10. 62 (63). 2: 83 (84). 3: 118 (119). 20.

(xiv) JZental powers and operations: are predicated of
all three words: |

(1) Of καρδία : (ἐπιστήμη), Ex. 36. 2 ᾧ θεὸς ἔδωκεν ἐπιστήμην ἐν τῇ
καρδίᾳ : (εἰδέναι) Deut. 29. 4 ὁ θεὸς ἔδωκεν ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλ-
μοὺς βλέπειν καὶ ὦτα ἀκούειν : τ Kings 2. 44 τὴν κακίαν σου οὗ οἶδεν ἡ
καρδία σου: (νοεῖν, διανοεῖσθαι) 1 Sam. 4. 20 οὐκ ἐνόησεν ἡ καρδία αὐτῆς:
Is. 32. 6 ἡ καρδία αὐτοῦ μάταια νοήσει, Jer. 7. 31: 10. αὶ ὃ. .. οὐ διε-
νοήθην ἐν τῇ καρδίᾳ μου: cf. Hos. 7. 11 ὡς περιστερὰ ἄνους οὐκ ἔχουσα
καρδίαν (φρόνιμος, φρόνησις : σοφός, σοφία) : 1 Kings 3. 12 δέδωκά σοι
καρδίαν φρονίμην καὶ σοφήν: 7b. 10. 24 τῆς φρονήσεως αὐτοῦ ἧς ἔδωκε
κύριος τῇ καρδίᾳ αὐτοῦ : 2 Chron. 9. 23 τῆς σοφίας αὐτοῦ ἧς ἔδωκεν ὁ
θεὸς ἐν καρδίᾳ αὐτοῦ : Job 1}. 4 καρδίαν αὐτῶν ἔκρυψας ἀπὸ φρονήσεως:
(συνιέναι, συνετός) Job 34. 10, 34 συνετοὶ καρδίας [Cod. A, καρδίᾳ] : Is.
6. 10 μή ποτε... τῇ καρδίᾳ συνῶσι : (βουλεύεσθαι) Neh. 5. ἐβουλεύ-
σατο καρδία μου ἐπ᾽ ἐμέ.

(2) Of πνεῦμα: Ex. 28. 3 πνεῦμα σοφίας καὶ αἰσθήσεως: Deut.
34. 9, Job 15. 2 πνεῦμα συνέσεως: 1 Chron. 28. 12 τὸ παράδειγμα ὃ
εἶχεν ἐν πνεύματι αὐτοῦ : Ps. 76 (77). 7 ἔσκαλλον τὸ πνεῦμά μου.

(3) Of ψυχή: Jos. 23. 14 γνώσεσθε τῇ καρδίᾳ ὑμῶν καὶ τῇ ψυχῇ
ὑμῶν : Ps. 12 (13). 2 ἕως τίνος θήσομαι βουλὰς ἐν ψυχῇ pov: Ps. 138
(139). 14 ἡ Ψυχή μου γινώσκει σφόδρα: Prov. 24. 14 αἰσθήσῃ σοφίαν
τῇ σῇ ψυχῇ: Cant. 6. 11 οὐκ ἔγνω ἡ ψυχή μου: Is. 44. 19 οὐκ ἐλογί-
σατο τῇ Ψυχῇ αὐτοῦ.

Results.

If we gather together the results, it will be seen that in
the LXX.

(1) καρδία, πνεῦμα, ψυχή 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) καρδία

A i

IN PHILO. 109

is most commonly used of will and intention,
(2) ψυχή 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 πνεῦμα and ψυχή,
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
different 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. σῶμα and ψυχή.

The conception of the duality of human nature runs
through all Philo’s writings. (1) We are compounded
of two elements, body and soul, which are (2) allied during
life, but (3) separated at death. :

(1) Leg. Alleg. iii, 55 (i. 119) δύο ἐστὶν ἐξ ὧν συνέσταμεν ψυχή τε
kal σῶμα.

De Ebriet. 26 (i. 372) (ἄνθρωπον) τὸ ψυχῆς καὶ σώματος ὕφασμα ἣ
πλέγμα ἢ κρᾶμα ἣ ὅ τί ποτε χρὴ καλεῖν τουτὶ τὸ σύνθετον ζῶον.

De Cherubim 32 (i. 159) ἔγωγ᾽ οὖν ἐκ ψυχῆς καὶ σώματος συνεστώς.

De Mundi Opif. 46 (i. 32) ἐκ σώματος καὶ ψυχῆς συνεστώς...

(2) Quod det. pot. tnsid. 6 (i. 194) συζυγὴ δὲ καὶ συνεταιρὶς καλεῖται
Χεβρών, συμβολικῶς ἡμῶν τὸ σῶμα ὅτι συνέζευκται καὶ ὥσπερ ἑταιρίαν καὶ
φιλίαν πρὸς ψυχὴν τέθειται,

(3) Leg. Alleg. i. 33 (i. 65) ὁ μὲν οὖν ἀνθρώπου (sc. θάνατος) χωρισ-
μός ἐστι ψυχῆς καὶ σώματος.

11. σῶμα, σάρξ.

If we gather together the predicates of σῶμα, we find that
the word is sometimes used in a narrower, sometimes in a
wider sense.

i. The body in its strict sense is (1) 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.

(1) Leg. Alleg. iii. 55 (i. 119) τὸ μὲν οὖν σῶμα ἐκ γῆς δεδημιούργηται.

Lbid. τὸ μὲν ἐκ γῆς διαπλασθὲν σῶμα.

De Migrat. Abraham. τ (i. 436) τὸ μὲν σῶμα καὶ ἐκ γῆς ἔλαβε τὴν
σύστασιν καὶ ἀναλύεται πάλιν εἰς γῆν.

De Sacrificant. 2 (ii. 252) ἔστιν οὖν ἡμῶν ἡ κατὰ τὸ σῶμα οὐσία ἡ γῆ
καὶ ὕδωρ: (and earth and water are conceived as saying to men)
ἡμεῖς ἐσμὲν ἡ τοῦ σώματος ὑμῶν ovoia’ ἡμᾶς ἡ φύσις κερασαμένη, ἡ θεία

τέχνη, διέπλασεν εἰς ἀνθρωπόμορφον ἰδέαν.

IN PHILO. 111

De Mundi Opif. 51 (i. 35). (In respect of his body man is akin
to the whole visible world) συγκέκριται yap ἐκ τῶν αὐτῶν, γῆς καὶ ὕδατος
καὶ ἀέρος καὶ πυρός, ἑκάστου τῶν στοιχείων εἰσενεγκόντος τὸ ἐπιβάλλον
μέρος πρὸς ἐκπλήρωσιν αὐταρκεστάτης ὕλης, ἣν ἔδει λαβεῖν τὸν δημιουργόν
ἵνα τεχνιτεύσηται τὴν ὁρατὴν ταύτην εἰκόνα.

(2) De Somnits i. 5 (i. 624) ἀλλὰ καὶ ὅτι ψυχῆς ἔστιν ἀγγεῖον (sc. τὸ
capa) οὐκ ἀγνοοῦμεν.

Ibid. i. 20 (i. 639) τὸν συμφυᾶ τῆς ψυχῆς οἶκον, τὸ σῶμα.

De Migrat. Abraham. 5 (i. 439) τὸν σωματικὸν οἶκον : 1214. 2 (i.
438) ἐκφυγὼν δεσμωτήριον, τὸ σῶμα.

Quod Deus immut. 33 (i. 295) 6 τῆς ψυχῆς οἶκος ἢ τύμβος ἢ ὁτιοῦν
χρὴ καλεῖν.

De Mundi Opif. 47 (i. 33) οἶκος γάρ τις ἢ νεὼς ἱερὸς ἐτεκταίνετο
ψυχῆς λογικῆς ἣν ἔμελλεν ἀγαλματοφορήσειν ἀγαλμάτων τὸ θεοειδέστατον.

Quis rer. divin. heres 14 (i. 482) ὁ μένων ἐν τῇ σώματος εἱρκτῇ
λογισμός.

De agriculi. 5 (i. 304) τὸν σύνθετον χοῦν, τὸν πεπλασμένον ἀνδριάντα,
τὸν ψυχῆς ἔγγιστα οἶκον, ὃν ἀπὸ γενέσεως ἄχρι τελευτῆς, ἄχθος τοσοῦτον,
οὐκ ἀποτίθεται νεκροφοροῦσα.

Leg. Alleg. iti. 22 (i. 100, 101) μὴ γὰρ ἄλλο τι ποιήσειε ἕκαστον
᾿ ἡμῶν ποιεῖν ἢ νεκροφορεῖν, τὸ νεκρὸν ἐξ ἑαυτοῦ σῶμα ἐγειρούσης καὶ ἀμοχθὶ
φερούσης τῆς ψυχῆς: 1214, τοῦ νεκροῦ ὄντος σώματος ἀλογεῖ.

De Gigant. 3 (i. 264) τὸν συμφυᾶ νεκρὸν ἡμῶν, τὸ σῶμα.

li. The term body is sometimes used in an extended
sense: (1) 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.

(1) Leg. Alleg. i. 32 (i. 64) αἰσθήσεσι σώματος.

Quod det. pot. insid. 29 (i. 212) τὸ γεῶδες σῶμα καὶ τὰς συγγενεῖς
αἰσθήσεις.

Leg. Alleg.i. 32 (i. 64) τὸ σῶμα καὶ τὰς ἐπιθυμίας αὐτοῦ.

(2) Quis rerum divin. heres 54 (i. 511) νόθα γὰρ καὶ ξένα διανοίας
Ta σώματος ὡς ἀληθῶς πάθη, σαρκὸς ἐκπεφυκότα, ἣ προσερρίζωνται.

De Somniis ii. 39 (i. 692) τὸ ἡμέτερον σῶμα καὶ τὰ ἐν αὐτῷ καὶ δι᾽
αὐτὸ ἐγγινόμενα πάθη.

(3) Leg. Alleg. iii. 22 (i. 100) τὸν γὰρ δερμάτινον ὄγκον ἡμῶν τὸ
σῶμα... πονηρόν τε καὶ ἐπίβουλον τῆς ψυχῆς, οὐκ ἀγνοεῖ, καὶ νεκρὸν καὶ
τεθνηκὸς ἀεί,

ΤΙΣ PSYCHOLOGICAL TERMS

Leg. Alleg.i. 32 (i. 64) τὸ δὲ σῶμα οὐκ οἷον οὐ συνεργεῖ πρὸς τοῦτο
(sc. the attainment of virtue) ἀλλὰ καὶ κωλυσιεργεῖ.
De Somnits ii. 39 (i. 693) tas σώματος καὶ διὰ σώματος κακίας.

In this extended sense the terms ‘flesh’ (σάρξ) and
‘sense’ (αἴσθησις) are sometimes substituted for body,
and in addition to the constant antithesis between body
and soul (σῶμα and ψυχή) as different physical elements,
an antithesis is sometimes made not only (1) between the
same terms, but also between (2) flesh and soul (cdpé and
ψυχή), (3) flesh and the divine spirit (σάρξ and τὸ θεῖον
πνεῦμα), as representing different elements of consciousness
and different aims of human action.

(1) Quod Deus immut. 11 (i. 281) τῶν γὰρ ἀνθρώπων οἱ μὲν ψυχῆς
οἱ δὲ σώματος γεγόνασι ¢ ίλοι.

De Somniis ii. 39 (i. 692) ὁ σπουδαῖος κλῆρον ἔλαχε ψυχὴν καὶ τὰς
ψυχῆς ἀρετάς, ὥσπερ 6 φαῦλος ἔμπαλιν σῶμα καὶ τὰς σώματος καὶ διὰ
σώματος κακίας.

De Abraham. 41 (ii. 34) of ψυχῇ μᾶλλον ἢ σώματι ζῶντες.

(2) De Giganiibus 10 (i. 268) ἀντίθες γάρ, φησίν, ὦ γενναῖε, τὸ
σαρκὸς ἀγαθὸν τῷ τῆς Ψυχῆς καὶ τῷ τοῦ παντὸς ἀγαθῷ" οὐκοῦν τὸ μὲν
σαρκός ἐστιν ἄλογος ἡδονή, τὸ δὲ ψυχῆς καὶ τοῦ παντὸς 6 νοῦς τῶν ὅλων, θεός.

(3) De Gigantibus ἡ (i. 266) αἴτιον δὲ τῆς ἀνεπιστημοσύνης μέγιστον
ἡ σὰρξ καὶ ἡ πρὸς σάρκα οἰκείωσις" καὶ αὐτὸς δὲ ὁμολογεῖ φάσκων διὰ τὸ
εἶναι αὐτοὺς σάρκας μὴ δύνασθαι τὸ θεῖον πνεῦμα καταμεῖναι.

Quis rer. divin. heres 12 (i. 481) ὥστε διττὸν εἶναι γένος ἀνθρώπων
τὸ μὲν θείῳ πνεύματι καὶ λογισμῷ βιούντων τὸ δὲ αἵματι καὶ σαρκὸς ἡδονῇ
ζώντων.

IIT. ψυχή.

i. The term ψυχή is used sometimes, though rarely, (1) in
a very wide sense, to designate all life whether conscious
or unconscious, (2) in a special sense, to designate the
highest form of mind, that is, the intuitive reason as dis-
tinguished from apprehension by the senses.

(1) De Mundi Opif. 22 (i. 15) Nature fashions τὴν μὲν ὑγρὰν
οὐσίαν (i.e. the element water, cf. infra c. 45, i. 31) εἰς τὰ τοῦ σώ-
patos μέλη καὶ μέρη διανέμουσα τὴν δὲ πνευματικὴν (i.e. the element air)
εἰς τὰς τῆς ψυχῆς δυνάμεις, τήν τε θρεπτικὴν καὶ τὴν αἰσθητικῆν. But

IN PHILO, 113

elsewhere he distinguishes between ἕξις the power of cohesion
which holds material bodies together, φύσις the power of growth,
ψυχή animal life, λογικὴ ψυχή rational life: Quod Deus tmmut. 7 (i.
277) τῶν yap σωμάτων τὰ μὲν ἐνεδύσατο ἕξει, τὰ δὲ φύσει, τὰ δὲ ψυχῇ, τὰ
δὲ καὶ λογικῇ Ψυχῇ : De Somniis i. 22 (i. 641) ἐποίει γὰρ αὐτὸν. ὁ
τεχνίτης ἀκινήτων μὲν σωμάτων ἕξιν κινουμένων δὲ ἀφαντάστως (i.e. with-
out power of perception) φύσιν, ἤδη δὲ ὁρμῇ καὶ φαντασίᾳ χρῆσθαι δυνα-
μένων Ψυχήν.

(2) Quis rer. divin. heres 22 (i. 487) αἴσθησις, which is usually
included in ψυχή, is made coordinate with it, thus limiting ψυχή to
reason as distinguished from sensation: so De gigant. 3 (i. 264)
Ψυχὴν ἢ νοῦν' τὸ κράτιστον τῶν ἐν ἡμῖν.

But in its ordinary use ψυχή, though limited to conscious
life, is made to cover all the phenomena of conscious life,
sensations, emotions, and thoughts. These phenomena
are commonly grouped into the two divisions which, in
the language of the Peripatetics, he calls the irrational
and rational parts of the soul, or, in language which is
probably that of the Stoics, sense and mind. Hence ψυχή
is said to have two meanings, or to be divided into two
parts.

Quis rer. divin. heres 11 (i. 480) ψυχὴ διχῶς λέγεται, ἡ τε ὅλη καὶ
τὸ ἡγεμονικὸν αὐτῆς μέρος ὅ, κυρίως εἰπεῖν, ψυχὴ ψυχῆς ἐστί.

De Migrat. Abraham. τ (i. 436) αἴσθησις δὲ συγγενὲς καὶ ἀδελφόν
ἐστι διανοίας, ἄλογον λογικῆς, ἐπειδὴ μιᾶς ἄμφω μέρη ψυχῆς ταῦτα.

De Agricult. 7 (i. 304) τῆς ψυχῆς ὥσπερ ἀπὸ μιᾶς ῥίζης ἔρνη διττὰ
ἀναβλαστούσης ὧν τὸ μὲν ἄτμητον ὅλον δ ὅλων ἐαθὲν ἐπεφημίσθη νοῦς, τὸ
δ᾽ ἑξαχῆ σχισθὲν εἰς ἑπτὰ φύσεις πέντε τῶν αἰσθήσεων καὶ δυοῖν ἄλλων
ὀργάνων φωνητηρίου τε καὶ γονίμου.

In some passages Philo substitutes the threefold division
of Plato for this Aristotelian dichotomy :

Leg. Alleg. i, 22 (i. 57) vonréov οὖν ὅτι ἐστὶν ἡμῶν ἡ Ψυχὴ τριμερὴς
καὶ ἔχει μέρος τὸ μὲν λογικὸν τὸ δὲ θυμικὸν τὸ δὲ ἐπιθυμητικόν.

Lord. iii. 38 (i. 110) τριμερῆῇ συμβέβηκε τὴν ψυχὴν ἡμῶν εἶναι καὶ ἔχειν
μέρος μὲν ἕν λογιστικὸν δεύτερον δὲ θυμικὸν τρίτον δὲ ἐπιθυμητικόν.

De confus. ling. ἢ (i. 408) τριμεροῦς ἡμῶν τῆς ψυχῆς ὑπαρχούσης τὸ
μὲν νοὺς καὶ λόγος τὸ δὲ θυμὸς τὸ δὲ ἐπιθυμία κεκληρῶσθαι λέγεται.

I

114 PSYCHOLOGICAL TERMS

Quis rer. divin. heres 45 (i. 504) ψυχὴ yap τριμερής ἐστι δίχα δὲ
ἕκαστον τῶν μερῶν ὡς ἐδείχθη (SC. ante, Cc. 26, i. 491) τέμνεται" μοιρῶν
δὴ γενομένων ἕξ ἕβδομος εἰκότως τομεὺς ἦν ἁπάντων, ὁ ἱερὸς καὶ θεῖος
λόγος.

In other passages he adopts in whole or in part the
Stoical division into sense (or the five senses enumerated
separately), speech, the reproductive faculty, and the
governing faculty: in some of these passages he combines
the Stoical and the Aristotelian divisions: in others,
though he preserves the coordination of speech with sense
and reason, he omits the reproductive faculty.

De mundi opific. 40 (i. 28) τῆς ἡμετέρας ψυχῆς τὸ δίχα Tod ἡγεμονικοῦ
μέρος ἑπταχῆ σχίζεται, πρὸς πέντε αἰσθήσεις καὶ τὸ φωνητήριον ὄργανον καὶ
ἐπὶ πᾶσι τὸ γόνιμον.

Leg. Alleg. i. 13 (i. 51) τούτω (sc. τῷ νῷ) μόνῳ ἐμπνεῖ ὁ θεὸς τοῖς δὲ
ἄλλοις μέρεσι οὐκ ἀξιοῦ ταῖς τε αἰσθήσεσι καὶ τῷ λόγῳ καὶ τῷ γονίμῳ :
(but immediately afterwards all these are grouped together as τὸ
ἄλογον μέρος τῆς ψυχῆς).

Quis rer. div. heres 48 (i. 505) τὸ μὲν γὰρ ἄλογον ψυχῆς μέρος ἑξαχῆ
διελὼν ὁ δημιουργὸς ἕξ μοίρας εἰργασάτο, ὅρασιν, γεῦσιν, ἀκοήν, ὄσφρησιν,
ἀφήν, γόνιμον, φωνήν" τὸ δὲ λογικόν, ὃ δὴ νοῦς ὠνομάσθη. ἄσχιστον εἴασε
κατὰ τὴν τοῦ παντὸς ὁμοιότητα οὐρανοῦ.

Lbid. 22 (i. 487) παρακατέθετο δὲ σοὶ αὐτῷ ψυχήν, λόγον, αἴσθησιν ὁ
ζωοπλάστης.

De congr. erud. grat. 18 (i. 533) ἐν ἡμῖν γὰρ αὐτοῖς τρία μέτρα εἶναι
δοκεῖ, αἴσθησις, λόγος, νοῦς.

De Somnits i. 5 (i. 624) οὐκοῦν τέτταρα τὰ ἀνωτάτω τῶν περὶ ἡμᾶς
ἐστι, σῶμα, αἴσθησις, λόγος, νοῦς.

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 ψυχή he assigns (1) 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.

(1) Quzs rer. divin. heres τα (i. 481) ἔδοξε τῷ νομοθέτῃ διπλῆν εἶναι
kal τὴν οὐσίαν τῆς ψυχῆς, αἷμα μὲν τὸ τῆς ὅλης τοῦ δὲ ἡγεμονικωτάτου
πνεῦμα θεῖον.

Quod Deus immut. τὸ (i. 279) τοῦτο τῆς ψυχῆς τὸ εἶδος [80. ὁ νοῦς]
οὐκ ἐκ τῶν αὐτῶν στοιχείων ἐξ ὧν τὰ ἄλλα ἀπετελεῖτο διεπλάσθη, καθαρω-
τέρας δὲ καὶ ἀμείνονος ἔλαχε τῆς οὐσίας.

De Concupiscent. 10 (ii. 356) τὸ μὲν αἷμα... .. οὐσία ψυχῆς ἐστὶν
οὐχὶ τῆς νοερᾶς καὶ λογικῆς ἀλλὰ τῆς αἰσθητικῆς. . . . ἐκείνης [SC. τῆς
νοερᾶς] γὰρ οὐσία πνεῦμα θεῖον.

(2) Leg. Alleg. i. 13 (i. 51) τῶν γὰρ γινομένων τὰ μὲν καὶ ὑπὸ θεοῦ
γέγονεν καὶ Ov αὐτοῦ, τὰ δὲ ὑπὸ θεοῦ. μὲν οὔ, δι αὐτοῦ dé τὰ μὲν ἄριστα
καὶ ὑπὸ θεοῦ γέγονε καὶ δὲ αὐτοῦ .... τούτων καὶ 6 νοῦς ἐστί" τὸ δὲ
ἄλογον ὑπὸ θεοῦ μὲν γέγονεν οὐ διὰ θεοῦ δέ, ἀλλὰ διὰ τοῦ λογικοῦ τοῦ
ἄρχοντός τε καὶ βασιλεύοντος ἐν ψυχῇ.

De profugis 13 (i. 556) διαλέγεται μὲν οὖν [referring to the words
ποιήσωμεν ἄνθρωπον in Gen. i. 26] ὁ τῶν ὅλων πατὴρ ταῖς ἑαυτοῦ δυνά-
μεσιν αἷς τὸ θνητὸν ἡμῶν τῆς Ψυχῆς μέρος ἔδωκε διαπλάττειν, μιμουμέναις
τὴν αὐτοῦ τέχνην, ἡνίκα τὸ λογικὸν ἐν ἡμῖν ἐμόρφου, δικαιῶν ὑπὸ μὲν iye-
μόνος τὸ ἡγεμονικὸν ἐν Ψυχῇ, τὸ δὲ ὑπήκοον πρὸς ὑπηκόων δημιουργεῖσθαι.

De Confus. ling. 35 (i. 432) τὴν τούτου (sc. of the irrational part
of the soul) ὁ θεὸς περιῆψε καὶ τοῖς ὑπαρχοῖς αὐτοῦ λέγων ‘ ποιήσωμεν
ἄνθρωπον, ἵνα αἱ μὲν τοῦ νοῦ κατορθώσεις ἐπ᾽ αὐτὸν ἀναφέρωνται μόνον ἐπ᾽
ἄλλους δὲ αἱ ἁμαρτία. (He goes on, as in the preceding passage
and elsewhere, to account thus for the presence of evil and sin
among men: God Himself is the direct author only of good).

(3) Leg. Alleg. ii. 24 (i. 83) δύο γένη φορεῖ ἡ Ψυχὴ τὸ μὲν θεῖον τὸ
δὲ φϑαρτόν.

Quod Déus immut. 10 (i. 279) μόνον τῶν ἐν ἡμῖν ἄφθαρτον ἔδοξεν

3. A ,
εἶναι τὴν διάνοιαν.

IV. The lower manifestations of ψυχή.

The lower or irrational part of ψυχή, of which the essence
is blood, consists of those phenomena of consciousness which
are common to man with the brutes, and which may con-

12

116 PSYCHOLOGICAL TERMS

sequently be regarded as phenomena simply of physical
life. It is admitted, in language which will be quoted
below, that those phenomena as they actually occur in
man are interpenetrated with mind, and could not be
what they are without mind. At the same time a real
as well as a logical distinction is drawn between the
functions and phenomena of sense and those of mind.

i. The senses have, as mere functions of the animal life,
(1) a certain dull power of feeling, i.e. of acquiring know-
ledge of external things: (2) their precise function is to
present to the mind images of present objects. (3) To
such objects they are limited: for they neither remember
the past nor anticipate the future. (4) They are cognizant
of the presence of objects, but cannot form judgments upon
them: in Philo’s phraseology they know σώματα but not
πράγματα. (5) They are so far independent of mind that
if the mind were to tell them not to act, they would refuse
to obey.

(1) In De congr. erud. grat. 25 (i. 539, 540) he uses the difference
between the senses in themselves, and the senses acting con-
currently with mind, as an illustration of the difference between
arts and sciences: of which he says that the former ἀμυδρῶς ὁρῶσιν,
the latter τηλαυγῶς καὶ σφόδρα ἐναργῶς καταλαμβάνουσιν.

ὥσπερ γὰρ ὀφθαλμοὶ μὲν ὁρῶσιν, ὁ δὲ νοῦς δι᾿ ὀφθαλμῶν τηλαυγέστερον
καὶ ἀκούει μὲν ὦτα, 6 δὲ νοῦς δι’ ὥτων ἄμεινον καὶ ὀσφραίνονται μὲν οἱ μυκ-
τῆρες, ἡ δὲ ψυχὴ διὰ ῥινῶν ἐναργέστερον καὶ ai ἄλλαι αἰσθήσεις τῶν καθ᾽
αὑτὰς ἀντιλαμβάνονται καθαρώτερον δὲ καὶ εἰλικρινέστερον ἡ διάνοια, κυρίως
γὰρ εἰπεῖν ἡδ᾽ ἐστὶν ὀφθαλμὸς μὲν ὀφθαλμῶν ἀκοὴ δ᾽ ἀκοῆς καὶ ἑκάστης τῶν
αἰσθήσεων αἴσθησις εἴλικρινεστέρα, χρωμένη μὲν ἐκείναις ὡς ἐν δικαστηρίῳ
ὑπηρέτισι δικάζουσα δὲ αὐτὴ τὰς φύσεις τῶν ὑποκειμένων ὡς τοῖς μὲν συναι-
νεῖν τὰ δὲ ἀποστρέφεσθαι, οὕτως αἱ μὲν λεγόμεναι μέσαι τέχναι ταῖς κατὰ τὸ
σῶμα δυνάμεσιν ἐοικυῖαι τοῖς θεωρήμασιν ἐντυγχάνουσι κατά τινας ἁπλᾶς
ἐπιβολὰς ἀκριβέστερον δὲ ἐπιστῆμαι καὶ σὺν ἐξετάσει περιττῇ.

De mundi opif. 59 (i. 40)... τὸν νοῦν ᾧ τὰ φανέντα ἐκτὸς εἴσω κομί-
ζουσαι διαγγέλλουσι καὶ ἐπιδείκνυνται τοὺς τέπους ἑκάστων, ἐνσφραγιζόμεναι
τὸ ὅμοιον πάθος.

(2) De Somniis i. 5 (i. 624) (al αἰσθήσεις) ἄγγέλοι διανοίας εἰσὶν

IN PHILO, E17

διαγγέλλουσαι χρώματα, σχήματα, φώνας, ἀτμῶν καὶ χυλῶν ἰδιότητας,
συνόλως σώματα καὶ ὅσαι ποιότητες ἐν τούτοις.

Leg. Alleg. iii. 19 (i. 99) ὅταν γὰρ ἡ αἴσθησις ἐπιβάλλουσα τῷ αἰσθητῷ
πληρωθῇ τῆς αὐτοῦ φαντασίας εὐθὺς καὶ ὁ νοῦς συμβέβληκε καὶ ἀντελάβετο
καὶ τρόπον τινὰ τροφῆς τῆς ἀπ᾽ ἐκείνου πεπλήρωται.

(3) locd. ii. 12 (i. 74) ἡ αἴσθησις φύσει νῦν ἐστί, κατὰ τὸν
ἐνεστῶτα χρόνον ὑφισταμένη μόνον, ὁ μὲν γὰρ νοῦς τῶν τριῶν ἐφάπτεται
χρόνων καὶ γὰρ τὰ πάροντα νοεῖ καὶ τῶν παρεληλυθότων μέμνηται καὶ τὰ
μέλλοντα προσδοκᾷ ἡ δὲ αἴσθησις οὔτε μελλόντων ἀντιλαμβάνεται οὐδ᾽
ἀνάλογόν τι πάσχει προσδοκίᾳ ἢ ἐλπίδι οὔτε παρεληλυθότων μέμνηται ἀλλ᾽
ὑπὸ τοῦ ἤδη κινοῦντος καὶ πάροντος μόνον πάσχειν πέφυκεν, οἷον ὀφθαλμὸς
λευκαίνεται νῦν ὑπὸ τοῦ παρόντος λευκοῦ ὑπὸ δὲ τοῦ μὴ παρόντος οὐδὲν
πάσχει.

Lbid. iii. 16 (i. 97) οὔτε γὰρ ἡ ὅρασις οὔθ᾽ ἡ ἀκοὴ οὔτε τις τῶν ἄλλων
αἰσθήσεων διδακτή, ὥστε οὐ δύναται κατάληψιν πραγμάτων ποιήσασθαι"
μόνων γὰρ σωμάτων διακριτικὴν εἰργάσατο αὐτὴν 6 ἐργασάμενος : cf. infra
c. 18.

(4) 7014. iii. 35 (i. 109) τυφλὸν yap φύσει ἡ αἴσθησις ἅτε
ἄλογος οὖσα ἐπεὶ τὸ λογικὸν ἐξομματοῦται' map’ ὃ καὶ μόνῳ τούτῳ τὰ
πράγματα καταλαμβάνομεν αἰσθήσει δὲ οὐκέτι" μόνα γὰρ τὰ σώματα φαντα-
σιούμεθα Sv αἰσθήσεως.

(5) 714. iii. 18 (i. 98) ἐὰν γοῦν βουληθῇ ὁ νοῦς προστάξαι τῇ ὁράσει

4 3. σα φαν, Φ [4 +) € , »
μὴ ἰδεῖν, οὐδὲν ἧττον αὕτη τὸ ὑποκείμενον ὄψεται.

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) πάντα yap ὅσα πάσχει ἣ αἴσθησις οὐκ ἄνευ
νοῦ ὑπομένει.

Ibid. iii. 65 (i. 124) ἀπὸ γὰρ τούτου (SC. τοῦ νοῦ) καθάπερ τινὸς πηγῆς

ς > Ν Ud , , \ A € , Gee Ee >

ai αἰσθητικαὶ τείνονται δυνάμεις, μάλιστα κατὰ τὸν ἱερώτατον Μωῦσῆν ὃς ἐκ
τοῦ ᾿Αδὰμ πεπλάσθαι φησὶ τὴν γυναῖκα, τὴν αἴσθησιν ἐκ τοῦ νοῦ,

7 τα, c. 67 ἀρχὴ δὲ ἦν αἰσθήσεως ὁ νοῦς.

De posterit. Cain. 36 (i. 249) ἢ οὐκ ἂν εἴποι τις τῶν αἰσθήσεων ἑκά-

a ; Ny a “a a ’ > ‘ > > > “-

στὴν ὥσπερ ἀπὸ πηγῆς τοῦ νοῦ ποτίζεσθαι... . ; οὐδεὶς γ᾽ οὖν εὐφρονῶν
εἴποι ἂν ὀφθαλμοὺς ὁρᾶν ἀλλὰ νοῦν bv ὀφθαλμῶν οὐδ᾽ ὦτα ἀκούειν ἀλλὰ δι᾽
ὦτων ἐκεῖνον οὐδὲ μυκτῆρας ὀσφραίνεσθαι ἀλλὰ διὰ μυκτήρων τὸ ἡγεμονικόν.

Leg. Alleg. i. 11 (i. 49) God ‘rains’ the objects of sense upon

118 PSYCHOLOGICAL TERMS

the senses, i.e. He causes images from those objects to fall upon
the senses; but there would be no use in His doing this, i. e. the
senses would not act ἐὰν μὴ πηγῆς τρόπον 6 νοῦς τείνας ἑαυτὸν ἄχρι τῆς
αἰσθήσεως κινήσῃ τε αὐτὴν ἠρεμοῦσαν καὶ ἀναγάγῃ πρὸς ἀντίληψιν τοῦ ὑπο-
κειμένου.

De profugis 32 (i. 573) τὸ ἡγεμονικὸν ἡμῶν, ἐοικὸς πηγῇ, δυνάμεις
πολλὰς οἷα διὰ γῆς φλεβῶν ἄχρι τῶν αἰσθήσεων ὀργάνων ἀνομβροῦν, τὰς

δυνάμεις ταύτας ὀφθαλμῶν, ὥτων, ῥινῶν, τῶν ἄλλων ἀποστέλλει.

This relation of subordination between the physical
and the mental elements is expressed by several meta-
phors: the senses are described as marionettes moved by
mind, as its messengers, its handmaidens, its helpmates,
its satellites, the purveyors of its food: in one passage
νοῦς is spoken of as being a God to the senses, as Moses
was to Pharaoh.

De mundi opif. 40 (i. 28) ἃ δὴ πάντα (se. the senses and speech)
καθάπερ ἐν τοῖς θαύμασιν (i.e. in puppet-shows) ὑπὸ rod ἡγεμονικοῦ
νευροσπαστούμενα (i.e. worked by strings, like puppets or marionettes)
τότε μὲν ἠρεμεῖ τότε δὲ κινεῖται.

Lbid. 59 (i. 40) The senses offer their gifts to their master, reason,
θεραπαινίδων τρόπον.

Leg. Alleg. ii. 3 (i. 68) πῶς ἡμῶν ὁ νοῦς καταλαμβάνει ὅτι τουτὶ λευκὸν
ἢ μέλαν ἐστὶν εἰ μὴ βοηθῷ χρησάμενος ὁράσει ;

De plantat. Noe 32 (i. 349) τὸ τρέφον τὸν νοῦν ἡμῶν ἐστιν αἴσθησις.

Quod det. pot. insid. 23 (i. 207) τὰς δὲ νοῦ δορυφόρους αἰσθήσεις.

De Somniis i. 5 (i. 624) καὶ ὅτι ἄγγελοι διανοίας εἰσὶν διαγγέλλουσαι
xXpopata.... καὶ ὅτι δορυφόροι ψυχῆς εἰσιν ὅσα ἂν ἴδωσι καὶ ἀκούσωσι
δηλοῦσαι.....

Leg. Alleg. i. 13 (i. 51) ὡσανεὶ γὰρ θεός ἐστι τοῦ ἀλόγου ὁ νοῦς, παρ᾽

ὃ καὶ Μωῦσῆν οὐκ ὥκνησεν εἰπεῖν θεὸν τοῦ Φαραώ.

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

a i i oh i

IN PHILO. 110

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) ἕνεκα τῆς αἰσθήσεως ὁ νοῦς ὅταν αὐτῇ δουλωθῇ
καταλείπει καὶ τὸν πατέρα, τὸν ὅλων θεόν, καὶ τὴν μητέρα τῶν συνπάντων
τὴν ἀρετὴν καὶ σοφίαν τοῦ θεοῦ καὶ προσκολλᾶται καὶ ἑνοῦται τῇ αἰσθήσει

yes ’ > ” σ “ , A soa ’ «ς ,
καὶ ἀναλύεται εἰς αἴσθησιν ἵνα γίνωνται μία σὰρξ καὶ ἕν πάθος οἱ δύο.

ili. In itself sensation, whether acting alone or with mind,
is neither good nor bad.

Leg. Alleg. iti. 21 (i. 100) λεκτέον οὖν ὅτι ἡ αἴσθησις οὔτε τῶν φαύλων
οὔτε τῶν σπουδαίων ἐστὶν ἀλλὰ μέσον τι αὕτη καὶ κοινὸν σοφοῦ τε καὶ
ἄφρονος καὶ γενομένη μὲν ἐν ἄφρονι γίνεται φαύλη ἐν ἀστείῳ δὲ σπουδαία.

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. 111) is modified into the statement that they
are the products of irrational consciousness.

Leg. Alleg. ii. 3 (i. 67) τὸ δὲ ἄλογον (sc. μέρος τῆς ψυχῆς) αἴσθησίς
ἐστι καὶ Ta ταύτης ἔκγονα πάθη.

Ibid. p. 68 μιᾶς γάρ ἐστι ψυχῆς μέρη καὶ γεννήματα Ff τε αἴσθησις καὶ
τὰ πάθη.

Quod Deus tmmut. 11 (i. 28) τὰ ψυχῆς ἄλογα πάθη.

Quis rer. divin. heres 13 (i. 482)... .. ἑτέρου ψυχῆς τμήματος ὅπερ
ἄλογον ὑπάρχον αἵματι πεφύραται, θυμοὺς ζέοντας καὶ πεπυρωμένας ἐπιθυ-

μίας ἀναφλέγον.

Hence the sense, ‘the more corporeal element of the soul’
(τὸ σωματοειδέστερον ψυχῆς μέρος, De congr. erud. grat. 5, i.
522) may become the same as ‘ flesh,’ σάρξ (Leg. Al/eg. ii. 14,
i. 75), and is in one passage described by the phrase ‘ the
soul of the flesh’ (capxés ψυχή Quod det. pot. insid. 23,
i. 207).

Leg. Alleg. ii. 14. (i. 75) ὅταν yap τὸ κρεῖττον, ὁ νοῦς, ἑνωθῇ τῷ
χείρονι, τῇ αἰσθήσει, ἀναλύεται εἰς τὸ χεῖρον τὸ σαρκὸς γένος, τὴν παθῶν
αἰτίαν αἴσθησιν" ὅταν δὲ τὸ χεῖρον, ἡ αἴσθησις, ἀκολουθήσῃ τῷ κρείττονι, τῷ

νῷ, οὐκέτι ἔσται σὰρξ ἀλλὰ ἀμφότερα νοῦς.

120 PSYCHOLOGICAL TERMS

The sense is not merely logically and physically distinct
from mind but at constant variance with it. Sometimes the
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) ὅταν yap τὸ κρεῖττον, ὁ νοῦς, ἑνωθῇ τῷ χεί-
ρονι, τῇ αἰσθήσει, ἀναλύεται εἰς τὸ χεῖρον, τὸ σαρκὸς γένος, τὴν παθῶν
αἰτίαν αἴσθησιν" ὅταν δὲ τὸ χεῖρον, ἡ αἴσθησις, ἀκολουθήσῃ τῷ κρείττονι, τῷ
νῷ, οὐκέτι ἔσται σὰρξ ἀλλὰ ἀμφότερα νοῦς.

Leg. Alleg. i. 33 (i. 64, 65) διττός ἐστι θάνατος ὃ μὲν ἀνθρώπου ὁ δὲ
ψυχῆς ἴδιος" 6 μὲν οὖν ἀνθρώπου χωρισμός ἐστι ψυχῆς ἀπὸ σώματος, ὁ δὲ
ψυχῆς θάνατος ἀρετῆς μὲν φθορά ἐστι, κακίας δὲ ἀνάληψις" παρ᾽ ὃ καί φησιν
οὐκ ἀποθανεῖν αὐτὸ μόνον ἀλλὰ “ θανάτῳ ἀποθανεῖν ᾿ (Gen. 2. 17), δηλῶν οὐ
τὸν κοινόν, ἀλλὰ τὸν ἴδιον καὶ κατ᾽ ἐξοχὴν θάνατον ὅς ἐστι ψυχῆς ἐντυμβευο-
μένης πάθεσι καὶ κακίαις ἁπάσαις.

De poster. Caint 21 (i. 239) Ψυχῆς θάνατος ὃς κατὰ pies ἀλόγου
ἐστὶν αὐτῆς μεταβολή.

Quod det. pot. insid. 20 (i. 205) τέθνηκε δὲ... . . τὸν ψυχικὸν θάνατον,

a ~ ,
ἀρετῆς καθ᾽ ἣν ἄξιος μόνην ἐστὶ ζῆν ἀποσχοινισθείς.

Fragm. ap. Joh. Damase. sacr. parall. p. 748 a (ii. 653) ἐπειδὴ δὲ

ἡδονὴν ἐζήτησε OV ἧς ψυχικὸς θάνατος ἐπιγίνεται τῇ γῇ προσενεμήθη (with
reference to Gen. 3. 19).
Quis rer. divin. heres τα (i. 480)... + αἴσθησιν ἣν καὶ 6 γήϊνος νοῦς,

ὄνομα ᾿Αδάμ, ἰδῶν διαπλασθεῖσαν τὸν ἑαυτοῦ θάνατον ζωὴν ἐκείνης ὠνόμασεν _

“ ἐκάλεσε ᾿ γάρ, φησιν, “᾿Αδὰμ ὄνομα γυναικὸς αὑτοῦ Ζωήν, ὅτι αὕτη μήτηρ
, - ᾽ cal a
πάντων τῶν ζώντων᾽ τῶν πρὸς ἀλήθειαν τὸν ψυχῆς δήπου τεθνηκότων βίον.

V. The higher manifestations of ψυχή.

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

a ὁ μμν...... ..ω»...:

IN PHILO. I2!I

of them. It is a cardinal point of Philo’s psychology that
pure intelligence, ψυχή or νοῦς 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 ἀπόσπασμα he guards himself against the
inference which might be drawn from it that the essence
of man is separate from that of God, τέμνεται γὰρ οὐδὲν
τοῦ θείου Kar ἀπάρτησιν (i.e. so as to be detached) ἀλλὰ
μόνον ἐκτείνεται Quod det. pot. insid. 24 (i. 209).

(1) In the following passages he speaks of it in the terms
of philosophy :

Quis rer. divin. heres 57 (i. 514) τὸ δὲ νοερὸν καὶ οὐράνιον τῆς ψυχῆς
γένος πρὸς αἰθέρα τὸν καθαρώτατον ὡς πρὸς πατέρα ἀφίξεται' πέμπτη yap,
ς ¢ ~ ᾿ , , ~*~ > , A “ , A
ὡς ὁ τῶν ἀρχαίων λόγος, ἔστω Tis οὐσία κυκλοφορητικὴ τῶν τεσσάρων κατὰ
τὸ κρεῖττον διαφέρουσα, ἐξ ἧς οἵ τε ἀστέρες καὶ ὁ σύμπας οὐρανὸς ἔδοξε
γεγενῆσθαι ἧς κατὰ τὸ ἀκόλουθον θετέον καὶ τὴν ἀνθρωπίνην Ψυχὴν ἀπό-
σπασμα.

Quod Deus immut. 10 (i. 279) τοῦτο τῆς ψυχῆς τὸ εἶδος οὐκ ἐκ τῶν

I22 PSYCHOLOGICAL TERMS

αὐτῶν στοιχείων ἐξ ὧν τὰ ἄλλα ἀπετελεῖτο διεπλάσθη, καθαρωτέρας δὲ καὶ
ἀμείνονος ἔλαχε τῆς οὐσίας ἐξ ἧς αἱ θεῖαι φύσεις ἐδημιουργοῦντο.
De profugis 24 (i. 565) ἰδοὺ ὁ νοῦς, ἔνθερμον καὶ πεπυρωμένον πνεῦμα.
De decem orac. 25 (ii. 202) ἄνθρωπος δὲ ζῶον ἄριστον κατὰ τὸ κρεῖττον
τῶν ἐν αὐτῷ, τὴν ψυχήν, συγγενέστατος τῷ καθαρωτάτῳ τῆς οὐσίας οὐρανῷ,
« δὲ ς λ , λ , ‘ a a“ é ’ cal ee a a ,
ὡς δὲ ὁ πλείστων λόγος, καὶ τῷ τοῦ κόσμου πατρί, τῶν ἐπὶ γῆς ἁπάντων
> , > , A ’ bend > , s > , ἰδέ, ὸ co
οἰκειότατον ἀπεικόνισμα καὶ μίμημα τῆς ἀιδίου καὶ εὐδαίμονος ἰδέας τὸν νοῦν

λαβών.

(2) In the following passages he speaks of it in the
terms of theology, or in the terms of philosophy and
theology combined.

De mundi optf. 46 (i. 32) τὸ yap “ ἐνεφύσησεν οὐδὲν ἦν ἕτερον ἢ
πνεῦμα θεῖον ἀπὸ τῆς μακαρίας καὶ εὐδαίμονος ἐκείνης φύσεως ἀποικίαν τὴν
ἐνθάδε στειλάμενον ἐπ᾿ ὠφελείᾳ τοῦ γένους ἡμῶν,

] 14. 51 (i. 35) πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν φκείωται θείῳ λόγῳ
τῆς μακαρίας φύσεως ἐκμαγεῖον ἢ ἀπόσπασμα ἢ ἀπαύγασμα γεγονώς.

Quod det. pot. insid. 23 (i. 207) ἡ μὲν οὖν κοινὴ πρὸς τὰ ἄλογα δύναμις
οὐσίαν ἔλαχεν αἷμα ἡ δὲ ἐκ λογικῆς ἀπορρυεῖσα πηγῆς τὸ πνεῦμα, οὐκ ἀέρα

, Ὗ A , A ‘ a ee! 4 ee 4 ,
κινούμενον ἀλλὰ τύπον τινὰ καὶ χαρακτῆρα-ϑείας δυνάμεως ἣν ὀνόματι κυρίῳ
Μωῦσῆς ‘ εἰκόνα καλεῖ, δηλῶν ὅτι ἀρχέτυπον μὲν φύσεως λογικῆς ὁ θεός
ἐστι μίμημα δὲ καὶ ἀπεικόνισμα ἄνθρωπος.

Lbid. 24 (i. 208) ψυχὴν οὐδεμίαν τῷ σώματι 6 ποιῶν εἰργάζετο ἱκανὴν
> e “A A ἊΨ oe Ud 4 , | SY ,
ἐξ ἑαυτῆς τὸν ποιητὴν ἰδεῖν᾽ λογισάμενος δὲ μεγάλα ὀνήσειν τὸ δημιούργημα
εἰ λάβοι τοῦ δημιουργήσαντος ἔννοιαν, εὐδαιμονίας γὰρ καὶ μακαριότητος ὅρος

Θ 4 oe a 7 4
οὗτος, ἄνωθεν ἐπέπνει τῆς ἰδίου θειότητος.

De planiat. Noe 5 (i. 332) οἱ μὲν ἄλλοι τῆς αἰθερίου φύσεως τὸν ἡμέ-
τερον νοῦν μοῖραν εἰπόντες εἶναι, συγγένειαν ἀνθρώπῳ πρὸς αἰθέρα ἀνῆψαν'
ὁ δὲ μέγας Μωῦσῆς οὐδένι τῶν γεγονότων τῆς λογικῆς ψυχῆς τὸ εἶδος ὁμοίως
δον > te. Se a , ΔΝ , 27
ὠνόμασεν, ἀλλ᾽ εἶπεν αὐτὴν τοῦ θείου καὶ ἀοράτου εἰκόνα.

Quis rer. divin. heres 12 (i. 481) θείας εἰκόνος ἐμφερὲς ἐκμαγεῖον.

Lbid. 13 (i. 482) ὁ καταπνευσθεὶς ἄνωθεν οὐρανίου τε καὶ θεΐας μοίρας
ἐπιλαχών, ὁ καθαρώτατος νοῦς,

Lbid. 38 (i, 498) [νοῦς] ἀπ᾽ οὐρανοῦ καταπνευσθεὶς ἄνωθεν.

De mutat. nomin. 39 (i. 612) λογισμὸς .... τῆς τοῦ παντὸς ψυχῆς
ἀπόσπασμα ἢ ὅπερ ὁσιώτερον εἰπεῖν τοῖς κατὰ Μωῦσῆν φιλοσοφοῦσιν,
εἰκόνος θείας ἐκμαγεῖον ἐμφερές.

Vita Mosis iii. 36 (ii. 176) 6 γὰρ νοὺς οὐκ ἂν οὕτως εὐσκόπως εὐθυβό-
λησεν εἰ μὴ καὶ θεῖον ἦν πνεῦμα τὸ ποδηγετοῦν πρὸς αὐτὴν τὴν ἀλήθειαν.

IN PHILO. 123

De Concuptscent. 11 (ii. 356) τὸ δὲ ἐμφυσώμενον δῆλον ὡς αἰθέριον ἦν
πνεῦμα καὶ εἰ δή τι αἰθερίου πνεύματος κρεῖττον ἅτε τῆς μακαρίας καὶ τρίσμα-

καρίας φύσεως ἀπαύγασμα.

This divine and immortal part of us is not only separable
in its nature from the fleshly and mortal part, but it some-
times even in life disentangles itself from the body, sense,
and speech, and contemplates the realities to which it is
akin. The mist is dispersed and it sees clearly (De
migrat. Abraham. 36, i. 467). The mind is constantly
emancipating us from our captivity (Quod Deus immut.
10, i. 279 τὸ ἐξαιρούμενον εἰς ἐλευθερίαν, νοῦς). Its life in
the body is but a temporary sojourn. The true home
and fatherland of the soul is not the body but heaven:
and to that home and fatherland the philosopher is always

trying to return.

De Somnits i. 8 (1, 627) κινεῖται yap ἡμῶν ἡ ψυχὴ πολλάκις μὲν ἐφ᾽
ἑαυτῆς, ὅλον τὸν σωματικὸν ὄγκον ἐκδῦσα καὶ τὸν τῶν αἰσθήσεων ὄχλον
ἀποδρᾶσα.

De migrat. Abraham. 35 (i. 466). The power of our mind to
rid itself of the senses, whether in sleep or when awake, is an argu-
ment for the separate personality of the Creator: εἰ μὴ νομίζετε τὸν
μὲν ἡμέτερον νοῦν ἀποδυσάμενον σῶμα, αἴσθησιν, λόγον, δίχα τούτων γυμνὸν
δύνασθαι τὰ ὄντα ὁρᾶν, τὸν δὲ τῶν ὅλων νοῦν τὸν θεὸν οὐκ ἔξω τῆς ὑλικῆς
φύσεως πάσης ἑστάναι, περιέχοντα οὐ περιεχόμενον.

De Gigantibus 4 (i. 264) αὗται μὲν οὖν εἰσι ψυχαὶ τῶν ἄνωθέν πως
φιλοσοφησάντων, ἐξ ἀρχῆς ἄχρι τέλους μελετῶσαι τὸν μετὰ σωμάτων ἀπο-
θνήσκειν βίον ἵνα τῆς ἀσωμάτου καὶ ἀφθάρτου παρὰ τῷ ἀγεννήτῳ καὶ ἀφθάρτῳ
ζωῆς μεταλάχωσιν.

De agricult, 14 (i. 310) τῷ γὰρ ὄντι πᾶσα μὲν ψυχὴ σοφοῦ πατρίδα
μὲν οὐρανὸν ξένην δὲ γῆν ἔλαχε.

De confus. ling. τὴ (i. 416) ἐπειδὰν οὖν ἐνδιατρίψασαι σώμασι τὰ
- αἰσθητὰ καὶ θνητὰ, δι αὐτῶν πάντα κατίδωσιν, ἐπανέρχονται ἐκεῖσε πάλιν
ὅθεν ὡρμήθησαν τὸ πρῶτον, πατρίδα μὲν τὸν οὐράνιον χῶρον ἐν ᾧ πολιτεύον-
ται ξένον δὲ τὸν περίγειον ἐν ᾧ παρῴκησαν νομίζουσαι.

Quis rer. divin. heres 51 (i. 514). The bodily parts of us are
resolved into the four elements, τὸ δὲ νοερὸν καὶ οὐράνιον τῆς Ψυχῆς

γένος πρὸς αἰθέρα τὸν καθαρώτατον ὡς πρὸς πατέρα ἀφίξεται.

124 PSYCHOLOGICAL TERMS

VI. uxexds.

It is so reasonable to expect that the adjective ψυχικὸς
should follow in Philo the varieties of meaning of its sub-
stantive, that the word would not need a separate notice
if it were not for the special senses in which it is found in
both the New Testament and later Greek. It is clear
that although those special senses of ψυχικὸς are not in-
consistent with its use in Philo, the word had not yet
become narrowed to them: it is used, as ψυχὴ is used, in
reference (1) sometimes to animal life, (2) sometimes to
the common human life of feeling and passion, (3) some-
times to spiritual life or the highest activity of thought.

(1) Leg. Alleg. ii. 7 (i. 71) 6 γυμνὸς καὶ ἀνενδέτος σώματι vois....
πολλὰς ἔχει δυνάμεις, ἑκτικήν [1.6. the power of cohesion], φυτικήν,
ψυχικήν, λογικήν, διανοητικήν, ἄλλας μυρίας κατά τε εἴδη καὶ γένη.

Lbid. 13. (i. 74) ὁ γὰρ νοῦς καθάπερ ἐδήλωσα, ὅτε ἐγεννᾶτο, σὺν πολλαῖς
δυνάμεσι καὶ ἕξεσιν ἐγεννᾶτο, λογικῇ, ψυχικῇ, φυτικῇ, ὥστε καὶ αἰσθητικῇ.

(2) Leg. Alleg. ii. 21 (i. 81, 82). Solitude does not necessarily
give a man freedom from the stings of sense and passion, and, on
the other hand, ἔστι δὲ ὅτε καὶ ἐν πλήθει μυριάνδρῳ ἐρημῶ τὴν διάνοιαν,
τὸν ψυχικὸν ὄχλον [the crowd of sensations and passions | σκεδάσαντος
θεοῦ καὶ διδάξαντός pe ὅτι οὐ τόπων διαφοραὶ τό τε εὖ καὶ χεῖρον ἐργάζονται
ἀλλ᾽ ὁ κινῶν θεὸς καὶ ἄγων 7 ἂν προαιρῆται τὸ τῆς ψυχῆς ὄχημα.

Tbid. iii. 17 (i. 98) οἱ φοβούμενοι καὶ τρέμοντες ὑπ᾽ ἀνανδρίας καὶ δειλίας
ψυχικῆς.

De Cherubim 24 (i. 154) of effeminate men whose strength is
broken before its proper time, per’ ἐκλύσεως ψυχικῶν δυνάμεων.

Ibid. 30 (i. 158) as frescoes and pictures and mosaics adorn
a house, and minister delight to its inmates, οὕτως ἡ τῶν ἐγκυκλίων
ἐπιστήμη τὸν ψυχικὸν οἶκον ἅπαντα διακοσμεῖ, each kind of knowledge
having some peculiar charm.

(3) Leg. Alleg. ii. 15 (i. 75) of the soul which, putting off the
sights and sounds of sense, εἰσελεύσεται σπεῖσαι τὸ ψυχικὸν αἷμα καὶ
θυμιᾶσαι ὅλον τὸν νοῦν τῷ σωτῆρι καὶ εὐεργέτῃ θεῷ.

De congr. erud. grat. το (i. 534) τοῦτ᾽ ἔστι, κυρίως εἰπεῖν, τὸ ψυχικὸν
Πάσχα, ἡ παντὸς πάθους καὶ παντὸς αἰσθητοῦ διάβασις πρὸς τὸ δέκατον ὃ δὴ

> ‘ Lad
νοητόν ἐστι καὶ θεῖον.

IN PHILO, 125

VII, νοῦς.

For the term ψυχή, in all its senses, Philo sometimes
substitutes the term νοῦς. The distinctions which exist
between the terms in both earlier and later philosophy
sometimes wholly disappear: and although νοῦς is used
for the highest manifestations of thought, it is also used,
as both ψυχὴ and πνεῦμα are used, for purely physical
forces.

(1) It is simply convertible with ψυχή : e.g.—

De Gigant. 3 (i. 264) ψυχὴν ἢ νοῦν τὸ κράτιστον τῶν ἐν ἡμῖν.

Quis rer. divin. heres 22 (i. 487): Philo enumerates ψυχήν, αἴσθησιν,
λόγον, and immediately afterwards substitutes rod vod where τῆς is Yoxis
would be expected.

De congr. erud. grat. 25 (i. 540) in a co-ordinate enumeration
we find ὁ δὲ vots.... 6 δὲ νοῦς... .. ἡ δὲ ψυχή.

(2) It is used, like ψυχή, of the highest powers of thought,
those by which we have cognizance of τὰ νοητὰ and of

God.

Quits rer. divin. heres 22 (i. 488) νῷ yap ὁ θεὸς καταλαμβάνειν τὸν μὲν
νοητὸν κόσμον δι᾽ ἑαυτοῦ τὸν δὲ ὁρατὸν Sv αἰσθήσεως ἐφῆκεν : but imme-
diately below he substitutes ψυχὴ for νοῦς, διὰ μὲν αἰσθήσεων εἰς τὰ
αἰσθητὰ διακύψας ἕνεκα τοῦ τὸ ἀληθὲς εὑρεῖν διὰ δὲ τῆς ψυχῆς τὰ νοητὰ καὶ
” “ ,
ὄντα οὕτως φιλοσοφήσας.

(3) It is used, like ψυχή, of the cognizance of the sensible
world.

Quod det. pot. insid. 26 (i. 210), φαντασία, z.e. perception, is a
function of νοῦς: but in Quod Deus immut. g (i. 278, 279) it is a
function of ψυχή.

Leg. Alleg. ii. 10 (i. 73) sensation is one of the powers of νοῦς:
tbid. iil. go (i. 137), and elsewhere, the senses are collectively a
part of ψυχή.

(4) It is used, like ψυχή, not only for all the forces or

powers of both animal and vegetable life, but also for the
force of cohesion.

126 PSYCHOLOGICAL TERMS

The two passages in Leg. Adleg. ii. 7, 13, which show this most
clearly, are quoted above under § VI (1), p. 124.

ΨΙΠΠ πνεῦμα,

It will have appeared from several passages which have
been already quoted that πνεῦμα is used with no less
a width of meaning than ψυχὴ or νοῦς. There is the broad
general distinction between the terms that πνεῦμα is re-
garded as the underlying cause which gives to the several
forms of ψυχὴ not their capacity but their energy. The
conception of πνεῦμα may be regarded as being closely
analogous to the modern conception of ‘force,’ and espe-
cially to that form of the conception which makes no
distinction of essence between ‘ mind-force’ and other kinds
of force, such as light or electricity. It is analogous but
not identical: for force is conceived to be immaterial,
whereas πνεῦμα, however subtle, is still material.

(1) It is used, like ψυχὴ and νοῦς, of the force which holds solid
bodies together: cohesion is a ‘force which returns upon itself.’

Quod Deus immut. 7 (i. 27, 278) λίθων μὲν οὖν καὶ Evdav....
δεσμὸν κραταιότατον ἕξιν εἰργάσατο ἡ δέ ἐστι πνεῦμα ἀναστρέφον ἐφ᾽
ἑαυτῷ.

(2) It is used of the physical basis (οὐσία) of growth and
sensation.

De mundi opif. 22 (i. 15) ἡ δὲ (sc. φύσις)... . ζωοπλαστεῖ τὴν μὲν
ὑγρὰν οὐσίαν εἰς τὰ TOU σώματος μέλη Kal μέρη διανέμουσα, τὴν πνευματικὴν
εἰς τὰς τῆς ψυχῆς δυνάμεις τήν τε θρεπτικὴν καὶ τὴν αἰσθητικήν.

(3) It is used of both (a) reason and (6) sensation.

(2) Quod det. pot. insid. 23 (i. 207) ἀνθρώπου δὲ ψυχὴν ὀνομάζει πνεῦμα,
ἄνθρωπον od τὸ σύγκριμα καλῶν ὡς ἔφην ἀλλὰ τὸ θεοειδὲς ἐκεῖνο δημιούργημα
ᾧ λογίζομεθα.

(6) De profugts 32 (i. 5613). Each of the senses owes its activity
to the πνεῦμα which the mind infuses into it, τὸ μὲν ὁρατικὸν πνεῦμα
τείνοντος els ὄμματα, τὸ δὲ ἀκουστικὸν eis οὖς, εἰς δὲ μυκτῆρας τὸ ὀσφρήσεως,
τὸ δὲ αὖ γεύσεως εἰς στόμα καὶ τὸ ἁφῆς εἰς ἅπασαν τὴν ἐπιφάνειαν.

Leg. Alleg. i. 13 (i. 51) God Himself breathes only into the
highest part of man, and not into the second rank of human

IN PHILO. 127

. - a a
faculties : ὑπὸ τίνος οὖν καὶ ταῦτα ἐνεπνεύσθη ; ὑπὸ τοῦ vod δηλονότι οὗ
γὰρ μέτεσχεν ὃ νοῦς παρὰ τοῦ θεοῦ τούτου μεταδίδωσι τῷ ἀλόγῳ μέρει τῆς

ψυχῆς, ὥστε τὸν μὲν νοῦν ἐψυχῶσθαι ὑπὸ θεοῦ, τὸ δὲ ἄλογον ὑπὸ τοῦ νοῦ.

(4) So far, the senses in which Philo uses πνεῦμα are
senses in which it was also found in current Greek philo-
sophy. To these senses he added another which comes
not from philosophy but from theology, and is expressly
based on the statement of Moses that God breathed into
man the ‘ breath’ of life. So that while, in some passages,
by using the current philosophical language which spoke
of πνεῦμα as the essence of mind, he implies that mind
could not exist without it, he elsewhere implies that mind
existed anterior to it and may now exist without it. He
speaks of πνεῦμα being infused into mind by a special
act of God, or, by another metaphor, of mind being drawn
up to God so as to be in direct contact with Him and
moulded by Him.

: : 3 a ’

Leg. Alleg. i. 13 (i. 50) τρία γὰρ εἶναι Sei, τὸ ἐμπνέον, τὸ δεχόμενον,

A > , ᾿Ξ A ‘ > , > A ε , A δὲ ὃ ’ὔ e ~ A A

TO ἐμπνεόμενον᾽ τὸ μὲν ἐμπνέον ἐστὶν ὁ θεός, τὸ δὲ δεχόμενον 6 νοῦς, τὸ δὲ

“ σ a

ἐμπνεόμενον TO πνεῦμα. τί οὖν ἐκ τούτων συνάγεται ἕνωσις γίνεται τῶν

“ , “a “ \ δ ΜῈ: “ ’ A a , ,

τριῶν, τείνοντος τοῦ θεοῦ τὴν ἀφ᾽ ἑαυτοῦ δύναμιν διὰ τοῦ μέσου πνεύματος

5A a ¢ , , μά aA of ” > a , = a, a

ἄχρι τοῦ ὑποκειμένου, Tivos ἕνεκα ἢ ὅπως ἔννοιαν αὐτοῦ λαβώμεν ; ἐπεὶ πῶς

9. A ,

ἂν ἐνόησεν ἡ Ψυχὴ θεὸν εἰ μὴ ἐνέπνευσε Kal ἥψατο αὐτῆς κατὰ δύναμιν ; ov

γὰρ ἂν ἐπετόλμησε τοσοῦτον ἀναδραμεῖν ὁ ἀνθρώπινος νοῦς ὡς ἀντιλαβέσθαι

a , > \ 2 8 Ε A δι. 2 ς , ¢ > A

θεοῦ φύσεως εἰ μὴ αὐτὸς ὁ θεὸς ἀνέσπασεν αὐτὸν πρὸς ἑαυτόν, ὡς ἐνὴν
> U “ > 5 a ‘ 2.7? \ A > A nd

ἀνθρώπινον νοῦν ἀνασπασθῆναι καὶ ἐτύπωσε κατὰ τὰς ἐφικτὰς νοηθῆναι

δυνάμεις.

(5) The conception of this special form οἵ πνεῦμα seems
to be required on the one hand by philosophy in order to
account for the fact that some men have a knowledge or
intellectual power which others have not, and on the other
hand by theology, since the Pentateuch speaks of men being
filled, in some special sense, by a divine spirit. The word
is therefore used for ‘the pure science of which every wise
man is a partaker,’ and especially for the knowledge of

128 PSYCHOLOGICAL TERMS

God: and it is sometimes regarded, especially in treatises
which probably belong to a generation subsequent to
Philo, as an external force acting upon men and leading
them to the knowledge of God.

(a) De Gigant. 5 (i. 265) λέγεται δὲ θεοῦ mvedpa.... καθ᾽ ἕτερον δὲ
τρόπον ἡ ἀκήρατος ἐπιστήμη ἧς πᾶς ὁ σοφὸς εἰκότως μετέχει (the instance
given is that of Bezalel, who was filled πνεύματος θείου, σοφίας,
συνέσεως, ἐπιστήμης, Exod. 31. 3).

Vila Mosts 3. 36 (ii. 176) ὁ γὰρ νοῦς οὐκ ἂν οὕτως εὐσκόπως εὐθυβό-
λησεν εἰ μὴ καὶ θεῖον ἦν πνεῦμα τὸ ποδηγετοῦν πρὸς αὐτὴν τὴν ἀλήθειαν.

De Somnits 2. 38 (i. 692) ὑπηχεῖ δέ μοι πάλιν τὸ εἰωθὸς ἀφανῶς
ἐνομιλεῖν πνεῦμα ἀόρατον καί φησιν" ὦ οὗτος, ἔοικας ἀνεπιστήμων εἶναι καὶ
μεγάλου καὶ περιμαχήτου πράγματος... .. ἴσθι δή, γενναῖε, ὅτι θεὸς μόνος ἡ
ἀψευδεστάτη καὶ πρὸς ἀλήθειάν ἐστιν εἰρήνη ἡ δὲ γεννητὴ καὶ φθαρτὴ οὐσία

πᾶσα συνέχης πόλεμος.

It follows that πνεῦμα in its theological as well as in its
philosophical sense, is not a part of human nature but
a force that acts upon it and within it. The dichotomy
of human nature remains. There is a single body with
many members; there is a single mind with many func-
tions. But the mind may be drawn in either of two ways,
yielding to the allurements of pleasure or to the special
force of the divine spirit. There are thus two kinds of
men. (a) On the one hand, though all men have mind
and, so far, have an element within them which is not
merely spirit but divine spirit, yet in another sense there
are men in whom the divine spirit does not abide. (6) On
the other hand there are the prophets, men in whom the
manifestation of the special force of the divine spirit is
so strong that the human mind for a time migrates from
them, ‘the sun of the reason sets, and in the darkness of
the reason the divine spirit carries them whither he wills.
In other words, just as, though the material world is held
together, and animals live, by virtue of a πνεῦμα, and yet
men are differentiated from animals by the presence of

IN PHILO. 129

a higher degree or special form of πνεῦμα: so men are
differentiated from one another by the presence of a still
higher degree or more special form of it. The conception
becomes more intelligible if it be remembered that all the
forms of πνεῦμα are regarded as being material, being in
fact different degrees of the purity or rarefaction of the
air. The lowest form is moist air near the surface of the
earth, the highest is the clear ether beyond the starry fir-
mament. (c) It must also be noted that Philo does not
confine the expression πνεῦμα θεοῦ to the highest form, but,
following Genesis I. 2, applies it to the lowest.

(2) De Gigant. 5 (i. 265) ἐν δὴ τοῖς τοιούτοις (2.6. in men of
pleasure) ἀμήχανον τὸ τοῦ θεοῦ καταμεῖναι καὶ διαιωνίσαι πνεῦμα ὡς δηλοῖ
καὶ αὐτὸς ὁ νομοθέτης" εἶπε, γάρ, φησί, κύριος ὁ θεός" οὐ καταμενεῖ τὸ
πνεῦμά μου ἐν τοῖς ἀνθρώποις εἰς τὸν αἰῶνα διὰ τὸ εἶναι αὐτοὺς σάρκας.
μένει μὲν γὰρ ἔστιν ὅτε καταμένει δὲ οὐδ᾽ εἰς ἅπαν παρὰ τοῖς πολλοῖς
ἡμῖν.

(6) Quis rer. divin, heres 53 (i. 511) τῷ δὲ προφητικῷ γένει φιλεῖ
τοῦτο συμβαίνειν ἐξοικίζεται μὲν yap ἐν ἡμῖν ὁ νοῦς κατὰ τὴν τοῦ θείου
πνεύματος ἄφιξιν, κατὰ δὲ μετανάστασιν αὐτοῦ πάλιν εἰσοικίζεται' θέμις γὰρ
οὐκ ἔστι θνητὸν ἀθανάτῳ συνοικῆσαι. διὰ τοῦτο ἡ δύσις τοῦ λογισμοῦ καὶ
τὸ περὶ αὐτὸν σκότος ἔκστασιν καὶ θεοφόρητον μανίαν ἐγέννησε,

(¢) De Gigant. 5 (i. 265) λέγεται δὲ θεοῦ πνεῦμα καθ᾽ ἕνα μὲν τρόπον
ὁ ῥέων ἀὴρ ἐπὶ γῆς, τρίτον στοιχεῖον ἐποιχούμενον ὕδατι, παρ᾽ ὅ φησιν ἐν τῇ

, “ = 3 ΄ » / a Oo
κοσμοποιίᾳ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος,

General Results,

The chief importance of this discussion of the psycho-
logical terms of the Septuagint and Philo is in relation
to the New Testament. It will be clear that the fine
distinctions which are sometimes drawn between them in
New Testament exegesis.are not supported by their use
in contemporary Greek. Into the large subject of the
psychological ideas of the several writers of the New
Testament as indicated by the use of psychological terms

K

130 PSYCHOLOGICAL TERMS IN PHILO.

I do not propose now to enter: but I believe that two
points may be clearly gathered from the facts which have
been mentioned,—
(1) That the use of such terms in the Synoptic Gospels
is closely allied to their use in the Septuagint.
(2) That the use of such terms in 5. Paul differs in
essential respects from the use of them in
Philo, and that consequently the endeavour to
interpret Pauline by Philonean psychology falls
to the ground.

IV. ON EARLY QUOTATIONS FROM
THE SEPTUAGINT.

THE textual criticism of the LXX. is a subject which
has hitherto received but slight attention from scholars.
It has naturally been postponed to that of the New Tes-
tament: and on even the textual criticism of the New
Testament it is probable that by no means the last word
has been said. The materials have been collected, and
are being collected, with singular care: but, so far from
the final inductions having been made, the principles on
which they should be made have not yet been finally
determined.

In the case of the LXX. we are at least one step further
back. The materials have yet to be collected. They are
of three kinds (i) Greek MSS., (ii) Versions, (iii) Quotations.

i. The MSS. of the whole or parts of the LXX. enu-
merated by Holmes and Parsons, and wholly or partially
collated for their great Thesaurus!, amount to 313, of
which 13 are uncials. Since the publication of that work
many additional MSS. have come to light, and among
them several uncials of great importance: of the 29 MSS.,

including fragments, in Lagarde’s list of MSS. written

:

before A.D. 10007, 13 were unknown to Holmes and
Parsons. The addition of this new material to the appa-
ratus criticus would be a work of moderate compass, if

1 Vetus Testamentum Graecum cum varits lectionibus : Editionem a Roberto

Holmes inchoatam continuavit Jacobus Parsons: Oxonii, MDCCXCVIII-
MDCCCXXVII,

ἢ Lagarde, Genesis Graece (Lipsiae, 1868), pp. 10-16.
K 2

132 ON EARLY QUOTATIONS

the existing basis were trustworthy: but it is unfortunately
the case that Holmes and Parsons entrusted no small part
of the task of collation to careless or incompetent hands:
consequently before any final inductions can be made the
whole of the MSS. must be collated afresh.

The extent and nature of the deficiencies in Holmes and Parsons
will be seen from the following comparison of a few verses, chosen
at random, of the collations made for Holmes and Parsons with
the collations made by Lagarde.

The passage chosen is Gen. xxvii. 1-20: in it Holmes and
Parsons mention various readings from, and must therefore be
presumed to have collated, 36 cursives: of these Lagarde has
collated ‘three, viz. a Munich MS., H. and P. No. 25; a Venice
MS., H. and P., No. 122; and a Vienna MS., H. and P., No. 130.
This more accurate collation requires the following additions to be
made to the apparatus criticus of the Oxford edition.

v. 1: Cod. 130 reads Ἰσαὰκ for ‘Eoad, and omits υἱέ μου καὶ εἶπεν
ἰδοὺ ἐγὼ καὶ εἶπεν :

v. 4: Cod. 25 εὐλογήσει.

v. 5: Cod. 122 ἤκουε for ἤκουσε : 130 ᾿Ισαὰκ λαλοῦντος.

v. 6: Cod. 122 omits rod before ᾿Ιακώβ : 130 reads ἰδοὺ for ἴδε.

v. 9: Cod. 130 adds re after ἁπαλούς.

v. 10: Cod. 25 εὐλογήσει. .

v.14: Cod. 130 adds αὐτοῦ after τῇ μητρὶ and reads καθὼς for
καθά,

v. 15: Codd. 122, 130 omit αὐτὴν after ἐνέδυσεν.

v. 16: Codd. 25, 130 read ἔθηκεν ἐπὶ ra γυμνά, omitting ἐπὶ τοὺς
βραχίονας αὐτοῦ καί.

v. τ8: Cod. 122 has ἔνεγκε for εἰσήνεγκε.

v. 19: Cod. 25 καὶ πεποίηκα : 122 omits ἀπό.

This comparison gives eighteen corrections in the space of
twenty verses in one-twelfth of the MSS. collated.

To these corrections of MSS. which were actually collated may
be added, as an example of the additions which may be expected
from a further examination of the MSS., Lagarde’s collation of the
same passage in the Zittau MS. which Holmes and Parsons men-
tion in their list as No. 44, and which was partly collated for their
edition, but of which no various readings appear in Genesis.

FROM THE SEPTUAGINT. 133

The following is the collation of the Zittau MS. :—

V. I: τὸν υἱὸν αὐτοῦ Ἡσαῶ : om. μου after υἱέ.

ν. 2: OM. εἶπε δὲ αὐτῷ Ἰσαάκ : ἰδοὺ ἐγὼ γεγήρηκα.

ν. 4: εὐλογήσει : πρὶν ἤ.

v. 6: Ρεβέκκα δὲ ἤκουσε λαλοῦντος ταῦτα καί : OM. τοῦ before Ἰακώβ :
νεώτερον for ἐλάσσω : ἐγὼ ἤκουσα : λαλοῦντος τοῦ πατρός Gov: OM. τὸν
ἀδελφόν σου.

v. 7: καὶ for va: με ἀποθανεῖν.

v. 8: om. pov after υἱέ,

WV. 9-[0Ὸ : OM. ὡς φιλεῖ καὶ εἰσοίσεις τῷ πατρί cov.

Vv. 10: OM, εὐλογήσει : OM. αὐτοῦ.

V. II: OM. πρὸς Ρεβέκκαν τὴν μητέρα αὐτοῦ and Ἡσαῦ.

12 : OM. ἐπ᾽.

13: ἄκουσον for ἐπάκουσον.

14: τῇ μητρὶ αὐτοῦ : καθὼς for καθά.
15: Om. αὐτὴν after ἐνέδυσεν.

16: περὶ τοὺς βραχίονας.

18: καὶ εἶπε for εἶπε δέ.

Ἐς τὺ ae

19 : τῷ πατρὶ αὐτοῦ : ἐποίησα : OM. ἀπὸ τῆς θήρας μου.

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 2, 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 Coislin 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 248, 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

1 5, Hieron. <Afol. adv. Ruffin. Tom. ii. p. 522.

* It is unnecessary to repeat here the details respecting Lucian’s edition
which are clearly and exhaustively given by Dr. Field, Prolegomenain Hexapla ἢ
Origenis, pp. lxxxvi σφ.

FROM THE SEPTUAGINT. 135

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 ΒΕ). 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 griecht-
schen tibersezung 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 Aencid, or like the New Testament, there
is a presumption that the scribe would endeavour 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. 137

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 ὦ 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 idioms, 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 Ὁ
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. (1) The
MSS. readings of a given passage may be compared with
the quotations of it: the special use of this method is
twofold: (4) it enables us to classify MSS., and to estimate
their value, according as they do or do not agree with
such early quotations; (4) 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:
(a2) it enables us to ascertain approximately the text
which was in use in his time; (ὁ) 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.

(1) 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; (4) an account of passages in which it is

FROM THE SEPTUAGINT. 139

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.

(2) 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 list
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=19, m=25 (in Lagarde’s later
notation, not in his Gemeszs Graece, m= 93), X=29, Ζ2ΞΞ 44.
y=122, t=130, r=135. The Codex Alexandrinus is usually
here denoted by A instead of by the numeral III; and the Bodleian
Codex of Genesis (Auct. T. infi. 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, Bidliorum Sacrorum
Latinae Verstones antiquae, Remis, 1743.

140 ON EARLY QUOTATIONS

1. Quotations from Genesis and Exodus.
GENESIS i. I, 2.

> > a ἢ» Bei ε : ’ > ᾿ ᾿ ‘ a ε ‘ . 8 2F

En ἀρχῇ ἐποίηςεν ὁ θεὸς TON OYPANON Kal THN γῆν" ἡ δὲ γὴ AN AOpaTOC
καὶ AKATAGKEYAGTOC Kal GKOTOC ἐπάνω THC ABYCCOY’ Kal πνεῦμὰ θεοῦ ἐπεφέ -
Ρετο ἐπάνω TOY YAaTOC.

Cod. 75 σκότος + ἦν, Codd. 68, 120, 121 σκότος + ἐπέκειτο.

Philo Quzs rer. divin. heres 24 (i. 490) ἐν ἀρχῇ ἐποίησεν : id. de
Mundi Optf. 7 (i. 5) ἐν ἀρχῇ . . . . τὴν yv=R.: id. de Incorrupi.
Mundt 5 (ii. 491) ἐν ἀρχῇ. . . . . dxatracxevacros=R.: id. de
Mundi Opif. 9 (i. 7) σκότος ἣν ἐπάνω τῆς ἀβύσσου: id. Leg.
Alleg. i. 13 (i. 50), de Gagant. 6 (i. 265) καὶ πνεῦμα... ὕδατος

Justin M. Afol. i. 59=R. except τῶν ὑδάτων : id. Apol. i. 64 has

the variant ἐπιφερομένου (probably a scribe’s error for emupe-
ρόμενον) as well as τῶν ὑδάτων.

The insertion of ἦν after σκότος is supported by the early
Latin versions, all of which have ‘tenebrae eranf:’ its omis-
sion may be due to a Hebraizing revision of which there are
further traces (a) in Justin’s substitution of ἐπιφερόμενον (NEMS
pres. part.) for ἐπεφέρετο, (6) in his use of the plural τῶν ὑδάτων
(O°97) which is supported by χερί. Theod. 44, Clem. Alex. ed.
Pott p. 980, and by the Latin ‘super aguas’ of Tertull. de Baptismo
3, 4 pp. 256, 257, adv. Hermog. 32 p. 282, adv. Mare. 4. 26 p.
546: on the other hand, August. de Gen. c. Manich. i. 5 (i. 648),
de Gen. ad litt. τ. 11, 13,.14 (iii. 120, 121), Serm. 226 (82) (v. 972),
and Philastr. 109 p. 110 have ‘super aguam.’

GENESIS i. 4; 5.

Kai εἶδεν ὁ θεὸς TO φῶο ὅτι KAAON’ Kai διεχώριςεν ὁ θεὸς ANA MEGON TOY
φωτὸς κἀὶ ANA MEGON TOY GKOTOYC’ Kai EKAAEGEN ὁ θεὸο TO φῶο HMEPAN Kai
GKOTOC EKAAEGE νύκτ᾽ Kai ἐγένετο EGTIEPA Kai ἐγένετο πρωὶ HMEPA Mid.

The variations of the MSS. are merely orthographical.

Philo de Somnits i. 13 (i. 632) διεχώρισεν. . .. oxdrous=R.: id.
Quis rer. divin. heres 33 (i. 496) καὶ διεχώρισεν ... , voxra=R,
except that 6 θεὸς is omitted after ἐκάλεσεν, and ἐκάλεσε after
σκότος: id. de Mundi Opif. 9 (i. 7) ἑσπέρα τε καὶ mpwia (07s) :
zbid. rod χρόνου μέτρον ἀπετελεῖτο εὐθὺς ὃ καὶ ἡμέραν ὁ ποιῶν ἐκάλεσε

FROM THE SEPTUAGINT. 141

καὶ ἡμέραν οὐχὶ πρώτην ἀλλὰ μίαν ἣ λέλεκται οὕτως διὰ τὴν τοῦ νοητοῦ
κόσμου μόνωσιν μοναδικὴν ἔχοντος φύσιν (cf. Joseph. Anéf. τ. 1 καὶ
αὕτη μὲν ἂν εἴη ἡ πρώτη ἡμέρα Μωῦσῆς δὲ αὐτὴν μίαν εἶπε).

GENEsIs i. 9.
Kai εἶπεν ὃ θεὸο ςγνάχθήτω TO YAWP TO ὑποκάτω TOY OY¥PANOY εἰς ςγνὰ-
γωγὴν MIAN Kai ὀφθήτω ἡ ZHPA.
Philo de Mundi Opzf. 11 (i. 8) προστάττει ὁ θεὸς. ... τὸ μὲν ὕδωρ
. 2+. emeovvaxOnva.... τὴν δὲ ξηρὰν ἀναφανῆναι.
Philo’s quotation is indirect: but ἀναφανῆναι is supported by the
Latin ‘appareat’ in S. August. de Gen. c. Manich. i. 12 (i. 652),

while the MSS. reading ὀφθήτω is supported by Tertull. c. Hermog.
29 p. 243, ‘videatur arida.’

GENESIS i. Io.
Kai TA GYGTHMATA τῶν ὑδάτων EKAAECE BadAccac.
Philo de Mundi ΟΡ, 11 (i. 8) τὴν μὲν ξηρὰν καλῶν γῆν τὸ δὲ ἀπο-
κριθὲν ὕδωρ θάλασσαν.
Philo’s use of the singular θάλασσαν 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 θάλασσαν, or the singular to a Hellenizing version of an
original θαλάσσας (0%).

GENESIs i. 24.

“EZarareT@ ἡ γῆ ψυχὴν Z@GAN KATA γένος TETPATIOAA Kai ἑρπετὰ Kai OHPia
THC γῆς KATA γένοο.

So Codd. A, X,-16, 68, 72, 73, 77, 120, 121, 128, 129. Cod,
76 ζῶσαν + καὶ τὰ κτήνη καὶ πάντα τὰ ἑρπετὰ τῆς γῆς : Cod. 75
0m. κατὰ γένος .... τῆς γῆς: Cod. 55 om. κατὰ γένος prior. :
Cod. 59 καὶ τετράποδα : Cod. 135 (1) om. καί ante θηρία : Cod.
E om. καὶ θηρία: Cod. 108 om. τῆς γῆς: Codd. 15, 17, 19,
20, 25, 37, 55, 56, 61, 63, 106, 107, 108, 134, 135, Z, τῆς
γῆς + καὶ τὰ κτήνη καὶ πάντα τὰ ἑρπετὰ τῆς γῆς : Cod. 74 τῆς γῆς
“ καὶ πάντα τὰ ἑρπετά : post κατὰ γένος poster. Codd. 14, 31,
32, 78, 79, 131, t, add. καὶ τὰ κτήνη κατὰ γένος καὶ πάντα τὰ
ἑρπετὰ τῆς γῆς κατὰ γένος : Cod. 25 add. καὶ πάντα τὰ ἑρπετὰ τῆς
γῆς κατὰ γένος : Cod. 83 add. καὶ τὰ κτήνη κατὰ γένος : Cod. z
add. καὶ τὰ κτήνη καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος.

142 ON EARLY QUOTATIONS

Philo de Mundi Opif. 21 (i. 14) ἐξαγαγέτω ἡ γῆ κτήνη καὶ “θηρία καὶ
ἑρπετὰ καθ᾽ ἕκαστον γένος : id. Leg. Alleg. 2. 4 (i. 69) ἐξαγαγέτω
... + Onpia=R.

Tertull. c. Hermog. 22, Ὁ. 241, ‘ producat terra animam viventem
secundum genus quadrupedia et repentia et bestias terrae
secundum genus ipsorum ’: 2014. 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 5, August. de Gen. ad litt. hi.
tmperf. 53 (iii. 111) and de Gen. ad itt. 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 τετράποδα was substituted for
the more usual κτήνη as the translation of 12032. That the two
wards 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 τετράποδα came in as an early gloss or
targum to emphasise the distinction between the ‘ winged fowls’
of v. 21 and the land animals (ra χερσαῖα Philo i. 14) which were
not created until the following day. This hypothesis that κτήνη
rather than τετράποδα was the original word is confirmed by the
quotation of the passage in S, Basil 7 Hexaem. Hom. ix. 2 (i. 81)
ἐξαγαγέτω ἡ γῆ Ψυχὴν ζῶσαν κτηνῶν καὶ θηρίων καὶ ἑρπετῶν, and in 8.
Cyril of Jerusalem Cavech. 9. 13, p. 132 θηρία καὶ κτήνη καὶ ἑρπετὰ
κατὰ γένος. ‘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 τετράποδα in some copies and κτήνη in
others, and not noticing, or not knowing, that they were both
admissible translations of the same Hebrew word, combined the
phrases, adding after τῆς γῆς, or after κατὰ γένος, either the words καὶ
τὰ κτήνη What would give the original of Augustine’s quotation ‘et
pecora,’ or the words καὶ τὰ κτήνη καὶ πάντα τὰ ἑρπετά, which are
found in many cursives and are evidently the basis of the Latin
‘et pecora secundum genus et omnia reptilia.’

GENESIS i. 26.

Ποιήςωμεν ἄνθρωπον KAT EIKONA HMETEPAN Kai KAO ὁμοίωςιν.

So all Codd,
Philo de Mundi Opif. 24 (i. 17) and de confus. ling. 35 (i. 432)

FROM THE SEPTUAGINT, 143

ποίησωμεν ἄνθρωπον : id. de Mundi Opif. 24 (i. 16) moujoopev
ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν : 1014. ο. 23....
προσεπεσημήνατο εἰπὼν τῷ κατ᾽ εἰκόνα τὸ καθ᾽ ὁμοίωσιν εἰς ἔμφασιν
ἀκριβοῦς ἐκμαγείου τρανὸν τύπον ἔχοντος : id. de mutat. nom. 4 (i.
583) ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν : id. de confus. ling.
33 (i. 430) ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ'
ὁμοίωσιν.

Clem. R. i. 33 ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμε-
τέραν : Barnab. 5 ποιήσωμεν κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμετέραν :
id. 6 ποιήσωμεν κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον:
Justin Μ. Tryph. 62=R.: Clem. Alex. Paedag. i. 12, p. 156
ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα καὶ καθ᾽ ὁμοίωσιν ἡμῶν : id. Strom.
55, Ρ. 662 .... Kar’ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν.

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. τ. 28 (ii. 35) ‘ad imaginem nostram et secundum simili-
tudinem.’

The passage is critically interesting on several grounds:

(1) 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. 23.1, 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 2” Joann. 13. 28 (iv. 238) κατ᾽ εἰκόνα ἡμετέραν
καὶ καθ᾽ ὁμοίωσιν ἡμετέραν : 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.

Kai ἐποίηςεν ὃ θεὸς TON ἄνθρωπον KAT εἰκόνὰ θεοῦ ETTOIHGEN δύτόν᾽
APGEN Kai θῆλγ ἐποίηςεν ayToYc.

Cod. 135 (τ) τὸν ἄνθρωπον + ἐν εἰκόνι αὐτοῦ.

144 ON EARLY QUOTATIONS

Philo Leg. Alleg. iii. 31 (i. 106) καὶ ἐποίησεν 6 θεὸς τὸν ἄνθρωπον
κατ᾽ εἰκόνα θεοῦ : id. de Somniis i. 13 (i. 632) ἐποίησεν... . adrév=
R.: id. Ques rer. divin. heres 33 (i. 496) ἐποίησε... . abrovs=
R.: id. 2b¢d. 49 (i. 506) ἐποίησε, γάρ, φησίν, ὁ θεὸς τὸν ἄνθρωπον,
οὐκ εἰκόνα ἀλλὰ κατ᾽ εἰκόνα, Where it is conceivable that there
may be an implied criticism of Wisdom 2. 23 καὶ εἰκόνα τῆς
ἰδίας ἰδιότητος ἐποίησεν αὐτόν.

_ It is possible that the quotation in Philo i. 106, which connects
κατ᾽ εἰκόνα θεοῦ 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 κατ᾽ εἰκόνα θεοῦ [αὐτοῦ]: so Aquila
and Theodotion ἔκτισεν ὁ θεὸς σὺν [Theod. om.] τὸν ἄνθρωπον ἐν εἰκόνι
αὐτοῦ, ἐν εἰκόνι θεοῦ ἔκτισεν αὐτούς. 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 εἶδεν ὁ θεὸς TA TANTA OCA ETOIHGE Kai ἰδοὺ KAAA λίδν.

Cod. 19 om. ὃ θεός : Codd. E. 15, 19, 20, 25 (m), 75, 127, 129,
om. τά.

Philo de migrat. Abraham. 8 (i. 442) εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίη-
σεν: id. 2bed. 24 (i. 457) εἶδεν... .. λίανΞ Κ. : id. Quss rer. divin.
heres 32 (i. 495) εἶδεν 6 θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ ἀγαθὰ
σφόδρα (so Mangey: some MSS, πάντα).

Philo’s reading σφόδρα 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 Svzrach 39. 16 τὰ ἔργα
κυρίου πάντα ὅτι καλὰ σφόδρα : of its variant πάντα there is also a trace
in Gregory of Nyssa Hexaem. p. 84 (ed. Migne Patrol. Gr. XLIV)
who has ἰδοὺ τὰ πάντα καλὰ λίαν : so Philastrius 79, p. 74 ‘ ecce
enim omnza valde erant bona.’

GENESIS ii. I.
Kai ςγνετελέςθηςὰν ὁ OYpANOC Kai ἡ γῇ καὶ TAC ὁ KOGMOC ἀὐτών.
Codd. 19, 106, 107, 2, συνετελέσθη.
Philo Leg. Alleg. i. 1 (i. 48) Cod. Medic. καὶ ἐτελέσθησαν οἱ οὐρανοὶ

καὶ ἡ γῆ καὶ πᾶς 6 κόσμος αὐτῶν, Codd. rell.....% γῆ καὶ πᾶσαι ai
στρατιαὶ αὐτῶν.

The plural οἱ οὐρανοί is a closer translation of D%2Y than the

FROM THE SEPTUAGINT. 145

singular 6 οὐρανός : but the latter is the almost invariable form in
the LXX.: στρατιά (στρατιαῖ) and κόσμος are both found as transla-
tions of S3¥ but the former is more usual: hence it is probable
that an early form of the text had both οὐρανοί and στρατιαί : cf.
Neh. 9. 6, where the two words are used in combination to translate
the same Hebrew words as here, καὶ σοὶ προσκυνοῦσιν ai στρατιαὶ τῶν

οὐρανῶν.
GENESIS ii. 2, 3.

Kai ςγνετέλεςεν ὃ θεὸς EN TH ἡμέρὰ TH ἕκτῃ TA ἔργὰ ayTOY ἃ ETTOIHGE’ Kai
KATETIAYGE TH HMEPA TH EBAOMH ἀπὸ πάντων τῶν ἔργων AYTOY ὧν ἐποίηςε, Kai
εὐλόγηςεν ὁ θεὸς THN HMEPAN THN ἑβδόμην Kai HLIAGEN αὐτὴν OTE EN AYTH
KATETTAYGEN ἀπὸ πάντων τῶν ἔργων AYTOY ὧν HPZATO O θεὸο ποιῆςδι.

So Codd. A, X. 15, 25, 68, 72, 120, 128, 129, 130, 131.
Codd. 59, 79 om. ἐν before τῇ ἥμερᾳ: Codd. 37, 108, z κατέ-
παυσεν +6 beds: Codd. 16, 19, 38, 108 κατέπαυσεν ὁ θεὸς ἐν:
Codd. 14, 20, 31, 32, 55, 57, 73, 76, 77; 78, 79, 83, 106,
134, 135 κατέπαυσεν + ἐν.

Philo Leg. Alleg. i. 2 (i. 43, 44) καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ
τῇ ἕκτῃ ἔργον αὐτοῦ ὃ ἐποίησεν, but immediately afterwards, ὅταν
οὖν λέγῃ συνετέλεσεν ἕκτῃ ἡμέρᾳ τὰ ἔργα, νοητέον ὅτι οὐ πλῆθος
ἡμερῶν παραλαμβάνει τέλειον δὲ ἀριθμὸν τὸν ἕξ : 2014. i. 6, 7 (i. 46)
κατέπαυσεν οὖν τῇ ἑβδόμῃ ἡμέρᾳ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν
ἐποίησε .... καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν
αὐτήν... .. τὴν ἑβδόμην ηὐλόγησέ τε καὶ ἡγίασεν ὅτι ἐν αὐτῆ κατέ-
Tavoev ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι: id.
de postertt. Cain. 18 (i. 237) καὶ κατέπαυσεν 6 θεὸς ἐν τῇ ἡμέρᾳ
ἑβδόμῃ ἀπὸ πάντων... . ποιῆσαι [ἑβδόμῃ .. . moujoa=R. |.

Philo’s agreement with the LXX. in reading ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ
is remarkable because (1) most MSS. of the Masoretic text have
yawn Da ‘on the seventh day, (2) Aquila, Symmachus, and
Theodotion have τῇ ἑβδόμῃ, (3) Barnab. 15 has συνετέλεσεν τῇ [ Cod.
Sin.: Cod. Const. ἐν] ἡμέρᾳ τῇ ἑβδόμῃ καὶ κατέπαυσεν ἐν αὐτῇ The
early Latin versions agree, as usual, with the LXX.: and the first
indication of a variation is in Jerome ad Joc. (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. ‘"2W7 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’: buf
the use which Jerome Zc, 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 κατέπαυσεν ὃ θεὸς ἐν τῇ ἡμέρᾳ is supported not only
by several excellent MSS. of the LXX., but also by the Latin
version in Aug. de Gen. ad litt. 4. 1, 20, 37 (iii. 159, 166, 172)
‘requievit Deus 7m die septimo’: on the other hand, Irenaeus Vev.
Interpr. 5. 28. 3 (i. 327) and Ambrose ἄρα 44 (ii. 978) omit
‘Deus’: in Aug. c. Adimant. 1 (viii. 112) it is both inserted and
omitted in the same chapter.

GENESIS ii. 4, 5.

Αὕτη ἡ BiBAoc γενέζςεως οὐράνοῦ Kai γῆς ὅτε ἐγένετο A HMepa ETTOIHGE
κύριοο ὃ θεὸς τὸν OYPANON Kai τὴν γῆν Kai πᾶν χλωρὸν ἀγροῦ πρὸ TOY γενέ-
GOal ἐπὶ τῆο γῆς Kai πάντὰ χόρτον ἀγροῦ πρὸ τοῦ ANaTEiAal’ οὐ γὰρ ἔβρεξεν
ὁ θεὸς ἐπὶ THN γῆν Kai ἄνθρωποο οὐκ AN ἐργάζεςθδι aYTHN.

So Codd. 68, 120.

Cod. 75 ἡμέρα 9 ἐποίησε: Cod. 129 ἡ ἡμέρα 9 ἐποίησε: Codd. A
32, 38, 56, 57, 59, 72, 74, 107, 120, 128, 135 ἐποίησε κύριος
ὁ Oeds=R.: Codd. X. 14, 15, 16, 19, 20, 25 (m), 31, 37, 61,
73, 75, 79, 77, 78, 79, 82, 83, 106, 108, 127, 128, 129, 131,
134, tz, om. κύριος : Codd. X. (marg.), 19, 25 (m), 32, 57,
61, 73, 78, 79, 83, 108, 127 (marg.), 131, rt, ἔβρεξεν κύριος
ὁ θεός: Codd. III. 14, 15, 16, 20, 37, 38, 55, 56, 59, 68, 72,
74, 75, 76, 77, 82, 106, 107, 120, 121, 128, 129 om. κύριος
=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, Τί,
ἐργάζεσθαι τὴν γῆν.

All early Latin versions, e.g. S. Ambros. 21: Luc. 15 (i. 1464),

FROM THE SEPTOAGINT. 147

S. Aug. de Gen. c. Manich. 2. τ (i. 663) read ‘fecit Deus,’
not ‘Dominus Deus.’ S. Aug. 2224. has ‘ cum factus esset
dies quo fecit Deus,’ which supports the readings of Codd.
75, 129 ἡμέρα oF ἡ ἡμέρα.

Philo Leg. Alleg. i. 8 (i. 47) αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς
ὅτε ἐγένετο [Cod. Vat. ἐγένοντο] : id. de Mundi Opif. 44 (i. 30)
αὕτη ἡ BiBdos... . dvareikaa=R. except that κύριος is omitted
after ἐποίησε : id. Leg. Alleg. i. 9 (i. 47) 9 ἡμέρᾳ ἐποίησεν .. ..
ἐργάζεσθαι τὴν yiv=R. except that κύριος is also omitted, and
τὴν γῆν is read instead of αὐτήν : these readings are repeated in

the shorter citations which form the text of his commentary
in the following page.

GENESIS ii. 6.
ΠΠηγὴ δὲ ANEBAINEN ἐκ THC γῆς KAi ἐπότιζε πᾶν TO TIPOG@TION TAC γῆο.
Cod. 16 ἀπὸ τῆς γῆς.
Philo i. 31=R. except ἀπὸ τῆς γῆς : i. 249, 573=R.

ἀπό is more commonly used than ἐκ as a translation of 23, and
the uniform translation de zerra shows it to have been the reading
of the text from which the early Latin versions were made.

GENESIS ii. 7.

Kai ἔπλάςεν ὁ θεὸς TON ἄνθρωπον χοῦν ἀπὸ THC FHC’ κἀὶ ἐνεφύςηςεν εἰς
τὸ πρόςωπον AYTOY πνοὴν Ζζωῆο Kal ἐγένετο ὁ ἄνθρωποο EIC ψυχὴν ζῶςδν.

Codd. 15, 16, 18, 19, 31, 37, 59, 61, 68, 72, 75, 79, 82, 106,
107, 108, 120, 121, Z, xouv-+AaBor.

Philo de Mundi Opif. 46 (i. 32) ἔπλασεν ὁ θεὸς ἄνθρωπον χοῦν λαβὼν
ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν eis τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς (but
in the following commentary he interprets πνοήν by πνεῦμα,
τὸ yap ἐνεφύσησεν οὐδὲν ἦν ἕτερον ἢ πνεῦμα θεῖον ἀπὸ τῆς
μακαρίας καὶ εὐδαίμονος ἐκείνης φύσεως ἀποικίαν τὴν ἐνθάδε στειλά-
pevov...): id. Leg. Alleg. i. 12 (i. 50) καὶ ἔπλασεν... . ζῶσαν
=R. except that λαβών is added after χοῦν : (in the following
commentary he lays emphasis on the use of πνοήν instead of
πνεῦμα, πνοὴν δὲ ἀλλ᾽ οὐ πνεῦμα εἴρηκεν ὡς διαφορᾶς οὔσης" τὸ μὲν
γὰρ πνεῦμα νενόηται κατὰ τὴν ἰσχὺν καὶ εὐτονίαν καὶ δύναμιν ἡ δὲ
πνοὴ ὡς ἂν αὖρα τίς ἐστι καὶ ἀναθυμίασις ἠρεμαία καὶ πραεῖα) : id.
Leg. Alleg. iii. 55 (i. 119) ἐνεφύσησε γὰρ εἰς τὸ πρόσωπον αὐτοῦ
πνεῦμα ζωῆς ὁ θεὸς καὶ ἐγένετο 6 ἄνθρωπος εἰς ψυχὴν ζωῆς: id. Quod
det. pot. insid, 22 (i. 207) ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνεῦμα

L2

148 ON EARLY QUOTATIONS

ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν, where there is a
following commentary on the use of πνεῦμα): id, Quis rer.
divin. heres 11 (i. 481) ἐνεφύσησε γάρ, φησίν, ὁ ποιητὴς τῶν ὅλων
εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν
ζῶσαν (but the preceding remarks imply that either he read
πνεῦμα Or considered πνοήν to be its exact equivalent): id. de
planiat. Noe 5 (i. 332), and (ps.-Philo) de mundo 3 (ii. 606)

ἐνέπνευσε yap, φησίν, ὁ θεὸς εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς.

The variants which are found in Philo, ἐνέπνευσεν and ἐνεφύσησεν,
πνοήν and πνεῦμα, 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
sptravit 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 varies, cf. de Gen. ad litt. 6. 1 (iii. 197),
2b. 7. 5 (iii. 213), de Gen. c. Manich. 2. 10, 11 (i. 668, 669), 2151.
205 (146) ut supra, de Civit. Det 13. 24 (vii. 346). He regards
flatum as the more usual and correct word, and it is uniformly
used by Tertullian, who also avoids sfcravzt and zuspiravit, though
he varies between flavit, de Anima 26, p. 284, affavit, Hermog. 26,
31, pp. 242, 244, wnflavit, adv. Marc. 2. 4, p. 383, and zusufflavit,
de Resurr. carnis 5, p. 328. Spirztum is found in Ambrose zm
Ps. cxvtit, 10. 15 (i. 1091), de dono mort. c. 9 (i. 405), (but elsewhere
flatum), and in Hilar. 7 Ps. cxviit. p. 299.

Symmachus and Theodotion have ἔπνευσεν, Aquila has ἐνεφύ-
onoev; and the hypothesis that the two readings coexisted in the
earliest forms of the LXX. is supported by their combination in
Wisdom 15. 11, where there is an evident reference to this passage,
ὅτι ἠγνόησε τὸν πλάσαντα αὐτὸν καὶ τὸν ἐμπνεύσαντα αὐτῷ ψυχὴν ἐνερ-
γοῦσαν καὶ ἐμφυσήσαντα πνεῦμα ζωτικόν. It may be further noted that
ἐμπνεῖν is not elsewhere used to translate 15), but that ἐμφυσᾶν is
so used in Ezek. 22. 21: 37. 9: and that there is probably a
reference to this passage in S. John 20. 20 καὶ τοῦτο εἰπὼν ἐνεφύ-
.ongev καὶ λέγει αὐτοῖς λάβετε πνεῦμα ἅγιον : so also Justin M. Deal. 40
uses τοῦ ἐμφυσήματος in reference to Adam’s creation.

The addition of λαβών to χοῦν, 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. Jnterp. 4. 20. 1 (i. 253)
‘limum terrae accipiens’: and in a more expanded form Iren. 5.

FROM THE SEPTUAGINT. 149

15. I, 1. 311 ‘et sumpse¢ Dominus limum de terra et finxit homi-
nem’: Philastr. 97, p. 93 ‘et accepit Dominus terram de limo et
plasmavit hominem’: so Hilar. zz Ps. cxvitz. p. 299, Ambros. 77
Ps. cxviit. το. 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. 1. 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), λαβών was omitted, de Crvit. Det 24. 13 (vii. 345) ‘et formavit
Deus hominem pulverem de terra... . quod quidam planzus tnter-
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, szcut Graect
codices habent, unde in Latinam linguam scriptura ista conversa est.’

GENESIS ii. 8.

Kai ἐφύτεγςεν ὁ θεὸο TApAAEIGON EN” EAEM KATA ANATOAAC.

Codd. AE 16, 19, 20, 25 (m), 32, 55, 57; 59, 73, 77, 18» 79:
106, 127, 128, 131, 135 [ἢ not (r) Lag.], t, κύριος ὁ θεός.

Philo Leg. Alleg. i. 14 (i. 52), de plant. Noe 8 (i. 334), de confus.

ling. 14 (i. 414) καὶ ἐφύτευσεν .. . . dvarokds=R

The omission of κύριος is supported by the early Latin versions
(except 5. Aug. de docir. Christ. 3. 52 (iii. 62) ‘Dominus Deus,’
elsewhere simply ‘ Deus’). But it would be difficult to frame any
theory to account for the omission or insertion of κύριος in this
part of Genesis. For example, 17 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 wv. 4, 5, 7, 8, 9, 19, 21,
Cod. 106 agrees with them except as to v. 8, Cod. 108 (d) except
as to vv. 4, 5 and Cod. 19 (h) except as to wv. 5, 8. There is a
corresponding variety in the early Latin versions: but 77 is
uniformly translated by Jerome wherever it occurs, except in v, 16,
where the subject of 13") is continued from the preceding verse.

150 ON EARLY QUOTATIONS

GENESIS ii, 19.
Kai πᾶν ὃ ἐὰν ἐκάλεςεν αὐτὸ AAAM ψγχὴν ZOGAN τοῦτο ONOMA AYT@. —

Codd. AE, 38, 127, 129 αὐτοῦ, Codd. 15, 18, 37, 61, 72, 75,

106, 107, ΓΖ, αὐτοῖς.

Philo Leg. Alleg. ii. 4 (i. 68)=R.: id. de mutat. nom. 9 (i. 588)

ὃ ἂν ἐκάλεσεν ὁ Addy, τοῦτο ὄνομα τοῦ κληθέντος ἦν.

Philo’s reading τοῦ κληθέντος is epexegetical: but it confirms the
reading αὐτοῦ, which is further confirmed by the uniform ‘eus’ of
the early Latin.

GENESIS ii. 24.

“ENeKEN τούτου κἀτάλείψει ἄνθρωπος TON TIATEPA AYTOY KAI THN MHTEPA Kal
TPOGKOAAHOHGETAI πρὸς THN Γγνάϊκὰ ayTOY Kai EGONTAI οἱ AYO εἰο GAPKa
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, ΓΖ, μητέρα αὐτοῦ :
Codd. AD (Grab.) E 25 (m), 31, 59, 68, 83, 120, 121, rtz,
πρὸς τὴν γυναῖκα : Cod. A τῇ γυναικί,

Philo Leg. Adleg. ii. 14 (i. 75)=R., but omits αὐτοῦ after πατέρα:
id. de Gigant. 15 (i. 272)=R. except ἐγένοντο γάρ for καὶ ἔσον-
ται: id. Kragm. ap. Joann. Damasc. ii. 653, 654=R. except
δύο for οἱ δύο.

The omission of αὐτοῦ after πατέρα is supported by Codd. καὶ BDZ
and other authorities in Matt. 19. 5, and by Cod. Ὁ in Mark το. 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 αὐτοῦ
to μητέρα is supported by Codd. & DM and other authorities in
Mark ro. 7, but has against it all good MSS. in Matt. rg. 5, and
all the early Latin versions here. The reading τῇ γυναικί for πρὸς
τὴν γυναῖκα is supported by all uncial and most cursive MSS. in
Matt. 19. 5, and by Codd. ACLN in Mark το. 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 πρὸς τὴν γι, his commentary has the dative...
προσκολλᾶται καὶ ἑνοῦται τῇ αἰσθήσει (which is his exegesis of τῇ γυναικί)
εν οὐκ ἡ γυνὴ κολλᾶται τῷ ἀνδρί.

Ee ee ae hn

FROM THE SEPTUAGINT. 151

GENESIS iii. 15.

Kai ἔχθραν θήςζω ἀνὰ μέζον GOY κἀὶ ANA μέζον THC γγνδικὸς Kai ἀνὰ
MEGON τοῦ σπέρματός GOy κἀὶ ἀνὰ MEGON τοῦ σπέρμάτος ἀὐτῆςσ᾽ ἀὐτός ζοὺ
τηρήςει KEDAAHN Kai GY THPHGEIC AYTOY TITEPNAN.

So Codd. AE, 14, 15, 16, 18, 19, 20, 25 (m), 31, 32, 37, 38,
55, 59, 57, 59, 61, 64, 68, 72, 73, 74, 76, 77, 78, 79, 82,
83, 107, 108, 120, 121, 128, 129, 130 (t), 131, 134, 135
(r): Cod. 75 καὶ ἔχθραν θήσω ἀνὰ μέσον σοῦ καὶ ἀνὰ μέσον τοῦ
σπέρματος αὐτῆς" αὐτός σου τοιρήσει τὴν κεφαλὴν σοῦ δὲ αὐτοῦ τὴν

πτέρναν : Codd. 106, z, τηρήσῃ and τηρήσῃς.

Philo Leg. Alleg. iii. 21 (i. 99)=R. except that he omits ἀνὰ
μέσον before the second τοῦ σπέρματος: 2014. cc. 64-67 (i. 123,
124) he has the same omission, and the following comments :
(1) τήρει δὲ ὅτι οὐκ εἶπεν ‘ ἔχθραν θήσω σοὶ καὶ τῇ γυναικὶ ἀλλὰ ἀνὰ
μέσον σοῦ καὶ τῆς γυναικός, the Hebraistic repetition of ἀνὰ
μέσον being omitted: so also, a few lines below, τὸ δὲ ‘ ἀνὰ
μέσον τοῦ σπέρματός σου Kal τοῦ σπέρματος αὐτῆς ᾿ εἴρηται πάλιν
φυσικῶς. (2) Τὸ δὲ “αὐτός σου τηρήσει κεφαλὴν καὶ σὺ τηρήσεις
αὐτοῦ πτέρναν᾽ τῇ μὲν φωνῇ βαρβαρισμός ἐστι τῷ δὲ σημαινομένῳ
κατόρθωμα : and, a few lines below, the commentary leaves no
doubt that he read τηρήσει, since he explains it τὸ δὲ ‘ τηρήσει᾽
δύο δηλοῖ" ἕν μὲν τὸ οἷον διαφυλάξει καὶ διασώσει, ἕτερον δὲ τὸ ἴσον τῷ
ἐπιτηρήσει πρὸς ἀναίρεσιν.

Justin M. Z7ryph. 102 καὶ ἔχθραν θήσω ἀνὰ μέσον αὐτοῦ καὶ τῆς
γυναικὸς καὶ τοῦ σπέρματος αὐτοῦ καὶ τοῦ σπέρματος αὐτῆς.

The early Latin versions, e.g. Lucif. Calar. de S. Athanas. i. 1,
p. 67, ed. Hart., Ambros. de fug. saec. 7. 43 (i. 434) translate B®
by ‘ observabit,’ with the exceptions of Tert. de cult. fem. 1. 6, p.
152, Iren. Vet. Interp. 4. 40 who have ‘ calcabit’ In Cypr. Zestim.
2. 9, Ῥ. 74, the MSS. vary between ‘ calcavit’ (Codd. AB; so ed.
Hartel) and ‘observabit’ ‘ observavit,’ (Codd. LM; so ed. Fell).
Notwithstanding this variant the text of the LXX. seems to be
certain: the difficulty is in the interpretation: almost all Hebrew
scholars maintain that the Hebrew word requires some such
translation as that of Aquila προστρίψει or Symmachus θλίψει :
and in the only two other passages in which 5% occurs the
LXX. render it by ἐκτρίβειν, Job 9. 17, and καταπατεῖν Ps. 138

(139). 10.

152 . ON EARLY QUOTATIONS

GENESIS iv. 3.

Kai €reneto μεθ᾽ Hmepac ἤνεγκε Kain ἀπὸ TON καρπῶν THC FAC ByGIAN τῷ
Kypio.

Cod. 72 κυρίῳ τῷ θεῷ, Codd. Ἐς, 129 τῷ θεῷ.

Philo de sacrif. Abel. et Cain. 13 (i. 171) καὶ ἐγένετο μεθ᾽ ἡμέρας

ἤνεγκε Κάιν ἀπὸ τοῦ καρποῦ τῆς γῆς δῶρον τῷ Κυρίῳ.

It is clear from the comments which immediately follow this
‘ quotation, and also from p. 176, that Philo read, as all MSS. of
the LXX., ἀπὸ τῶν καρπῶν : the only other traces of the singular
are in Tertull. adv. Jud. 5, p. 187, Lucif. Calar. de S. Azhan. i. 1,
p. 67, ed. Hart. The substitution of δῶρον for θυσίαν does not
involve any change of meaning, the words being commonly inter-
changed in the LXX. as translations of 35, e.g. in the two
following verses of this passage: and in p. 180 Philo himself uses
θυσίαν in an indirect quotation of this passage rod Kaw μεθ᾽ ἡμέρας
φέροντος τὴν θυσίαν: the early Latin versions vary here, in sympathy
with the Greek, between ‘munus’ (‘munera’) Tert. adv. Jud. 5,
Ρ. 138, Ambros. de Cain οἱ Abel τ. ἢ (i. 195), and ‘ sacrificium ’
Lucif. Calar. pro S. Athan. τ. 1, p. 67.

The reading of Codd. E, 129, τῷ θεῷ, though not that of the
quotation in Philo, is supported by Heb. 11. 4 πλείονα θυσίαν "ABed
παρὰ Κάιν προσήνεγκεν to θεῷ : but in 1 Clem. Rom. 4 there is the
same difference as in the MSS. of the LXX. for Cod. A. reads
τῷ θεῷ, Cod. C. τῷ κυρίῳ.

GENESIS Vili. 21.
“Erkeitat ἡ διάνοιὰ TOY ἀνθρώπου ἐπιμελῶς ἐπὶ TA πονηρὰ EK νεότητος
AYTOY.
Codd. 61, 78 τῶν ἀνθρώπων, Cod. 83 om. ἐπιμελῶς, Codd. AE, 15,
20, 37, 55, 61, 64, 68, 74, 83, 120, 121, 129, 130, 134, Z,

om. αὐτοῦ.

Philo Quis rer. divin. heres 59 (i. 516)=R. but om. αὐτοῦ : id.
Lragm. ap. Joann. Monach, (ii. 663) ὅρα yap ais ἐγκεχάρακται
πάντων ἡ διάνοια ἐπιμελῶς.

The omission of αὐτοῦ is confirmed by the early Latin versions.

The words ἐγκεχάρακται ἡ διάνοια in the fragment of Philo are
remarkable as being an alternative translation of 2? ἜΣ) which

FROM THE SEPTUAGINT. 153

others rendered by τὸ πλάσμα τῆς καρδίας (Euseb. Emis. ὁ: -Caz.
Reg.=Procop. im Gen. p. 253, ap. Field’s Hexapla in loc.). ἔγκει-
ται ἐπιμελῶς are a gloss rather than a translation, and neither word
is elsewhere used to render ἽΝ) or its derivatives: and although
ἐγχαράσσειν, like ἔγκεισθαι, does not occur elsewhere in the LXX.,
yet the metaphor which it contains is in harmony with the other
translations of ὍΝ", e.g. πλάσσειν (frequently), καταπλάσσειν (Jer.

“Ὁ

I. 5), κατασκευάζειν (Is. 45. 7, 9), χωνεύειν (1 Kings 7. 3 (15)).

GENESIS ix. 25.
* Emikatapatoc Χἀνδὰν πάῖο οἰκέτης EGTAI τοῖο AAEAMOIC ayTOY.
Cod. 59 om. παῖς, Cod. 72 om. οἰκέτης.

Philo de sobrzet. 7 (i. 397) ἐπικατάρατος Χαναὰν παῖς οἰκέτης δοῦλος
δούλων ἔσται τοῖς ἀδελφοῖς αὐτοῦ, but 2014. 11 (i. 400)=R.

The text of Philo, i. 397 E, incorporates a gloss, δοῦλος δούλων,
which is Aquila’s translation of the Hebrew text here: it helps to
show that παῖς οἰκέτης are to be taken together as in the Old Latin,
Ambros. £9. 37 (ii. 931) ‘ servus domesticus erit fratribus suis.’

GENESIS ix. 27.

TTAatyNnat ὁ θεὸς τῷ ᾿[ἀφεθ Kai KATOIKHGAT@ EN τοῖο οἴκοιο TOY DHM’ καὶ
Γενηθήτω XANAAN TIAIC ayTOY.

Codd. plur. τοῖς σκηνώμασι rod [Codd. 15, 64, 106 om.] Σήμ:
Codd. D, 19, 58, 59, 108 ἔσται Χαναάν: Codd. AD, 31, 57,
58, 59, 71, 73, 75, 78, 83, 108, 128, 129, 130, Ir, αὐτῶν!
Codd. 14, 16, 18, 25 (m), 32, 38, 76, 77, 79, 131, 134, t,
αὐτῷ.
Philo de sobriet. 12 (i. 401)=R. except the last clause γενέσθω
Χαναὰν δοῦλος αὐτοῖς.

The texts from which the Old Latin versions were made
evidently varied between οἴκοις and σκηνώμασι, the former being
represented by ‘domibus’ in Ambros. de Woe 32 (i. 276), and the
latter by ‘ tabernaculis’ in Philastr. 121, p. 128. That Philo read
οἴκοις 15. Clear from his comment on the word p. 402.

Philo’s reading αὐτοῖς, which finds no support elsewhere, may be
due to the transcriber and not to Philo himself, since in comment-
ing upon it he substitutes the genitive, δοῦλον τὸν ἄφρονα τῶν τῆς
ἀρετῆς μεταποιουμένων, P. 403.

154 ON EARLY QUOTATIONS

GENESIS xii. I-3.

Kai εἶπε κύριος τῷ Αβρὰμ Ἔξελθε ἐκ THC γῆς Goy Kai ἐκ THC GyrreNetac
ςου Kai ἐκ τοῦ οἴκου τοῦ TaTpOc ςοὺ Kai δεῦρο εἰς THN γῆν AN AN Col δείξω"
καὶ ποιήζω Ge εἶς ἔθνος μέγὰ Kal εὐλογήζω Ge κἀὶ μεγάλγνῶ τὸ ONOMA ζοὺ
κἀὶ EGH εὐλογημένο. Kai εὐλογήςζω ToyC εὐλογοῦντάο Ge Kai TOYC KATAPw-
MENOYC GE KATAPAGOMAI” Kai ENEYAOTHOHGONTAI EN ςοὶ πᾶςδι ai myAai THe Hc.

Codd. A [D. Grabe], 15, 55, 74, 76, 129, 134 om. καὶ δεῦρο:
Codd. A [D. Grabe] E 14, 15, 16, 18, 25 (m), 57, 72, 73,
77, 78, 79, 82, 128, 129, 131, 135 (1), t, ἔσῃ εὐλογητός.

Philo de migrat. Abraham. 1 (i. 436) καὶ εἶπε... .. τῆς yas=R.
except (1) ἄπελθε for ἔξελθε, (2) om. καὶ δεῦρο, (3) εὐλογητός for
εὐλογήμενος : 1014. 16 (i. 449) μεγαλυνῶ τὸ ὄνομά σου : 1014. 19,
20, 21 (i. 453, 454) ἔσῃ γάρ, φησίν, εὐλογητός... .. εὐλογήσω,
φησί, τοὺς εὐλογοῦντάς σε καὶ τοὺς καταρωμένους σε καταράσομαι

. ἐνευλογηθήσονται ἔν σοι πᾶσαι ai φυλαὶ τῆς γῆς : id. Quzs
rer. divin. heres 56 (i. 513) εἶπε κύριος. . . . ἔθνος péya=R.
except πρός for δεῦρο εἰς. -

Acts 7. 3 καὶ εἶπε πρὸς αὐτόν, "Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγ-
γενείας σου καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω [Cod. 1) ἀπὸ τῆς
γῆς : Codd. BD καὶ τῆς συγγενείας σου: Cod. E add. post συγγε-
νείας σου, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου]. :

1 Clem. R. 10. 2 ἄπελθε ἐκ τῆς γῆς σου... . τῆς yys=R. except
(1) ἄπελθε for ἔξελθε, (2) om. καὶ δεῦρο, (3) εὐλογηθήσονται for
ἐνευλογηθήσονται.

The reading ἄπελθε, 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 ἐξέρχεσθαι
is very rarely, and not once in the Pentateuch, used to translate
τὸν, while ἀπέρχεσθαι is frequently so used (18 times in Genesis):
but in the quotation of this passage in Acts 7. 3 all the MSS. have
ἔξελθε, which however is followed in Cod. D by ἀπό.

The omission of καὶ δεῦρο is also supported both by Clement ἃ ¢.
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 εὐλογητός is emphasized by Philo i. 353 ἔσῃ γάρ,

φησίν, εὐλογητὸς οὐ μόνον εὐλογημένος, distinguishing the former as a
permanent and real quality, the latter as contingent on human
voices and opinions.

ee

FROM THE SEPTUAGINT. 155

Genesis xiv. 14 (xvii. 23).

᾿Ηριθμήςε Toye ἰλίογο οἰκογενεῖς ayTOY τριὰκοςίογο δέκὰ Kai ὀκτώ.
Cod. 129 om. καί : Codd. D (Gr.), 14 δέκα καὶ ὀκτὼ καὶ τριακο-
σίους : Codd. 15, 16, 18, 25 (m), 38, 55, 57; 59: 76, 177, 79s
82, 128, 131, 134, t, ὀκτὼ καὶ δέκα καὶ τριακοσίους : Cod. 78

. A a , ’
ὀκτὼ καὶ δέκα τριακοσίους.

Barn. 9 καὶ περιέτεμεν ᾿Αβραὰμ ἐκ τοῦ οἴκου αὐτοῦ [(οά. C om. ék....
αὐτοῦ} ἄνδρας δέκα ὀκτὼ [ita Codd. NC, cett. δέκα καὶ ὀκτὼ] καὶ
[Cod. p. om.] τριακοσίους.

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: ris οὖν ἡ δοθεῖσα αὐτῷ
γνῶσις ; μάθετε ὅτι τοὺς δεκαοκτὼ πρώτους καὶ διάστημα ποιήσας λέγει
τριακοσίους, τὸ δεκαοκτώ [ Codd. ben δέκα καὶ ὀκτώ ]" I δέκα, Ἡ ὀκτώ᾽
ἔχεις Ἰησοῦν [Cod. δὲ om. 1... ὀκτώ : Cod. C om. ἔχεις Ἴη.]}" ὅτι δὲ ὁ
σταῦρος ἐν τῷ T ἤμελλεν ἔχειν τὴν χάριν, λέγει καὶ τριακοσίους. δηλοῖ οὖν
τὸν μὲν Ἰησοῦν ἐν τοῖς δυσὶν γράμμασιν καὶ ἐν τῷ ἑνὶ τὸν σταῦρον, ‘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
(IHs0Y=). 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 (1) the numbers
were probably expressed by the symbols wr; (2) that, whether so
expressed or written in full, r or τριακοσίους 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 Hebraizing revision.

GENESIS xv. 5, 6.

*EZtirare δὲ αὐτὸν ἔξω Kai εἶπεν αὐτῷ, ἀνάβλεψον δὴ εἰς TON OYPANON Kai
APIOMHGON TOYC AGTEpac εἰ AYNHCH ἐξὰριθμῆςδι ayToyc’ Kai εἶπεν, οὕτως

156 ON EARLY QUOTATIONS

EGTAl TO σπερμὰ GOy* Kai ἐπίςτεγςεν “ABpam τῷ θεῷ Kai ἐλογίςθη αὐτῷ εἰς
AIKAIOGYNHN.

Codd. 15, 19, 37, 38, 61, 72, 77, 108, 129, 135 (τ), z, om. δή:

Codd. 19, 108 ἐπίστευσε δέ for καὶ ἐπίστευσε.

Philo Leg. Alleg. iii. 13 (i. 95) ἐξήγαγεν αὐτὸν ἔξω καὶ εἶπεν, ἀνάβλεψον
εἰς τὸν οὐρανὸν Kal ἀρίθμησον τοὺς ἀστέρας : id. Quis rer. divin.
heres 15-19 (i. 483-486) (15) ἐξήγαγεν ᾿αὐτὸν ἔξω καὶ εἶπεν
ἀνάβλεψον εἰς τὸν οὐρανόν... (16) ἐξήγαγεν αὐτὸν ἔξω (615)... ..
(17) ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας ἐὰν
δυνηθῇς ἐξαριθμῆσαι αὐτούς" οὕτως ἔσται τὸ σπέρμα σοῦ..... (19)
(εὖ δὲ τὸ φάναι) λογισθῆναι τὴν πίστιν εἰς δικαιοσύνην αὐτῷ : id. de
migrat. Abraham. 9 (i. 443) ἐπίστευσεν ᾿Αβραὰμ τῷ θεῷ : id. de
mutat. nomin. 33 (i. 605) ἐπίστευσε δὲ ᾿Αβραὰμ τῷ θεῷ καὶ ἐλογίσθη
αὐτῷ εἰς δικαιοσύνην,

Rom. 4. 8 (τί γὰρ ἡ γραφὴ λέγει) ἐπίστευσεν δὲ ᾿Αβραὰμ τῷ θεῷ καὶ
ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (so Codd. δὲ ABC αἰ : Codd. DFG
om. δέν.

Rom. 4. 18 (κατὰ τὸ εἰρημένον) οὕτως ἔσται τὸ σπέρμα σου.

Gal. 3. 6 καθὼς ᾿Αβραὰμ ἐπίστευσεν τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς
δικαιοσύνην.

James 2. 28 (καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα) ἐπίστευσεν δὲ ᾿Αβραὰμ
τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

1 Clem. Rom. 10. 6 ἐξήγαγε δὲ [Cod. A om. δὲ] ὁ θεὸς τὸν ᾿Αβραὰμ
καὶ εἶπεν αὐτῷ" ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἀρίθμησον τοὺς ἀστέρας
εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς" οὕτως ἔσται τὸ σπέρμα σου ἐπίστευσεν
δὲ ᾿Αβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

Justin Μ. Deal. 92 ἐπίστευσε δὲ τῷ θεῷ ᾿Αβραὰμ καὶ ἐλογίσθη αὐτῷ
εἰς δικαιοσύνην : 1014. 119 (ὃν γὰρ τρόπον ἐκεῖνος τῇ φωνῇ τοῦ θεοῦ)
ἐπίστευσε καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.

Philo’s omission of δή after ἀνάβλεψον is confirmed by 1 Clem.
Rom. 10. 6: which also agrees with Rom. 4. 3, James 2. 23,
Justin. M. Dead. 92 in reading ἐπίστευσε δέ. Though the variation
is exegetically unimportant, the consensus of five early quotations
as against all existing MSS. except 19 (Cod. Chisianus) and 108
(= Cod. Vatican. 330, which forms the basis of the Complutensian
edition) is a remarkable testimony to the text which those MSS.
contain.

The common origin of all the quotations is indicated by the fact
that they agree in translating the active, 72M, ‘he counted,’ by the
passive ἐλογίσθη.

Be ks oe De pal x.

FROM THE SEPTUAGINT. 157

GENESIS XV. 13, 14.

,

Γινώςκων γνώςῃ ὅτι πάροικον EGTal τὸ σπέρμὰ GOY ἐν γῇ οὐκ ἰδία καὶ
AOYAMGOYGIN AYTOYC Kai κἀκώςογςιν AYTOYC κἀὶ TATTEIN@GOYGIN AYTOYC τετρὰ-
KOGIA ἔτη" TO δὲ EONOC ᾧ EAN δογλεύςωςι! κρινῶ ἐγώ: μετὰ δὲ TaYTa ἐξελεύ-
CONTaI @A€ META ATTOCKEYHC TOAAHC.

Cod. 72 ἐν γῇ ἀλλοτρίᾳ: Cod. A, κακώσουσιν αὐτοὺς καὶ δουλώσουσιν
αὐτούς: Codd. X, 37, 61, 107, 108, Ζ, omit αὐτούς after κακώ-
σουσιν: Codd. 19, 72, 81, omit καὶ ram. αὐτούς: Codd, X, 19,
37, 15. 77; 106, 108, 129, 130, Z, ἔτη τετρακόσια: Codd. 14,
18, 19, 25 (m), 32, 57, 73) 75) 77, 78, 79, 131, t, καὶ τὸ

ἔθνος.

Philo Quzs rer, divin. heres 54 (i. 511) γινώσκων... ἰδίᾳ, ΞΕ Κ. :
2214. 55 (i. 512) τὸ δὲ ἔθνος... . . wodAjs,=R.

Acts 7. 6 ἔσται τὸ σπέρμα αὐτοῦ |Cod. ἐξ σοῦ] πάροικον ἐν γῇ ἀλλο-
τρίᾳ καὶ δουλώσουσιν αὐτὸ [Cod. D αὐτοὺς] καὶ κακώσουσιν [Cod. C
adds αὐτὸ] ἔτη τετρακόσια" καὶ τὸ ἔθνος, [Cod. C τὸ δὲ ἔθνος] ᾧ ἐὰν
δουλεύσουσιν [Codd. δὲ BE al. δουλεύσωσιν] κρινῶ ἐγώ, ὁ θεὸς εἶπεν,
καὶ μετὰ ταῦτα ἐξελεύσονται (καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳ τούτῳ).

The critical interest of the passage lies chiefly in the evident
tendency to harmonize the LXX. text and that of the Acts, which
is shown (a) in the MSS. of the LXX. (1) in the substitution of
ἀλλοτρίᾳ for οὐκ ἰδίᾳ, (2) in the omission of καὶ ταπεινώσουσιν
αὐτούς, (3) in the variant καὶ τό for τὸ δέ; (4) in the MSS. of the
Acts (1) in the substitution of σοῦ for αὐτοῦ, which is unquestionable,
inasmuch as αὐτῷ both precedes and follows, (2) in the addition
of αὐτούς and αὐτό to δουλώσουσιν and κακώσουσιν, (3) possibly in the
variants τὸ δέ for καὶ τό and δουλεύσωσιν for δουλεύσουσιν.

The quotation of the passage in Clementin. 3. 43, p. 48=R.
except in omitting αὐτούς after κακώσουσιν : but in the continuation
of the quotation it reads μετ᾽ εἰρήνης with AX, 14, 15, 19, 25 (m),
32, 37, 38, 55) 57, 73) 74, 76, 77, 78, 106, 107, 108, 129, 134,
rtz, and confirms the view that these words should be substituted
for the ἐν εἰρήνῃ of R.

GENESIS xviii. 1-3.

Ὥφθη δὲ ayT@ ὁ Gedc πρὸς TA Apyi τῇ MamBpH κἀθημένου αὐτοῦ ἐπὶ THC
OYpac τῆς ςκηνῆς ayTOY μεζημβρίδο᾽ ἀνάβλέψδο δὲ τοῖο ὀφθδλμοῖς δὐτοῦ
εἶδε Kai ἰδοὺ τρεῖς ἄνδρες εἱςτήκειζςὰν ἐπάνω aYTOY’ Kai ἰδὼν προζέδράμεν
εἰς GYNANTHGIN AYTOIC ἀπὸ THC θύρδο THC ςκηνῆς ayTOY Kai προζεκύνηςζεν

158 ON EARLY QUOTATIONS

υ ‘ ‘ A ‘ - Π > ν - ’ > ' . ,
ἐπὶ THN γῆν Kal εἶπε Κύριε, εἰ ἀρὰ EYPON χάριν ENANTION GOY, MH πάρελθης

τὸν πὰϊδὰ Coy. 4

Cod. 25 (m) πρὸς τῇ θύρᾳ : Cod. 82 ἐπὶ τῇ θύρᾳ : Cod. 106. om.
αὐτοῦ after σκηνῆς. |

Justin M. Dial. 86 πρὸς τῇ Spt τῇ Μαμβρῇ: thid. 126 apOn....
peonpBpias=R. exc. (1) καθημένῳ, (2) om. αὐτοῦ after ὀφθαλμοῖς,
(3) συνέδραμεν for προσέδραμεν: 2014. 56 ὥφθη .... ἐπὶ τὴν γῆν
καὶ eime=R. except (1) ἐπὶ τῇ θύρᾳ, (2) om. αὐτοῦ after σκηνῆς
and after ὀφθαλμοῖς, (3) συνέδραμεν for προσέδραμεν.

At the end of this quotation in c. 56 the text of Justin goes on καὶ
τὰ λοιπὰ μέχρι τοῦ "QpOpice δέ, i.e. the intervening words are omitted
as far as c. 19. 28. But since, lower down in the same chapter,
Ρ. 278 b, Justin excuses himself from repeating some of the inter-
vening words on the ground that they had been written down
before, οὐ γὰρ γράφειν πάλιν τὰ αὐτὰ τῶν πάντων προγεγραμμένων δοκεῖ
μοι, it is clear that the omission is due to the copyist.

GENESIS XViii. 10.

"EnanacTpedwn ἥξω πρὸς GE KATA TON KAIPON τοῦτον εἰς @pac Kai ἕξει
Υἱὸν Tappa ἡ γυνή Goy.

Codd. 14, 16, 18, 25 (m), 38, 57, 73, 77, 78, 79, 128, 131,
135 (τ) (HP) +t dvacrpéepov.

Philo de migrat. Abraham. 22 (i.456)=R.: de Abrah. 25, (ii. 20)
ἐπανιὼν ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς νέωτα Kal ἕξει υἱὸν
Σάρρα ἡ γυνή σου.

Rom. 9. 9 (ἐπαγγελίας γὰρ ὁ λόγος οὗτος) κατὰ τὸν καιρὸν τοῦτον
ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.

The use of the classical εἰς νέωτα, ‘next year,’ is remarkable as ἃ
translation of 7°7 NYS (which occurs infra c. 14, and 2 Kings 4. 16,
17, where it is rendered ὡς ἡ Spa ζῶσα). 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), ἱερεῖον is substituted for πρόβατον in Gen.

a2. 4, 8.
The quotation in Rom. 9. 9 is partly from v. 9, partly from
v. 14, but not exactly from either.

ee a Ψ οϑ,

νΥ

FROM THE SEPTUAGINT. 150

GENESIS xviii. 20-23.

Εἶπε δὲ κύριος κρδυγὴ Σοδόμων Kal Tomoppac πεπλήθγντάι πρὸς μὲ καὶ
ai AMApTial AYT@N μεγάλλι GOOAPA. KATABAC OYN ὄψομδι εἰ KATA τὴν KPAYTHN
AYT@N THN ἐρχομένην TTPOC μὲ GYNTEAOYNTAI” εἰ δὲ MH INA γνῶ" Kai ἀποςτρε-
WANTEC ἐκεῖθεν OF ἄνδρες ἦλθον εἰς Σόλομδ᾽ “ABpadm δὲ ἔτι AN ECTHK@C
ENANTION κυρίου Kai érricac ᾿Αβρδὰμ εἶπε MH ςγνάπολέζηο δίκδιον μετὰ
ἀςεβοῦο Kai éctal ὁ δίκδιοο wc ὁ ἀςεβήο.

Codd. AD, 15, 59, 68, 72, 82, 120, 121 om. πρὸς μέ after πεπλή-
θυνται: Codd. 14, 16, 18, 19, 25 (m), 57, 73, 77, 18, 79,
108, 128, 131, t of ἄνδρες ἐκεῖθεν : Codd. AD, 31, 37, 75, 76,
106, 107, 108, z om. ἔτι before jv: Cod. 132 ἑστὼς ἦν.

Philo de Cherub. 6 (i. 142) ἔτι, γάρ, φησίν, jv ἑστηκὼς ἐναντίον κυρίου:
id. de Somnits 2. 33 (i. 688) (᾿Αβραάμ) ἐστιν ἑστὼς ἐναντίον κυρίου:
id. de poster. Cain. 9 (i. 231) ἑστὼς ἦν ἐναντίον κυρίου καὶ ἐγγίσας

?
εἶπε.

Justin Μ. Dral. 56. p. 278 εἶπε δὲ κύριος... . ὁ doeBns=R. except
(1) om. πρὸς μέ after πεπλήθυνται, (2) οἱ ἄνδρες ἐκεῖθεν for ἐκεῖθεν
οἱ ἄνδρες, (3) om. ἔτι before ἦν.

GENESIS XViii. 27.

Kai ἀποκριθεὶς *ABpadm εἶπε, ΝΥ͂Ν ἠρξάμην λάλῆςδι πρὸς TON κύριόν Moy,
ἐγὼ Ae εἶμι FH Kai ςπολόύο.

Codd. 19, 59 om. τόν : Codd. 76, 129 τὸν θεόν : Codd. ADE,
14, 15, 16, 18, 19, 25 (m), 56, 51, 59, 61, 68, 73, 78, 79,
82, 108, 120, 121, 128, 131, 135 (1), t, om. pov.

Philo Quis rer. divin. heres 7 (i. 477) ἐγγίσας, yap, φησίν, ᾿Αβραὰμ
εἶπε Νῦν ἠρξάμην λαλεῖν πρὸς κύριον, ἐγὼ δέ εἶμι γῇ καὶ σποδός : id.
Quod Deus immut. 34 (i. 296) (εὐθὺς ἔγνω) γῆν καὶ τέφραν
(ὄντα).

1 Clem. Rom. 17 ἐγὼ δέ εἰμι γῆ καὶ σποδός.

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 ἐγγίσας for ἀποκριθείς ; but it may be
almost certainly inferred that ἐγγίσας 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
seccnd of the above two quotations i. 296 καὶ yap ᾿Αβραὰμ ἔγγιστα
τῷ θεῴ ἑαυτὸν ποιήσας, εὐθὺς ἔγνω κιτιλ, The use of τέφρα for γῆ in

160 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, 10.

Kai εἶπε τῷ ABpadm” ExBade THN TAIAIGKHN TAYTHN Kai TON YION AYTHC’ οὐ
γὰρ MH KAHPONOMHGE! ὃ YIOC THC TAIAIGKHC TAYTHC META TOY YIOY MOY
᾿Ιςδάκ.

Codd. AD 15, 19, 20, 31, 32, 55, 56, 68, 74, 76, 77, 83,
108, 120, 121, 129 καὶ eime=R.: Codd. X, 14, 16, 18,
25 (m), 38, 57,59, 71, 73, 75, 76, 78, 79, 82, 106, 107,
128, 130 (t), 131, 134, 135 (1), 2, om. καί.

Codd. AD, X, 15, 55, 56, 57, 68, 71, 74, 75, 76, 106, 107,

120, 121, 131, 134,135+2 τὴν παιδίσκην ταύτην : Codd. 14,
16, 18, 19, 20, 25 (m), 31, 32, 38, 59, 73, 77, 78, 82, 108,
128, 129, t, om. ταύτην.

Codd. D, X, 59, 72, 106+2, om. μή post yap: Codd.
cett.=R.

Codd. 18, 20, 25 (m), 32, 55, 131, 134, 135 (1) κληρονομήσῃ :

Codd. cett.=R.
Codd. III, 68, 108, 120, 121, om. ταύτης : Codd. cett.=R.

Philo de Cherubim 8 (i. 140) λέγει δὲ ἄντικρυς ἐκβαλεῖν τὴν παιδίσκην
καὶ τὸν υἱόν.

Gal. 4. 80 ἔκβαλε τὴν παιδίσκην [Cod, A add. ταύτην] καὶ τὸν υἱὸν
αὐτῆς" οὐ γὰρ μὴ [Codd. FG, 37, om. μὴ] κληρονομήσει [ita Codd.
& BDE al.: Codd. ACFGKL al. κληρονομήσῃ] ὁ υἱὸς τῆς
παιδίσκης μετὰ TOU υἱοῦ τῆς ἐλευθέρας [ Codd. DEFG αἰ, add. μου
"Toadk |.

Justin M. Deal. 56. p. 276 καὶ etme... . "Ioadk=R. except om. καὶ
before εἶπε, and μή after οὐ.

It is uncertain here, as elsewhere, whether the omission of καί
before εἶπε is due to the Hellenizing tendencies of the copyists,
or its insertion is due to a Hebraizing revision of the text.
The latter is the more probable hypothesis, because there are other
instances in Genesis in which the LXX. translators seem to ignore
this use of }, i.e, as introducing an apodosis or virtual apodosis :
6. 2. 3. 6 διανοιχθήσονται for καὶ diav., 13.9 ἐγὼ εἰς δεξιά for καὶ ἐγώ
(Cod. 75 ἣ ἐγώ, Codd. E, 14, 16, 18, 31, 57, 73, 128 ἐγὼ δέ).

The omission of ταύτην in some MSS. of the LXX. and its
insertion by Cod, A in Gal. 4. 30 are probably harmonistic. The

= ae a ee

FROM THE SEPTUAGINT. 161

same hypothesis will account for its omission in the Latin versions
quoted by Ambrose and Augustine (ap. Sabatier): and the harmonistic
tendency is certainly shown in the addition pov Ἰσαάκ.

GENESIS XXii. I, 2, II, 12.

V. I Kai ἐγένετο META TA PriMaTa TayTa ὁ θεὸς Erteipace TON "ABpadm kai
εἶπεν ayt@ ABpadm ABpadm’ kai εἶπεν “lAoy ἐγώ. v. 2 Kal εἶπε AaBe TON
Υἷόν Coy TON ἀγάπητὸν ON ἠγάπηςὰς TON *IcadK . . . . V. 11 Kal EKAAECEN
AYTON ἄγγελος κυρίου ἐκ TOY OYpANoy Kai εἶπεν “ABpadm *ABpadm’ ὁ δὲ εἶπεν
ἰδοὺ ἐγώ. ν. 12 Kai εἶπε MH ἐπιβάλῇο τὴν χεῖρά ζοὺ ἐπὶ τὸ πδιδάριον μηδὲ
ποιήςης AYT@ MHAEN.

v. 1 Codd. X, 71, 74, 83 émeipave=R.: Codd. cett. ἐπείραζεν.

Codd. 19, 20, 25, 31, 32, 56, 68, 71, 74, 75, 83, 107, 120, 121
εἶπεν avr@=R.: Codd. cett. εἶπε πρὸς αὐτόν.

Codd. 19, 31, 38, 61, 68, 71, 74, 76, 79, 83, 106, 107, 120,
121, 128, 2 καὶ εἶπεν ᾿ΙδούΞε κ.-: Codd. cett. ὁ δὲ εἶπεν Ἰδού.

v. 11 Codd. 14, 16, 18, 25 (m), 38, 57, 77, 79, 128, t λέγων
post οὐρανοῦ ; Codd. cett. καὶ cimevx=R.

Philo de Somnizs 1. 34 (i. 650)=R. except (1) ἐπείραζε for
ἐπείρασε, (2) πρὸς αὐτόν for αὐτῷ, (3) ὁ δὲ εἶπεν for καὶ εἶπεν ᾿Ιδού in
v. 1, (4) λέγων for καὶ εἶπεν in ν. 11.

It may be noted that the text of Philo agrees throughout with
that of Codd. 14, 16, 18, 57, 77, 130 (t), and differs throughout
from that of Codd. 71, 74, 83: that it agrees in three out of four
cases (1) with Cod. 25 (m) ἐπείραζεν, ὁ δὲ εἶπεν, λέγων, (2) with
Codd. 38, 79, 128 ἐπείραζεν πρὸς αὐτόν, λέγων, (3) with Codd.

129, 134, 135 ἐπείραζεν, πρὸς αὐτόν, ὁ δὲ εἶπεν.

GENESIS xxii. 3, 4.

Kai ἦλθεν ἐπὶ TON τόπον ON εἶπεν ayT@ ὁ θεὸς TH Hmepa TH τρίτῃ
kai ANaBAepac ABpadm τοῖς ὀφθάλμοῖο ayTOY εἶδε TON τόπον MAKPOOEN.

Codd. 19, 37, 76, 82, τού, 134, 2 εἰς τὸν τόπον : Codd. cett. ἐπὶ

τὸν Témov=R.,

Philo de poster. Cain. 6 (i. 229) ᾿Αβραὰμ ἐλθὼν εἰς τὸν τόπον ὃν
εἶπεν αὐτῷ ὁ θεὸς τῇ τρίτῃ ἡμέρᾳ ἀναβλεψὰς ὁρᾷ τὸν τόπον μακρόθεν :
(the following words ποῖον τόπον ; Gp’ εἰς ὃν ἦλθε ; show that’ he
certainly read εἰς τὸν τόπον) : de migrat. Abraham. 25 (i. 457)
(ὅταν) ἐπὶ τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεὸς TH ἡμέρᾳ τῇ τρίτῃ mapa-

Μ

162 ON EARLY QUOTATIONS

γένηται : 262d. 30. i. p. 462 (ἀμφότεροι ἀνῆλθον) ἐπὶ τὸν τόπον ὃν
εἶπεν 6 θεός : de Somniis i. 11 (i. 630) ἦλθεν εἰς τὸν τόπον ὃν εἶπεν
αὐτῷ ὁ θεός. καὶ ἀναβλέψας τοῖς ὀφθαλμοῖς αὐτοῦ εἶδε τὸν τόπον
μακρόθεν. ,
Philo’s testimony is evenly balanced between ἐπὶ τὸν τόπον and εἰς
τὸν τόπον: and between the quotations in i. p. 229 and i. p. 457
there is the further difference that whereas the former connects τῇ
τρίτῃ ἡμέρᾳ With ἀναβλέψας, as in the Hebrew, the latter connects it
with the preceding clause. A presumption in favour of the former
having been the current Alexandrian reading is afforded by
the repetition of Philo’s quotation in Clem. Alex. Sérom. 5. 11
p. 690, ed. Pott. ὁ ᾿Αβραὰμ ἐλθὼν εἰς τὸν τόπον ὃν εἶπεν αὐτῷ
ὁ θεὸς τῇ τρίτῃ ἡμέρᾳ ἀναβλέψας ὁρᾷ τὸν τόπον μακρόθεν. The early
Latin verss., on the other hand, clearly connect τῇ τρίτῃ ἡμέρᾳ with
the preceding clause: Ambros. de Cain. οἱ Ab. τ. 8 (i. 197); de
Abrah. τ. 8 (i. 305); so Jerome Hebr. Quaest. p. 33, ed. Lagarde.

GENESIS xxii. 16, 17.

Kat ἐμδυτοῦ G@moca, λέγει κύριος, οὗ εἵνεκεν ETTOIHGAC TO Pima τοῦτο Kai
οὐκ ἐφείςζω TOY yioy Goy TOY AraTHTOY Al éme, H μὴν εὐλογῶν εὐλογήζω ςε
Kai πληθύνων πληθγνῶ TO GIEPMA GOY WC TOYC AGTEPAC TOY OYPANOY Kai WC
THN ἄμμον THN πὰρὰ TO χεῖλοο THC θάλᾶςςηο.

Codd. AD X, 75, 135 εἰ μήν.

Philo Leg. Alleg. 3. 72 (i. 127)=R. (except the Attic ἕνεκα, for
the Ionic εἵνεκεν, but zbzd. p. 129 εἵνεκα). ᾿
Heb. 6.13, 14 ὥμοσεν καθ᾽ ἑαυτοῦ λέγων εἰ μὴν εὐλογῶν εὐλογήσω

σε καὶ πληθύνων πληθυνῶ σε [Codd. KL al. ἢ μήν].

GENESIS XXV. 21-23.

᾿᾽Ελέετο δὲ ᾿Ιςὰὰκ κγρίογ περὶ ‘PeBeKkac τῆς γγνδικὸς ayTOY ὅτι ςτεῖρὰ AN.
ἐπήκογςε δὲ ayToy ὁ θεὸς Kai ςγνέλάβεν ἐν γὰςτρὶ ἱ Ρεβεκκὰ ἡ γυνὴ δύτοῦ"
ἐςκίρτων δὲ τὰ πδιλίὰ EN ἀὐτῆ᾽ εἶπε λέ, εἰ οὕτω μοι μέλλει γίνεςθδι INA τί
ΜΟΙ τοῦτο ; ἐπορεύθη δὲ πγθέςθδι πὰρὰ κγρίογ᾽ Kai εἶπε κύριος ayTH, Ayo
ἔθνη EN γὰςτρί ςοὺ εἰςὶ Kai AYO Aaoi ἐκ THC κοιλίδο ζοὺ AlAGTAAHGONTaI’ Kal
Aadc Aaoy ὑπερέξει Kai ὁ μείζων AOYAEYGE! TH EAAGCONI.

Codd. AE, 15, 30, 31, 59, 82, 106, 107, 129, 130, 134, Z

ἐδεῖτο: Cod. 75 κυρίῳ, Codd. 31, 135 κύριον, Codd. 19, 108
τοῦ κυρίου : Cod. 72, Ζ, om. κυρίου: Codd. 106, z ὑπήκουσε

Δ a

“FROM THE SEPTUAGINT. 163

δέ: Codd. EX, τό, 18, 25 (m), 57,59, 72, 73, 79, 128, 131, t
αὐτῷ ὁ beds: Codd. ADE, 14, 15, 16, 18, 20, 25 (m), 30, 31,
38, 55 57, 59, 68, 72, 73, 75, 77, 78, 79, 82, 83, 106, 107,
120, 121, 128, 129, 130 (t), 131, 134, 135, 2 ἔλαβεν : Codd.
19, 32, 56, 71, 74, 76, 108 ovveAaBev=R.: Codd. ADE, 15,
16, 18, 25 (m), 30, 32, 56, 57, 59, 72, 75» 79, 82, 83, 106,
107, 128, 130 (t), 131, 134, 135, 2 ἐν τῇ γαστρί: Codd. 15,
72, 82, 106, 107 ἐστί.

Philo Leg. Alleg. iii. 29 (i. 105) δύο ἔθνη ἐν τῇ γαστρί σού ἐστι Kai
δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται καὶ λαὸς λαοῦ ὑπερέξει καὶ
ὁ μείζων δουλεύσει τῷ ἐλάσσονι: id. de sacrif. Abel. εἰ Cain. 2
(i. 164) δύο ἔθνη ἐν τῇ γαστέρι σοῦ ἐστι... .. καὶ δύο λαοὶ ἐκ τῆς
κοιλίας σου διασταλήσονται.

Rom. 9. 12 ὁ μείζων δουλεύσει τῷ ἐλάσσονι.

Barnab. 13 ἐδεῖτο δὲ Ἰσαὰκ περὶ Ρεβέκκας τῆς γυναικὸς αὐτοῦ ὅτι στεῖρα
ἦν" καὶ συνέλαβεν [so Codd. ἐξ and all others, except Cod. C,
which has οὐ συνέλαβεν]. εἶτα ἐξῆλθεν Ῥεβέκκα πυθέσθαι παρὰ
κυρίου" καὶ εἶπεν κύριος πρὸς αὐτήν, δύο ἔθνη ἐν τῇ γαστρί σου καὶ δύο
λαοὶ ἐν τῇ κοιλίᾳ σου καὶ ὑπερέξει λαὸς λαοῦ [so Cod. 8: Codd. C
and all others λαὸς λαοῦ ὑπερέξει] καὶ 6 μείζων δουλεύσει τῷ
ἐλάσσονι.

The general correspondence of the quotation in Barnabas with
the text of the LXX. suggests that he was acquainted with it: but
the omission of several clauses, including those which have the
distinctive words ἐσκρίτων and διασταλήσονται, suggests also that
either (1) he purposely abbreviated the narrative, or (2) quoted
from a current manual of Scripture History.

GENESIS XXvii. 30.

Kai ἐγένετο ὧς ἂν ἐξῆλθεν ᾿Ιδκὼβ ἀπὸ προζώπου ‘IcadK TOY πάτρόο ayToy
Kai’ Hcay ὁ ἀδελφὸς αὐτοῦ ἦλθεν ἀπὸ τῆς θήρδο.

So Codd. X, 31, 32, 68, 83, 120, 121, 131, 134: Codd. 71,
106, 107 om. καὶ ἐγένετο : Codd. AD, 19, 20, 56, 59, 71, 72;
82, 107, 108, 129 om. ἄν : Codd. E, 14, 15, τό, 18, 25 (τη)
[but with ὡς written above], 37, 55 [but with -coy erased
and -re written above], 57, 58, 73, 75, 77, 78; 79, 130 (t),
135, yz ὅσον : Cod. 106 μετὰ τὸ ἐξελθεῖν : Cod. 128 dre [but
ὡς ὅσον in margin|: Cod. 106 om. Ἰακώβ and Ἰσαὰκ τοῦ
πατρός : Cod. E om. ἀπὸ τῆς θήρας : Cod. A add. αὐτοῦ.

M 2

164 ON EARLY QUOTATIONS

Philo de ebriet. 2 (i. 358) ἐγένετο yap, φησίν, ὅσον ἐξῆλθεν ᾿Ιακώβ,

ἧκεν Ἡσαῦ ὁ ἀδελφὸς αὐτοῦ.

The text of Philo supports the reading ὅσον, of which ὡς ἄν was
probably a corruption and ὡς 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 καὶ ἐγένετο, Ἰσαὰκ τοῦ πατρός, and ἀπὸ τῆς θήρας.

GENESIS XXVili. 11-| 9.

v. IL Kai ἀπήντηςε τόπῳ Kai ἐκοιμήθη ἐκεῖ" ἔλγ γὰρ ὁ ἥλιος" καὶ
EAABEN ἀπὸ τῶν λίθων τοῦ τόπου Kai ἔθηκε πρὸς κεφάλῆς ayTOY Kai ἐκοιμήθη
ἐν τῷ τόπῳ ἐκείνῳ.

Cod. z ὑπήντησε, Cod. 56 ἐν τόπῳ, Codd. 59, 76, 134 ἐν τῷ τόπῳ,
Cod. 72 εἰς τόπον, Codd. 2ο, 82, 108, 130 πρὸς κεφαλήν.

Philo de Somn. τ (i. 621)=R., except ἐν τόπῳ, ηὐλίσθη ἐκεῖ ἴοτ
ἐκοιμήθη ἐκεῖ, ὅτι εἰσῆλθεν ὁ ἥλιος for ἔδυ γὰρ 6 ὁ ἥλιου, and πρὸς
κεφαλήν for πρὸς κεφαλῆς : 20. 1. 11. i. p. 630 ὑπήντησεν ἐν τῷ
τόπῳ, but p. 631 ὑπερφυέστατα δὲ ἔχει τὸ μὴ φάναι ἐλθεῖν εἰς τὸν
τόπον ἀλλὰ ὑπαντῆσαι τόπῳ: 10. 1. 19. ἱ. p. 638 ὑπήντησε τόπῳ"
ἔδυ γὰρ ὁ ἥλιος.

Justin M. Deal. 58=R.

V. 12 Kai EnyTINIAGOH Kai ἰδοὺ KAiMazZ EGTHPITMENH EN TH γῇ ἧς ἡ κεφάλὴ
ἀφικνεῖτο EIC TON OYPANON Kai οἱ ἄγγελοι TOY θεοῦ ANEBAINON Kai KATEBAINON
ἐπ᾽ ayTH.

Cod. 59 ἐπὶ τὴν γῆν: Codd. III, 20, 58, 59, 72, 75, 76°, 82,
129, 134, 135, +E ἐπ᾽ αὐτῆς, Codd. 19, 37, 76’, 797, 106,
107, +2 ἐπ᾽ αὐτήν, Codd. I, 14, 15, 16, 18, 25 (m), 39, 31,
32, 55, 56, 57, 68, 71, 73, 77, 78, 79%, 108, 120, 121, 128,
130 (t), 131 ἐπ᾽ αὐτῇ.

Philo zdzd. i. p. 620=R. except ἐνυπνιάσθη Ἰακώβ, and ἐπ᾽ αὐτῆς :
2614. 1. 22. i. p. 641=R. except εἰς τὴν γῆν, and én’ αὐτῆς.

Justin M. zd¢d.=R. except ἐπ᾽ αὐτῆς.

v. 13 ὃ δὲ κύριος ἐπεστήρικτο ἐπ᾿ aytic Kai εἶπεν ᾿Εγώ εἰμι ὁ θεὸς

᾿Αβρδὰμ τοῦ πάτρόο ζοὺ Kai ὁ θεὸς ᾿᾿Ιςδάκ, μὴ φοβοῦ" ἡ γῆ ” fic κἀθεύδειο

ἐπ᾿ αὐτῆς GOI AMGW AYTHN Kal τῷ GTEPMaT! Goy.

Codd. 25 (m), 134 ἐστήρικτο: Codd. I, III, 15, 31, 37, 58,

FROM THE SEPTUAGINT, 165

72, 82, 83, τού, 108, 129, 130, +Eyz, om. εἰμί, Codd. cett.
=R.: Codd. III, 15, 56 (marg.), 58, 76, 82, 129, 130,134
κύριος 6 θεός, Codd. cett.=R,

ε

Philo “614, i, p. 620 καὶ ἰδοὺ κλῖμαξ ἑστηριγμένη ἐν τῇ γῇ καὶ 6 κύριος
ἐστήλωται ἐπ᾽ αὐτῆς καὶ εἶπεν κιτιλ. Ξε Κα. except τὴν γῆν ἐφ᾽ ἧς σὺ
᾿καθεύδεις σοὶ δώσω: 1214. 1. 25. i. p. 644 (ἐμήνυε τὸ ὄναρ) ἐστηριγ-
μένον ἐπὶ τῆς κλίμακος τὸν ἀρχάγγελον κύριον ef paullo infra μηδεὶς
δὲ ἀκούων ὅτι ἐπεστήρικτο... .: 1014. pp. 644, 646, 647 κύριος ὁ
θεὸς ᾿Αβραάμ. ...
Justin M. zdcd.=R. except (1) ἐπ᾽ αὐτήν, (2) κύριος ὁ θεός, (3) om.
6 θεός before Ἰσαάκ.
v. 14 Kai EGTal TO ςπέρμὰ GOY WC ἡ AMMOC THC γῆς Kal πλὰάτγνθήςετδι ἐπὶ
@AAAGGAN Kai AIBA Kal BOPPAN Kai ἐπὶ ANATOAAC’ κἀὶ ENEYAOPHOHGONTAI EN ςοὶ
πᾶςδι ai dyAai τῆς γῆς Kai EN τῷ ςπερμάτί ςου.

Codd. III, 20 τῆς θαλάσσης for τῆς γῆς : Codd. 16, 17 πληθυνθή-
σεται for πλατυνθήσεται : λίβα καὶ ἐπὶ βορρᾶν Codd. I, III, 14,
18, 25 (m), 38, 56, 57, 58, 59, 73; 78, 128, 129, 131: ἐπὶ
λίβα καὶ ἐπὶ βορρᾶν Codd. 15, 19, 55, 72, 76, 77, 108, 134.

Philo 2214. i. p. 620=R. except ὁ χοῦς for ἡ ἄμμος, πληθυνθήσεται
for πλατυνθήσεται, and συγγένειαι for φυλαί: 76. 1. 28. 1. p. 647
(continuing the commentary on y. 13) τὸ δὲ σοφίας γένος ἄμμῳ
γῆς ἐξομοιοῦται..... λέγεται yap ὅτι πλατυνθήσεται ἐπὶ θάλασσαν
καὶ λίβα καὶ βορρᾶν καὶ ἀνατολάς .. .. ἐνευλογηθήσονται γὰρ ἐν σοί,
φησί, πᾶσαι αἱ φυλαί [both ἄμμος and φυλαί are repeated in
subsequent sentences, so as to leave no doubt that Philo had
them in his mind].

Justin Μ, zdcd.=R. except νότον for λίβα, and om. ἐπί before
ἀνατολάς.

Vv. 15 Kai ἰδοὺ ἐγώ εἰμι μετὰ GOY διάφγλάζζων Ge EN τῇ ὁδῷ πάςῃ OF AN
πορεγθῆς Kai ἀποςτρέψω ce εἰς τὴν γῆν TAYTHN’ ὅτι οὐ MH GE ἐγκάτἀλίπω EWC
TOY TOIAGal με πάντὰ ὅςὰ ἐλάληςά ςοι.

Codd. III, 14, 16, 18, 25 (m), 30, 32, 37, 38, 55, 57, 58, 59;
73, 78, 79, 106, 107, 108, 128, 129, 130 (t), 131, 134
+Ez, om. εἰμί: Codd. I, X, 15, 19, 20, 31, 56, 68, 71, 72,
"4, 75, 76, 77, 82, 83, 120, 121, 135 ἐγώ εἰμιΞξε Κ.

Philo 2214. i. p. 620 om. εἰμί, ἧ ἄν for οὗ ἄν, ἐπιστρέψω for ἀποστρέψω,
ἅ for ὅσα: 1014. 1. 80. i. p. 637 ἰδοὺ γάρ, φησίν, ἐγὼ μετὰ σοῦ:
τ 14. c. 81. i. p. 648 ἀποστρέψω σε εἰς τὴν γῆν ταύτην.

Justin M. “τα, om. εἰμί, om, τῇ before ὁδῷ, ἧ ἄν for οὗ ἄν,

166 ON EARLY QUOTATIONS

vv. 16, 17 kai ἐξηγέρθη “lak@B κὶ toy ὕπνου δὐτοῦ καὶ εἶπεν ὅτι ΓΕςτι
κύριος ἐν τῷ τόπῳ τούτῳ ἐγὼ δε οὐκ ἤλειν᾽ Kai ἐφοβήθη καὶ εἶπεν “Qc
φοβερὸς ὁ τόποο οὕτοο᾽ οὐκ ἔςτι τοῦτο AAN ἢ οἶκοο θεοῦ Kai δὕτη ἡ πύλη TOY
OYPANOY.

Codd. I, III, 20, 72, 75, 84+2 ἀπὸ τοῦ ὕπνου.

Philo zézd. 1. 31. i. p. 648 ἐξηγέρθη γάρ, φησίν, Ἰακὼβ καὶ εἶπεν ὅτι
ἐστι κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ Hdew .... C. 32 δικαίως
οὖν ἐφοβήθη καὶ εἶπε θαυμαστικῶς ὡς φοβερὸς ὁ τόπος οὗτος : de
migrat. Abraham. 1. i. p. 487 οὐκ ἔστι τοῦτο ἀλλ᾽ ἢ οἶκος θεοῦ.

Justin Μ. εῤ14.Ξ ἈΚ. .

vv. 18, 19 Kai ἀνέςτη ᾿ἰδκὼβ τὸ πρωΐ, Kai EAABE TON λίθον ON ὑπέθηκεν
ἐκεῖ πρὸς κεφάλῆς AYTOY Kai EGTHGEN AYTON στήλην Kai ἐπέχεεν EAAION ἐπὶ TO
ἄκρον ayTiic. Kail ἐκάλεςε TO ONOMA TOY τόπου ἐκείνου Oikoc θεοῦ" καὶ
OyAamAoyz ἦν ONOMA TH πόλει TO πρότερον.

Codd. 18, 32, 55, 75, 131, +t τῷ πρωΐ: Codd. 71, 76, 106,
107, 134, + 2 τὸ ἄκρον αὐτοῦ : Codd. I, III, 14, 15, 16, 18,
25 (m), 30, 55, 57, 58; 59, 72, 73, 15» 77, 78, 79, 82, 106,
107, 129, 130 (t), 131, 134, 135, + 2 ἐκάλεσεν ᾿Ιακώβ :
Codd. I, 31, 55; 56, 58, 59; 68, 72; 75» 76, 82, 83, 106,
107, 108, 120, 121, 130, 134 οὐλαμμαούς, Cod. 20 οὐλαμμαούζ,
Cod. III οὐλαμμαύς, Cod. 74 οὐλαμαούς, Codd. 14, τό, 18,

25 (m), 38, 57, 73, 77, 78, 79, 128, 131, + t οὐλαμ.
Justin Μ. 2214. τῷ πρωί, τὸ ἔλαιον, τὸ ἄκρον αὐτοῦ, om. ἐκείνου after

τόπου, Οὐλαμμαούς.

In v. 11 Philo’s ηὐλίσθη for ἐκοιμήθη points to a coordinate
translation or revision of the LXX., for although nD is always
elsewhere translated by κοιμᾶσθαι in the Pentateuch, in the other
historical books it is uniformly translated by αὐλίζεσθαι. εἰσῆλθεν for
ἔδυ also points to a coordinate translation or revision, for whereas
Ni is only rendered three times in the Pentateuch by dvew, it is
frequently (about 150 times) rendered by εἰσέρχεσθαι : the corre-

ε

sponding phrase for sunrise is 6 ἥλιος ἐξῆλθεν Gen. 19. 23.

In v. 12 εἰς τὴν γῆν receives no support from the MSS. of the
LXX., except the partial support of Cod. 59 ἐπὶ τὴν γῆν, which is
itself favoured by the Old Latin ‘super terram,’ Aug. de Czvdt. Det
16. 38 (vii. 449); on the other hand ἐν τῇ γῇ 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 én’ αὐτῆς gives to it a strong
probability.

v. 13, Philo’s reading ἐστήλωται for ἐπεστήρικτο also points to a
coordinate translation or revision, inasmuch as στηλοῦν is elsewhere
found as the translation of 33}, e.g. Codd. A Judges 18. τό, 17;
1 Sam. 17. 16; 2 Kings 17. 10, but not ἐπιστηρίζειν and only once
στηρίζενν. The revision to which ἐστήλωται may be presumed to
have belonged was apparently Hebraistic, for στηλοῦν is in several
places used by Aquila where the LXX. have a more colourless
word, e.g. Ps. 73 (74). 17, LXX. od ἐποίησας πάντα τὰ ὅρια τῆς γῆς,
Aquila ἐστήλωσας.

In v. 14 Philo’s reading χοῦς for ἄμμος points in the same
direction: the former word is the ordinary translation of 5Y,
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 ΒΨ: but din,

The reading πληθυνθήσεται also points in the same direction: this
is the only passage in which ΚΞ is translated by πλατύνειν, but it is
translated by πληθύνειν in τ 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 7/78 but 32): the MSS. reading in that
passage, ἐπληθύνθησαν, 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 Aquila and Interpres Quintus, who are said
to read the same as the LXX.: hence ἐπλατύνθησαν must there
be considered to be the original reading, and ἐπληθύνθησαν to be a
revision of it.

The reading συγγένειαι for φυλαί is another instance of the same
kind. Both words are found as translations of "N2W1, but while
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
εἰμί 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

168 ON EARLY QUOTATIONS

here, viz. Codd. 14, 16, 18, 25, 38, 55, 57, 59, 73, 78, 79, 107,
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. III, 37, 58, 106, 108, 129, 130, ΕΖ.

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 Somnzis belongs to a generation subsequent to that of
Philo himself, 3

GENESIS xlix. 10.

Οὐκ ἐκλείψει ἄρχων ἐξ ᾿[οὐδὰ Kai ἡγούμενος EK τῶν μηρῶν δὐτοῦ Ewe ἐὰν
ἔλθῃ τὰ ἀποκείμενὰ ἀὐτῷ καὶ AYTOC προςδοκίὰ ἐθνῶν.
Codd. 20, 37, 58, 72 οὐδὲ ἡγουμένος.
Codd. I, III, VII, 15, 18, 19, 20, 55, 56, 58, 71, 74, 75, 76,
82, 108, 120, 121, 129 τὰ ἀποκείμενα αὐτῷ: Codd. 30, 31,
37, 38, 57, 59, 73, 75, 78, 79, 83, 107, 127, 128, 134
ᾧ ἀπόκειται, SO also, but in the margin, Codd. X, 29, 64:
Codd. 32, 84, 135 ὃ ἀπόκειται αὐτῷ: Codd. 14, 16, 25 (m),
77, 85, 106, 131, + tz ὃ ἀπόκειται : Cod. 72 τὸ ἀποκείμενον
αὐτῷ ὃ ἀπόκειται.

Justin M. Aol. i. ο. 32. p. 73 (Cod. A) (1)=R., except ὃ
ἀπόκειται, (2) .... ἕως ἂν ἔλθῃ ᾧ ἀπόκειται τὸ βασίλειον : 2014,
c. 54. p. 89,=R., except ὃ ἀπόκειται : Dial. c. 52. p. 271 ἕως
ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ : Cod. A. marg. ὃ ἀπόκειται : 1011,
ο. 120. p. 848, (1) ἕως ἂν ἔλθῃ τὰ ἀποκείμενα aito=R., (2) (μέχρι
γὰρ τῆς παρουσίας τοῦ Χριστοῦ ἡ προφητεία προεκήρυσσεν) ἕως ἂν
ἔλθῃ ᾧ ἀπόκειται, (3) δυνατὸν δὲ ἦν μοι, ἔφην, ὦ ἄνδρες, μάχεσθαι
πρὸς ὑμᾶς περὶ τῆς λέξεως ἣν ὑμεῖς ἐξηγεῖσθε λέγοντες εἰρῆσθαι"
Ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ" ἐπειδὴ οὐχ οὕτως ἐξηγήσαντο οἱ
ἑβδομήκοντα ἀλλ᾽" Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται.

It is clear from the third of the three quotations in Dzai. c. 120,
(1) 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 τὰ ἀποκείμενα in the chief existing MS.
of his writings, Justin himself not only read ᾧ ἀπόκειται, 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. 169

The varieties of reading may perhaps be explained-on: the
hypothesis that the original version followed a common Hellenistic
idiom in reading ᾧ τὸ ἀποκείμενον (τὰ ἀποκείμενα) αὐτῷ, and that
ὃ ἀπόκειται was a gloss or alternative translation for τὸ ἀποκείμενον
which found its way into the text: hence the readings ὃ ἀπόκειται
αὐτῷ and ὃ ἀπόκειται come from an earlier reading ᾧ ὃ ἀπόκειται
αὐτῷ: ‘This hypothesis is supported by the combination of the
original reading and the gloss in the remarkable Venice Cod. 72 τὸ
ἀποκείμενον αὐτῷ ὃ ἀπόκειτα. ‘There is a different survival of the

2

original reading in Epiphanius i. 332 @ τὰ ἀποκείμενα : and there is
a noteworthy rendering in the Clementines, 3. 49. p. 50, ed. Lag.
ἕως ἂν ἔλθῃ οὗ ἐστίν.

The early Latin versions, with the exception of Cyprian Zestim.
I, 21. p. 55, who has ‘ deposita illi,’ are in favour of ᾧ ἀπόκειται :
viz. Novatian de 77 1111. 9 (p. 711 in Tertull. ed. Rig.) ‘cui repro-
missum est,’ Ambros. de dened. Pair. 4 (i. 518), ‘cui repositum est,’
Iren. Vet. Interp. 4. το. p. 239, Hilar. 7 Ps. ix. p. 158, Hieron.
febr. Quaest. p. 69, ed. Lag., and in several other passages, 6. δ.
in Esat. lib. 4. c. 11 (iv. 162, Vall.); Rufinus de dened. Pair. 1. 3.
p- 9 has ‘ veniant ea quae reposita sunt,’ but adds ‘ et velut in aliis
exemplaribus habetur Veniat is cui repositum est. Augustine de
Civit. Det 16. 41 (vii. 452), “214. 18. 6 (vii. 492) has ‘quae reposita
sunt ei.’

Exonus ii. 13, 14.

Kai λέγει τῷ ἀδικοῦντι Alati cy τύπτειο TON TAHCION; ὁ δὲ εἶπε Tic cE
KATEGTHGEN APXONTA Kai AIKAGTHN ἐφ᾽ ἡμῶν; MH ἀνελεῖν ME GY θέλειο ON
τρόπον ANeiAEc χθὲς TON Αἰγύπτιον ;

Cod. VII ἢ δικαστήν.

Codd. 14, 16, 25, 30, 32, 37, 52, 53; 54, 59, 72, 73, 74, 75,
77, 78, 82, 108, 118, 130 ἐφ᾽ ἡμᾶς : Codd. II, III, VII, X,
18, 19, 29, 53, 57, 58, 59, 71, 76, 84, 106, 107, 128, 129,
131, 134, 135 ἐφ᾽ ἡμῶνΞε ΚΑ.

Codd. III, VII, X, τό, 18, 25, 29, 32, 52, 54; 55, 56, 57, 73;
76, 78, 85, 129, 130, 131, 135 ἢ ἀνελεῖν : Codd. II, 14, 19,
3°, 37, 53, 58, 59, 71, 72, 74: 15» 77, 82, 84, 106, 107,
108, 118, 128, 134 μὴ avehev=R.

Acis vii. 26-28 (the narrative portion of the text differs from

that of Exodus, but the dialogue nearly agrees and is probably

a quotation) : (ἄνδρες ἀδελφοί ἐστε) ἱνατί ἀδικεῖτε ἀλλήλους ; (6

170 ΟΝ EARLY QUOTATIONS

δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών)" Tis σε κατέστησεν
ἄρχοντα καὶ (Cod. Laud. ἢ] δικαστὴν ἐφ᾽ ἡμῶν (Codd. DE αἰ. ἐφ᾽
ἡμᾶς]; μὴ ἀνελεῖν pe σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν
Αἰγύπτιον ; |

1 Clem. Rom. 4 ris σε κατέστησεν κριτὴν ἣ [ita Cod. Alex., καὶ
Cod. Constant.| δικαστὴν ἐφ᾽ ἡμῶν; μὴ ἀνελεῖν με σὺ θέλεις
ὃ τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον ;

There is a probable reference to the passage in Luke xii. 14,
where the MSS. vary as follows :—

Cod. δὶ τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφ᾽ ὑμῶν ;
Codd. BL αὐ Ὁ τ: i ἐφ᾽ ὑμᾶς ;
Codd. A al. ye ἀ δικαστὴν .. ἐφ᾽ ὑμᾶς ;
Codd. D ai. ma Ἢ κριτὴν om. ἐφ᾽ ὑμᾶς:
Cod. 157 mn i ἄρχοντα καὶ δικαστὴν ἐφ᾽ ὑμᾶς ;

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 (1) in its substi-
tution of κριτήν for ἄρχοντα, and of μεριστὴν for δικαστήν ; (2) in its
use of # for καί. In regard to (1), there is no instance in the LXX.
of the use of κριτής to render WW, but the combination κριτὴν καὶ
δικαστήν is found in 1 Sam, 24.16, τ Esdr. 8.23: the word μεριστήν,
which is not found elsewhere in Biblical Greek, is omitted here not
only by Cod. D, but also by the Curetonian Syriac and by Tertullian
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 # is supported by the quotation in Tertullian ὦ. ¢.

That both the Acts and Clement are quoting the LXX. is shown
by their use of ἐχθές, which word is not in the Hebrew.

Exopus iii. 2.

“OOH δὲ αὐτῷ ἄγγελος Kypioy ἐν πγρὶ φλογὸς ἐκ TOY Βάτογ᾽ Kai ὁρᾷ ὅτι ὃ
BATOC κἀΐετὰι πυρί, ὁ δὲ BATOC OY κἀτεκδίετο.

Codd. III, VII, 14, τό, 25, 29, 30, 32, 52, 54, 57: 58, 64, 72;
73, 14» 15» 79, 77, 18, 83, 84, 106, 107, 130, 132, 134 ἐν
φλογὶ πυρός : Codd. II, X, 11, 19, 53, 58; 56, 59; 71, 82,
128, 129, 131, 135 ἐν πυρὶ φλογός,ΞΕ Ἀ.

Codd. 53, 72 οὐ κατακαίεται,

FROM THE SEPTUAGINT. 171

Philo de profugis 29 (i. 170) (φάσκων ὅτι) ὁ βάτος καίεται καὶ οὐ
κατακαίεται.

Acts 7. 80 ὥφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινᾶ ἄγγελος [ita Codd.
x ABC: Codd. DEHP ai. add. κυρίου] ἐν φλογὶ πυρὸς [ita
Codd. καὶ BDHP αἱ. : Codd. ACE al. ἐν πυρὶ φλογὸς] βάτου.

Justin M. Dead. 60. p. 283=R., except ἐκ βάτου.

The reading ἐν φλογὶ πυρός in Exodus has in its favour (1) the
fact that it is supported by MSS. of different groups: (2) the fact
that, although the passage is not quoted directly by Philo, the
phrases (6 βάτος) περισχεθεὶς πολλῇ φλογί, and τὸ φλέγον πῦρ, Vit.
Mos. τ. 12, il. p. 92, point to ἐν φλογὶ πυρός. On the other hand
the reading ἐν πυρὶ φλογός is supported by Justin not only in the
quotation given above, but also by the more important paraphrase
Apol. τ. 63. p. 96: (3) the early Latin versions, which have ‘in
(de) flamma ignis,’ e.g. Cypr. Zes#m. 2. 19. p. 86: Ambros. de
Spirit. Sanct. τ. 14 (vii. 629): August. de 7771. τ. 23 (viii. 785).

Exopus vi. 2-4.

᾿Ελάληςε δὲ ὁ θεὸς πρὸς Λλωγςῆν καὶ εἶπε πρός ayton ᾿ΕΓὼ κύριος καὶ
ὥφθην πρὸς ᾿Αβρδὰμ καὶ ᾿Ιςὰὰκ καὶ ᾿Ιδκώβ, θεὸς ὧν AYT@N, καὶ τὸ ὄνομά
ΜΟΥ κύριος οὐκ EAHAWGA AYTOIC.

Codd. 19, 108, 118 ἐγὼ κύριος ὁ θεός, Cod. 55 ἐγὼ ὁ θεός, Cod.
53 om. καί before ὥφθην.
Cod. 118 τὸ ὄνομά μου κύριος ὦν, Codd. 25, 32, om. κύριος.

Philo de mutat. nom. 2 (i. 580) τὸ ὄνομά μου οὐκ ἐδήλωσα αὐτοῖς.

Justin M. Dza/. 126. p. 355 ἐλάλησε δὲ κύριος πρὸς Μωσῆν καὶ εἶπε
πρὸς αὐτὸν ᾿Εγώ εἶμι κύριος καὶ ὥφθην πρὸς τὸν ᾿Αβραὰμ καὶ ᾿Ισαὰκ
καὶ Ἰακὼβ θεὸς αὐτῶν, καὶ τὸ ὄνομά μου οὐκ ἐδήλωσα αὐτοῖς.

Justin’s omission of ὧν after θεός may belong to an earlier text
than that of any existing MS. of the LXX., inasmuch as it follows
the Hebrew in making θεός 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 κύριος after τὸ ὄνομά pov is apparently, but
not really, supported by Philo, for Philo’s commentary, /. c., makes
it clear that κύριος (or κύριον) was in his text. For he plays upon
the grammatical sense of κύριον ὄνομα, 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, rod yap ὑπερ-
Barov μετατεθέντος ἑξῆς ἂν τοιοῦτος εἴη λόγος" "οΟνομά pov τὸ κύριον οὐκ
ἐδήλωσα αὐτοῖς ἀλλὰ τὸ ἐν καταχρήσει διὰ τὰς εἰρημένας αἰτίας : “ 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 τὸ ὄνομά μου κύριον in the original sentence to
ὄνομά pov τὸ κύριον in the new sentence which Philo forms: and
this makes it clear that κύριον was in his text.

The reading of Cod. 118 κύριος dv may be a survival of an

original ὦν, without κύριος, transferred from 3. 24 as the translation
of the Tetragrammaton.

2. Quotations from the Psalms and Isaiah in Philo,
Clement, Barnabas, and Fustin Martyr.

1. Philo,

I. Quotations from the Psalms.

The quotations from the Psalms in the Philonean litera-
ture so nearly correspond with 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 ἢ
(i. 335) and De Somniis ii. 37 (i. 690).

Ps. 74 (75). 9 is similarly quoted in Quod Deus immut, 17
(i. 284).

Ps. 49 (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). 1 is quoted (twice) in De Agricultura 12 (i. 308),
and in De Mutatione Nominum 20 (i. 596), in each case with
ὑστερήσει for the current ὑστερήσῃ. [So Codd. 5. 165, 277, 278.]

FROM THE SEPTUAGINT. 173

Ps. 30 (31). 18 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 γενέσθω, ἐγένετο for the later forms γενηθήτω [γενηθή-
τωσαν], ἐγενήθη of the existing MSS. of the LXxX.

Ps. 100 (101). 1 is quoted in Quod Deus immut. 16 (i. 284) with
the Hellenistic ἔλεον [as in S* and 95 cursive MSS.] for the current
Attic ἔλεος.

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 rod ποτάμου τὰ ὁρμήματα
εὐφραίνουσι τὴν πόλιν τοῦ Geov. But in De Somniis ii. 38 (i. 691)
Philo has the singular τὸ ὅρμημα τοῦ ποτάμου εὐφραίνει : 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 ἡ (i. 334) with three
variants, viz. (1) the present participles 6 φυτεύων, ὁ πλάσσων are
substituted for the aorists ὁ φυτεύσας, ὁ πλάσας which are found in
all MSS. of the LXX.: (2) the plural ὀφθαλμούς is used instead of
the singular ὀφθαλμόν [so Codd. BS? of the LXX.]: (3) ἐπιβλέπειν
is used for the LXX. κατανοεῖν, 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
ἐπιβλέπει for κατανοεῖ.

In Ps. 26 (27). 1, where all MSS. of the LXX. have Κύριος
φωτισμός pov, De Somniis i. 13 (i. 632) has φῶς : 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) νεκροὶ S€.... οὐκ
αἰνέσουσι κύριον: and Ps. 83 (84). 11 is clothed in a philosophical

174 ON EARLY QUOTATIONS

paraphrase in Quzs rer. divin. heres 58 (i. 515) μίαν yap jpépav....

¢ “ ᾿ 2 a a , + > a A ,
βούλεσθαι βιῶναι pera ἀρετῆς ἢ μυρία ἔτη ἐν σκιᾷ TOU θανάτου.

It may be noted that Philo in quoting the Psalms never
uses the word ψαλμός or its compounds, but always ὕμνος or
one of its compounds: e.g. i. 596, quoting Ps. 22 (23). 1,
ᾷδεται δὲ καὶ ἐν ὕμνοις dopa τοιοῦτον: i. 335, quoting Ps. 36 (37).
4, 6 τοῦ Μωῦσέως θιασώτης. .. ἐν ὑμνῳδίαις ἀνεφθέγξατο : i. 46ο,
quoting Ps. 41 (42). 4, ἐν ὕμνοις εἴρηται : i. 284, quoting Ps.
100 (101). 1, 6 ὑμνῳδὸς εἶπέ που : i. 555 (quoting Ps. 113. 25
(115. 17) as given above), ὡς καὶ ἐν ὕμνοις λέγεται. And that
ὕμνοις was the older designation is shown by the subscription
to the Second Book of Psalms, which is found in most MSS.,
ἐξέλιπον of ὕμνοι Δαυὶδ τοῦ υἱοῦ ᾿Ιεσσαί.

II. Quotations from Isaiah.

Philo appears to quote Isaiah only twice :—

In De Somnits ii. 25 (i. 681) he quotes the figure of the vine
from Is. 5. 7, ἀμπελὼν κυρίου παντοκράτορος οἶκος τοῦ Ἰσραήλ, the only
variant being that, as is the case in many passages of the LXX.,
especially in the Minor Prophets, ΓΙΝΩΝ is translated instead of
being transliterated. The passage is quoted as having been said
by tis τῶν πάλαι προφητῶν, and by him ἐπιθείασας, ‘under in-
spiration.’

In De Mutat. Nom. 31 (i. 604) he quotes Is. 57. 21 χαίρειν οὐκ ἔστι
τοῖς ἀσέβεσιν εἶπε θεός : that the quotation is from the LXX. is shown
by the rendering of pide’ by χαίρειν : it is ordinarily translated by
εἰρήνη, Aquila and Symmachus so translate it in this passage, nor is
it rendered by χαίρειν in any other passage of the LXX., except the
parallel passage Is. 48. 22.

In De Exsecrat. y (ii. 435) ἡ γὰρ ἔρημος, 7 φησὶν 6 προφήτης,
εὔτεκνός τε καὶ πολύπαις May be an echo of Is. 54. 1.

But the resemblance of words is slight: and it may be inferred
from 1 Sam. 2. 5, Ps. 113. 9, that the phrase was a conventional
and even proverbial one.

FROM THE SEPTUAGINT. 175

2. Clement of Rome.
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 quotations 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: στήρισον is read in v. 12 for στήριξον,
as in Codd. BS, 27, 55: τὰ χείλη and τὸ στόμα are transposed
in Vv. 15.

Ps. 61 (62). 5 is quoted in c. 15 with the Hellenistic εὐλογοῦσαν,
as in Codd. BS? 24, 55, Verona Psalter, for the current classical
εὐλογοῦν.

Ps. 31 (32). 1, 2 is quoted in c. 50 with οὗ οὐ μὴ λογίσηται, as in
Codd. ABS' and 12 cursives, for ὦ od .... of Cod. S*, the majority
of cursives, and the Sixtine text.

Ps. 36 (37). 35-37 is quoted in c. 14 with (1) the variants ἀσεβῆ
[Cod. Alex.], τὸν ἀσεβῆ [Cod. Const.] as in the LXX. where Codd.
BS‘ omit and Cod. A inserts the article: (2) ἐξεζήτησα as in Codd.
‘99, 183 for the current ἐζήτησα.

Ps. 49 (50). 16-23 is quoted in c. 35 with a few unimportant,
and two important, variants: (1) 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 ὑπέλαβες ἀνομίαν,
the word ἀνομίαν having no equivalent in the Hebrew and spoiling
the sense. Clement agrees with Cod. S* in reading ἄνομε 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 wckedly that....’: it may be noted that the only
variant in the MSS. of the LXX., Cod. 188, also substitutes an
adverb, ἀδίκως : (2) in v. 22 Clement adds after ἁρπάσῃ the words
ὡς λέων 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: forexample 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 MM by τὰ ἄδηλα, and appears to destroy the
parallelism of the verse by joining it to the second member,
Viz; |

ἰδοὺ yap ἀλήθειαν ἠγάπησας"

τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.

(At the same time it is conceivable that the original LXX.
version may have been εἰς τὰ ἄδηλα, 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 ἐγὼ ἐκοιμήθην καὶ ὕπνωσα,
ἐξηγέρθην ὅτι κύριος ἀντιλήψεται pov
[Codd. S* 210 ἀντελάβετο μου]
is quoted in c. 26 in the form ἐκοιμήθην καὶ ὕπνωσα, ἐξηγέρθην ὅτι σὺ
pet ἐμοῦ et, where the last phrase is probably incorporated from
Ps, 22 (23). 4 (οὐ φοβηθήσομαι κακὰ) ὅτι σὺ μετ᾽ ἐμοῦ εἶ.

FROM THE SEPTUAGINT. 177

II. Quotations from Tsaiah.

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 LX X. text, and in several cases afford in-
teresting contributions to the criticism of it.

75. τ. 16-20 is quoted in c.8: (1) Cod. Const. follows the great
majority of MSS. of the LXX., and the Old Latin, in reading
λούσασθε, καθαροὶ γένεσθε: Cod. A agrees with two cursives 93, 144,
in reading καί before καθαροί : (2) Cod. A reads ἀφέλεσθε for ἀφέλετε,
in agreement with Justin M. Z7ypf. 18, but against all MSS. of the
LXX. and Justin M. Afol. 44, 61: (3) Cod. A reads χήρᾳ for χήραν,
in agreement with Codd. Β᾽, 144, 1471 of the LXX. but against
all other MSS.: (4) Cod. Const. follows Cod. B and the majority
of cursives of the LXX., and the Old Latin, in reading δεῦτε
διελεγχθῶμεν (διαλεχθῶμεν), Cod. A of Clement agrees with Codd. AS
and 16 cursives of the LXX. in inserting καί after δεῦτε.

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 ἐγγίζει μοι ὁ λαὸς οὗτος ἐν
τῷ στόματι αὐτοῦ καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσί pe ἡ δὲ καρδία αὐτῶν
πόρρω ἀπέχει ἀπ᾽ ἐμοῦ. Codd. AS, 26, 49, 87, 91, 97, 198, 306, 309
read ἐγγίζει μοι ὃ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν τιμῶσί pe ἡ δὲ καρδία
αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ.

In Clement, Cod. A has οὗτος 6 λαὸς τοῖς χείλεσί με τιμᾷ ἡ δὲ καρδία
αὐτῶν πόρρω ἄπεστιν ἀπ᾽ ἐμοῦ : Cod. C has ὁ λαὸς οὗτος τῷ στόματί με
τιμζ ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ.

In the N. T., the following is, except where otherwise noted, the
reading of the chief MSS. of Mark 7. 6: οὗτος ὁ λαὸς [Codd. BD ὁ
λαὸς οὗτος] τοῖς χείλεσίν με τιμᾷ [ Cod. D, a, b, c, ἀγαπᾷ] ἡ δὲ καρδία
αὐτῶν πόρρω ἀπέχει [Cod. D ἀφέστηκεν, Cod. L ἄπεστιν] ἀπ᾿ ἐμοῦ. 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 early Latin quotations, has ἐστὶν an’
ἐμοῦ for ἀπέχει am’ ἐμοῦ. :

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 otros 6 Aads, having lost its proper predicate
ἐγγίζει, and having assimilated the following predicate
τιμῶσι (which thereby became τιμᾷ), the antithesis was ac-
centuated by the loss of one or other of the phrases ἐν
τῷ στόματι or ἐν τοῖς χείλεσι. 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

(1) In all 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 τοῖς χείλεσι, Cod. C τῷ στόματι.

(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, Zryph. 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 τῷ στόματι αὐτῶν (or equivalent words)
ἐγγίζει μοι ὁ λαὸς οὗτος" τοῖς χείλεσιν αὐτῶν τιμῶσί pe, ἡ δὲ καρδία αὐτῶν
πόρρω ἀπέχει ἀπ᾽ ἐμοῦ.

(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. 2 Psalm. 36, vol. i.
810 d. But at the same time it is clear from Jerome 2” /saz. 29,
tom. iv. 393, that a version of the longer form was also in existence.

Js. 53 is quoted entire in c. 16.

The following are the more noteworthy variants: (1) 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 ἐναντίον αὐτοῦ

immediately after ἀνηγγείλαμεν : so Tertull. c. Marc. 3, pp. 671, 676, ©

Annuntiavimus de illo [coram ipso] velut [sicut] parvulus, Cyprian
Testim. 2.13. Ὁ. 77, Lactant. Just. 4. 16, and the majority of early

ΝΣ a ee

FROM THE SEPTUAGINT. 179

Latin writers. (2) In v. 3 Clement reads ἐκλεῖπον παρὰ τὸ εἶδος τῶν
ἀνθρώπων : the LXX. has many variants, chiefly, ἐκλεῖπον, or ἐκλεῖπον
τὸ εἶδος [so Codd. 22, 48, 51, 62, 90, 93, 106, 144, 233, 308] mapa
τοὺς υἱοὺς τῶν ἀνθρώπων OF παρὰ πάντας ἀνθρώπους [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 ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν : all existing MSS. of the
LXX. read ταῖς ἁμαρτίαις ἡμῶν, but the early Latin quotations,
e.g. Cyprian Zestim. 2. 13. p. 77, Lactant. Jus. 4. 16 support
Clement by reading proper peccaia nostra: so Jerome im Isat. 53,
tom. iv. 615 propler iniquitates nostras.

Is. 60. 17 is quoted in c. 42 with the variants (a) ἐπισκόπους for
the ἄρχοντας of all MSS. of the LXX., and (4) διακόνους for ἐπισκόπους.
In regard to (a) it may be noted (1) that Clement and the LXX.
agree in rendering the abstract ΠῚ ΡΞ by the concrete words ἄρχοντας,
ἐπισκόπους, Whereas Aquila has ἐπίσκεψιν, Symmachus ἐπισκοπήν :
(2) that the same word is translated by ἐπισκόπους in 2 Kings 11. 18,
and by ἐπισκέψεως in 1 Chron. 26. 30: (3) that the concrete Ὑ is
rendered in LXX., Gen. 41. 34 by the local Egyptian word
τοπάρχας, in Symmachus by ἐπισκόπους, in LXX., Judges 9. 28 by
ἐπίσκοπος, in LXX., 2.Chron. 24. 11 by προστάτης, in LXX., Esth.
2. 3 by k@pdpxas. It follows that Clement may very possibly have
had before him a revised text of the LXX. in which ἐπισκόπους was
used in the present passage. In regard to (4) it may be noted that
the Hebrew 23 which Clement here renders by διακόνους, the LXX.
by ἐπισκόπους, Aquila and Theodotion by πράκτορας, Symmachus by
ἐπιστάτας, is rendered in Job 3. 18: 39. 7 by φορολόγος.

180 ON EARLY QUOTATIONS

8. 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. 21 (22). 19,
117 (118). 12 and 22 are all quoted in Barn. 6.

In four unimportant cases the text of Barnabas differs
from the Sixtine text, but is supported by good MSS. of
the LXX.

In Ps. 1. 1, quoted in c. 10, Cod. S of Barnabas agrees with
Codd. BS and 42 cursives in reading ἐπὶ καθέδραν for ἐπὶ καθέδρᾳ.

In Ps. 1. 5, quoted in c. 11, Barnabas agrees with Codd. A, 268
of the LXX. in omitting the article before ἀσεβεῖς.

In Ps. 17 (18). 45, quoted in c. 9, Barnabas agrees with Codd.
σ᾽, 179, 286 of the LXX. in reading ὑπήκουσαν for ὑπήκουσεν, and
with 52, 205, 206 in reading pov for μοι.

In Ps. 21 (22). 17, quoted in c. 6, Barnabas is supported by
two cursives, 81, 206, in reading περίεσχε for περίεσχον.

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 διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς pov, ἐν μέσῳ —

ἐκκλησίας ὑμνήσω σε is quoted in c. 6 in the form ἐξομολογήσομαί σοι
ἐν ἐκκλησίᾳ ἐν μέσῳ ἀδελφῶν pov καὶ ψαλῶ σοι ἀνὰ μέσον ἐκκλησίας ἁγίων.
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
(1) that ἐξομολογεῖσθαι does not occur in the LXX. as a translation

of 15D, (2) that ψάλλειν does not occur in the LXX.as a translation ~

of bn,

Other cases suggest the hypothesis that psalms were in

FROM THE SEPTUAGINT. 181

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 tis ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν
ἀγαθάς ; is recalled by c. 9 τίς ἐστιν 6 θέλων ζῆσαι εἰς αἰῶνα ;

Ps. 41 (42). 3 πότε ἥξω καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ θεοῦ ; is
recalled by c. 6 ἔν τινι ὀφθήσομαι τῷ κυρίῳ θεῷ καὶ δοξασθήσομαι ;

Ps. 50 (51). 19 θυσία τῷ θεῷ πνεῦμα συντετριμμένον, καρδίαν συντε-
τριμμένην καὶ τεταπεινωμένην 6 θεὸς οὐκ οὐδενώσει is recalled by c. 2
θυσία τῷ θεῷ πνεῦμα συντετριμμένον, ὀσμὴ εὐωδίας τῷ κυρίῳ καρδία
δοξάζουσα τὸν πεπλακότα αὐτήν.

Ps. 89 (90). 4 χίλια ἔτη ἐν ὀφθαλμοῖς cov ὡς ἡ ἡμέρα ἡ ἐχθὲς ἥτις
διῆλθε is recalled by c. 15 ἰδοὺ σήμερον ἡμέρα ἔσται ὡς χίλια ἔτη.

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. Δαυὶδ... λέγει
ὁμοίως C. 10, λέγει κύριος ἐν τῷ προφήτῃ ς. 9, λέγει πάλιν 6
προφήτης c. 6, other quotations by e.g. λέγει πάλιν Κύριος ς. 6,
πάλιν τὸ πνεῦμα τοῦ Κυρίου λέγει ς. 9, λέγει 6 προφητεύων ἐπ᾽
αὐτῷ ς. 5, αὐτὸς δέ [sc. ὁ Κύριος] μοι μαρτυρεῖ λέγων 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 προφήτης, so what he wrote or said
was regarded as the uttefance of the Spirit of God throug
him.. :

182 ON EARLY QUOTATIONS

Il. 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. 1. 2 is quoted in c. 9 with the addition ταῦτα εἰς μαρτυρίαν after
κύριος ἐλάλησεν.

Is. 1. 10 is quoted in c. 9 with the substitution of τοῦ λαοῦ το ΐτου
for Σοδόμων.

715. 1. 11-14 is quoted in c. 2 with (a) the omission, in Cod. Sin.,
of κριῶν after ὁλοκαυτωμάτων, (4) the omission of καὶ ἡμέραν μεγάλην
after τὰ σάββατα. v. 13 is also quoted in c. 15 with the same
omission of καὶ nu. pey.

Is. 3. 9 is quoted in c. 6 with the variant ὅτι for διότι.

Ls. 5. 21 is quoted in c. 4: Cod. Sin., as also Cod. 91 of the
LXX., omits, Cod. Const. retains ἐν in the phrase of συνετοὶ ἐν

ἑαυτοῖς.

Is. 33. 13 ἀκούσονται οἱ πόρρωθεν ἃ ἐποίησα, γνώσονται οἱ ἐγγίζοντες
τὴν ἰσχύν μου is quoted in c. 9 with a Hebraistic addition to
ἀκούσονται and with the omission of the second subject, viz. ἀκοῇ
ἀκούσονται οἱ πόρρωθεν ἃ ἐποίησα γνώσονται, which shows that the
words are quoted without reference to their original meaning and
application.

Is. 33. 16,17... τὸ ὕδωρ αὐτοῦ mordv' βασιλέα μετὰ δόξης ὄψεσθε,
οἱ ὀφθαλμοὶ ὑμῶν ὄψονται γῆν πόρρωθεν, ἡ ψυχὴ ὑμῶν μελετήσει φόβον is
quoted in c. 11 in the form τὸ ὕδωρ αὐτοῦ πιστόν βασιλέα μετὰ δόξης
ὄψεσθε καὶ ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου: here also the
severance of τὸ v6. αὐ. πιστόν from the preceding sentence to which
they belong, and the addition of κυρίου 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 application.

Is. 40. 3 φωνὴ βοῶντος ἐν τῇ ἐρήμῳ is quoted in c. 9 with the prefix
ἀκούσατε τέκνα, andit is clear that, asin Matt. 3. 3, Mk. 1. 3, Luke 3. 4,
ἐν τῇ ἐρήμῳ is taken with βοῶντος rather than with the following

FROM THE SEPTUAGINT. 183

ἑτοιμάσατε : Cod. Sin. of Barnabas reads φωνή as in the LXX,, but
Cod. Const. reads φωνῆς, making the word depend on ἀκούσατε.

Ls, 42. 6, 7 is quoted exactly in c. 14, with the exceptions (a) 6 θεός
σου for ὁ θεός: (8) Cod. Sin. has ἰσχύσω for ἐνισχύσω: so Justin M. in his
three quotations of the passage, Zryph. 26, 65, and 122: (y) καί is
read before ἐξαγαγεῖν: so Cod. XII and most cursives of the LXX.:
(δ) πεπεδημένους is read for δεδεμένους : so Justin M. in the three
quotations just mentioned: this change points to a revised text
since πεπεδημένος is a more frequent translation of DN: (ε) καί is
omitted, with most MSS. of the LXX., with Justin M. Zryph. 26,
65, and in agreement with the Hebrew, before καθημένους.

Is. 45. τ λέγει κύριος ὁ θεὸς τῷ χριστῷ μου Κύρῳ is quoted in c. 12,
probably (i.e. in Codd. Sin.t Const. as against Codd. Barb. Med.
Sin*.) with the change of Κύρῳ into κυρίῳ, obviously on apologetic
grounds.

15. 45. 2 is quoted in c. 11 with the variants (a) in Codd. Sin.
Const. πύλας for θύρας, a change in the translation of nd which is
sometimes found in the LXX., (6) ἀοράτους is omitted, as in Cod. Α΄,
(c) γνῶσιν for γνῷς, a middle term between the two readings existing
in the γνωση of Cod. A.

75. 49. 6 (Cod. A) ἰδοὺ τέθεικά σε [Codd. BS, al. add εἰς διαθήκην
γένους] εἰς φῶς ἐθνῶν τοῦ εἶναι σε εἰς σωτηρίαν ἕως ἐσχάτον τῆς γῆς" οὕτως
λέγει κύριος ὁ ῥυσάμενός σε ὁ θεὸς ᾿Ισραήλ is quoted in c. 14 as in the
Alexandrine text with (a) the substitution of λυτρωσάμενος for ῥυσά-
μενος; (d) the omission of the article, as in Codd. ΒΒ 5, and six cursives,
before θεός ; (c) all MSS. of Barnabas, except Cod. Sin., also omit
Ἰσραήλ after θεός. It may be also noted that here, as elsewhere,
the clause οὕτως λέγει... 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 64, 7a:
i.e. the final clause of the antithesis, being sufficient for the
purpose, is given instead of the whole: the only variant is τέθεικα
for ἔδωκα, as in the preceding quotation.

15. 50. 8, 9 (Cod. B) ris 6 κρινόμενός por; ἀντιστήτω μοι ἅμα" καὶ τίς
ὁ κρινόμενός pot’ ἰδοὺ κύριος κύριος βοηθήσει μοι" τίς κακώσει pe; ἰδοὺ
πάντες ὑμεῖς ὡς ἱμάτιον παλαιωθήσεσθε καὶ σὴς καταφάγεται ὑμᾶς is quoted
in c. 6 with omissions and with an apologetic adaptation to Christ:

184 ON EARLY QUOTATIONS

the variants are (a) ἅμα is omitted, (c) ἢ τίς is used for καὶ ris, (c) the
second κρινόμενος is changed to δικαιούμενος in Codd. Sin. Const.: so
also Cod. 26 of the LXX., δικαζόμενος Codd. cett., (4) the clauses
ἰδοὺ Kupios...., Tis κακώσει pe are Omitted, as not being pertinent
to the purpose of the quotation, (ε) οὐαὶ ὑμῖν ὅτι is substituted for
ἰδού: but it is possible that these words are meant not to be part
of the quotation but only to call the attention to what follows:
Woe to you, for (as the prophet says)‘ Fe shall all wax old... .’

Is. 58. 4-10 is quoted in c. 3 with the following variants :—

In v. 4 Barnabas inserts the words λέγει κύριος after νηστεύετε:
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 ἐγώ before ἐξελεξάμην: he reads
οὐκ ἄνθρωπον ταπεινοῦντα τὴν Yuxnv αὐτοῦ for καὶ ἡμέραν ταπεινοῦν
ἄνθρωπον τὴν ψυχὴν αὐτοῦ, in which he is supported, against all the
MSS. of the LXX., by Cypr. Zestim. 3.1, p. 108 diem humiliare
hominem animam suam, Hieron. in Zach. 7, tom. vi. 833 neque ut
humiliet homo animam suam:; he reads the plurals κάμψητε, ὑπο-
στρώσητε |Cod. Const. omits] for the singulars κάμψῃς, ὑποστρώσῃ,
and he gives the special predicate ἐνδύσησθε to σάκκον.

In ν. 6 the words οὐχὶ τοιαύτην νηστείαν ἐγὼ [most cursives omit
ἐγὼ ἐξελεξάμην are expanded into the more emphatic form ἰδοὺ αὕτη
ἡ [| Cod. Sin. omits ἡ] νηστεία ἣν ἐγὼ ἐξελεξάμην, in which he is
supported, against all existing MSS. of the LXX., by Clem. Alex.
Paed. 3. 12, p. 305.

In v. 7 (1) the order of the clauses πτωχοὺς ἀστέγους εἴσαγε εἰς τὸν
οἶκόν σου, and γυμνὸν ἐὰν ἴδῃς περίβαλε is inverted: so also in the Old
Latin in Hieron. 7 Zach. tom. vi. 833 51 videris nudum opert cum et
pauperem et absque tecto induc 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 πτωχοὺς. ... οἶκόν σου. (2) πτωχούς is omitted, as in
Tertull. c. Marc. 4, p. 651¢, 730 ὁ (but elsewhere mendicos is
inserted): possibly because of the practical difficulty of a literal
observance of the injunction, which may also account for the

FROM THE SEPTUAGINT, 185

substitution of peregrinum in Iren. Vet. Interp. 4.17. (3) A new
clause is added, ἐὰν ἴδῃς ταπεινόν, and the predicate of the follow-
ing clause, viz. οὐκ ὑπερόψῃ is placed as its apodosis: the use of
ταπεινόν here, and the omission of πτωχούς 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 ‘JY.

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 γυμνόν, he used ταπεινόν, which some texts contained in
the preceding clause, as the object of the repeated ἐὰν ἴδῃς and
made the predicate οὐχ ὑπερόψῃ αὐτόν common to the two last
clauses.

In y. 8 it is almost certain, although the reading is corrected,
perhaps by the original scribe, in Cod. Sin., that Barnabas read
iudria for ἰάματα : it is obviously a scribe’s error, but it is found in
Codd. S? and 8, 911, 1061, 147 of the LXX., and, in the translation
vestimenta, in Tert. de Resurr. Carnis, pp. 576¢, 5774, Cyprian
Testim. 3. 1, Ὁ. 108, de Orat. Domin. 33, p. 291, de Op. εἰ eleem. 4,
p. 376. Jerome notes it as the current Latin reading, Ju Jsaz. 58,
tom. iv. 693.

In v. 9 the MSS. of Barnabas vary between βοήσεις and Bonen,
and between ἐπακούσεται and εἰσακούσεται : 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
gov tO τὸν Gprov: so also all the early Latin quotations.

15. 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 πτωχοῖς and ταπεινοῖς as translations of "J (see
above, p. 73): in the LXX. Codd. AB and most cursives have

186 ON EARLY QUOTATIONS

πτωχοῖς, Cod. S* has ταπεινοῖς, in Barnabas the fragmentary MSS,
have ταπεινοῖς and add χάριν, Cod. S. has πτωχοῖς.

15. 65. 2 Cod. Β ἐξεπέτασα ras χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν
ἀπειθοῦντα καὶ ἀντιλέγοντα, τοῖς πορευομένοις ὁδῷ οὐ καλῇ is quoted in
c. 12 in the form ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν
ἀπειθῆ [so Cod. Sin., Codd. Const. cett. ἀπειθοῦντα] καὶ ἀντιλέγοντα
ὁδῷ δικαίᾳ pov. The insertion of the words ὁδῷ δικαίᾳ μου, which are
obviously suggested by the following clause of the LXX., is probably

a rhetorical softening of the harshness of the absolute use of
ἀντιλέγειν.

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 ἰδοὺ of καθελόντες τὸν ναὸν τοῦτον αὐτοὶ αὐτὸν οἰκοδομήσουσιν
recalls Is. 49. 17 καὶ τάχυ οἰκοδομηθήσῃ bd’ ὧν κατῃρέθης : Cc. 6 καὶ
ἔθηκέν με ὡς στερεὰν πέτραν recalls Is. 50. 7 τὸ δὲ πρόσωπόν μου ἔθηκα
ὡς στερεὰν πέτραν (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. 20) quotes the ‘Two Ways’ as % γραφή. This
hypothesis will serve also to explain the quotations in c. 6.
13 ἰδοὺ ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα, C. 11. 10 καὶ ὃς ἂν φάγῃ
ἐξ αὐτῶν ζήσεται εἰς τὸν αἰῶνα (which appears to be ἃ sum-
mary of Ezek. 47. 12).

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. 187

Cod. Paris 450, dated 1364. The value of that MS. ‘can
be tested in two ways: (1) the same MS. contains other
works of which other and earlier MSS. remain: three of
these works, ps-Justin Lpzstola 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
169 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 very
large. (2) Ina few passages we can compare the MS. with
quotations from Justin in other works which have well-
attested texts: e.g. Justin, Aol. ii. 2 with Euseb. H. £. 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 account of the MSS. of Justin is entirely based upon Professor
Harnack’s elaborate account of them in the Zexte und Untersuchungen zur
Geschichte der altchristliche Literatur, Bd. i. Leipzig, 1882, entitled Dze
Ueberlicferung der griechischen Afpologeten des II Jahrhunderts in der alten

Kirche und im Mittelalter.
? See, for details, the Zheologische Literaturzeitung for 1876, No. 13.

188 ON EARLY QUOTATIONS

Justin’s genuine works: (1) in the Vatican Library, Cod.
Ottobonianus Gr. 274, written in the fifteenth century, con-
tains chapters 65-67 of the Apology: (2) 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 (72) 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 ....’ (kal τὰ λοιπὰ ἄχρι τοῦ .. .)

FROM THE SEPTUAGINT. 189

The following three instances will be sufficient to estab-
lish this point :—

(1) In Ps. 18 (19). 6 it is clear from two short quotations in
Tryph. 69, Apol. i. 54 that Justin read ἰσχυρὸς (ὡς γίγας δραμεῖν
ὁδόν), because in each case he comments upon the word: the same
inference may be drawn from Zryph. 76. But in the MS. of Zryph.
64, in which the first six verses of the psalm are quoted at length, the
word ἰσχυρός is omitted. It is thus evident that in transcribing Zryph.
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 yiyas or as a substitute for it, yiyas
being a rare word, which Hesychius s.v. explains by ἰσχυρός. It is
possible that the true text of Justin himself may be not that of the
MS. as given above, but as ἰσχυρὸς δραμεῖν ὁδόν, and that γίγας may
be an interpolation: but however this may be, the fact remains
that ἰσχυρός 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). το it is clear from Justin’s words in Zryph. 73
that he read ὁ κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου, because he comments
upon the fact that the Jews omitted those words on account of their
evident 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 follow 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 (1) 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, Jud., pp. 144, 146: (2) of the words a ligno being found in
almost all 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. απὸ τω ξυλω,

190 ON EARLY. QUOTATIONS

suggests the hypothesis that they are there only an attempt at
retranslation by a mediaeval scribe.

(3) Ps. 71 (72). 17 is quoted twice in Zryph. 121 in the form
ὑπὲρ τὸν ἥλιον ἀνατελεῖ (sc. τὸ ὄνομα αὐτοῦ). ‘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 ᾿ἀνατολὴ ὄνομα αὐτοῦ,
and his commentary is πυρωδέστερος yap αὐτοῦ ὁ τῆς ἀληθείας καὶ
σοφίας λόγος καὶ φωτεινότερος μᾶλλον τοῦ ἡλίου δυνάμεών ἐστι. But in
the quotation of the whole psalm in Zryph. 34, and in the similar
quotation (which the scribe has shortened) in Zryph. 64, the scribe °
follows the current reading of the LXX., πρὸ rod ἡλίου διαμενεῖ τὸ
ὄνομα αὐτοῦ.

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 Zryph. 97, and in Aol. i. 38: in both
quotations ἀντελάβετο is read, with Codd. S*, 210, as against the
common reading ἀντιλήψεται. There is a similar 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. Jus##. 4. 19, and in the Codex Sangermanensis: the
latter is found first in Hilar. 2 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 Zryph. 99. In each case the

4

FROM THE SEPTUAGINT. ΙΟΙ

reading is that of the current text of the LXX. καὶ οὐκ εἰς ἄνοιαν ἐμοί
but Justin seems to have read not ἄνοιαν but ἄγνοιαν, for his words
are (Zryph. 99) ἀλλ᾽ iva μή τις λέγῃ ᾿Ηγνόει οὖν ὅτι μέλλει πάσχειν,
ἐπάγει ἐν τῷ ψαλμῷ εὐθύς. Καὶ οὐκ εἰς ἄνοιαν ἐμοί. ὅνπερ τρόπον οὐδὲ τῷ
θεῷ εἰς ἄνοιαν ἦν τὸ ἐρωτᾶν τὸν ᾿Αδὰμ ποῦ ἐστὶν οὐδὲ τὸν Kdiv ποῦ "ABed
ἀλλ᾽ εἰς τὸ ἕκαστον ἐλέγξαι ὁποῖός ἐστι καὶ εἰς ἡμᾶς τὴν γνῶσιν πάντων διὰ
τοῦ ἀναφανῆναι ἐλθεῖν.... The whole point turns not upon folly
but upon knowledge or ignorance: and ἠγνόει would be unintelligible
unless ἄγνοιαν followed.

The passage raises a wider question than that of Justin’s
reading : neither εἰς ἄνοιαν nor εἰς ἄγνοιαν gives any intel-
ligible meaning, or is an approximate translation of the
Hebrew. The meaning of the Hebrew martes roms
Ὁ 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 εἰς ἄνοιαν but εἰς ἀνείαν (i.e. re-
mission or cessation, from ἀνίημι). But the word wasa rare
one: the only recorded instance of it is in a Paris MS.
(Colbert, No. 4249) of ps-Athanas. Praecepta ad Antiochum
(Opp. ed. Bened. ii. 253, and, separately, ed. G. Dindorf,
Lipsiae, 1857), c. 5, in a passage based upon Hermas, JZand.
5. I, where it is probably a scribe’s error for ἁγνείαν. 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, ἄνοιαν
and ἄγνοιαν, which they knew better. A single MS., Cod.
167 (British Museum, No. 5553), has the reading εἰς ἀνίαν,
which may be a survival of εἰς ἀνείαν.

Ps. 23 (24). 7 is quoted in Zryph. 85, Apol.i. 51 in the form
ἐπάρθητε πύλαι αἰώνιοι ἵνα εἰσέλθῃ ὁ βασιλεὺς τῆς δόξης. ‘The reading
of all existing MSS. of the LXX. is καὶ εἰσελεύσεται : and this
current reading is found both in the quotation of the whole psalm
in Zryph. 36, and in the shorter quotation in Zryph. 127. But ἵνα

εἰσέλθῃ is a closer rendering of the Hebrew: and Jerome’s Psalter
has ef ingrediatur, for which uf zngrediafur may reasonably be con-

192 ON EARLY QUOTATIONS

jectured, as opposed to the ef zntrozbit of the Verona Psalter and
the Codex Sangermanensis. In other words ἵνα εἰσέλθῃ may be
supposed to be the reading which existed in the recension of the
LXX., which was followed not only by Justin but also by the Old
Latin versions.

Ps. 81 (82). 7 is quoted in Zryph, 124 with a comment on the
difference between the Jewish and the LXX. interpretation. As
the text stands it is not clear wherein the difference lies: 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 ἰδοὺ δὴ ὡς
ἄνθρωποι ἀποθνήσκετε, 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* δὲ δὴ ὡς ἀνθρωποι,
which may be conjectured to be an imperfect transcription of ἴδε
δὴ ὡς ἄνθρωποι. ... If this be so, it must be supposed that the
LXX. followed the Hebrew in connecting ὑμεῖς with the preceding
clause: and this view is supported by Jerome’s Psalter diz estes et
filit excelst 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 longer 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). 1-10,
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 Afol. i. 41 and in
Tryph. 73, but also exists in two forms in the LXX., in the
Psalter and in 1 Chronicles 16. 23-31. 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, εἴδωλα δαιμονίων and ἀπὸ τοῦ

FROM THE SEPTUAGINT. 193

ξύλου, 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
(1) 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 1 Chronicles. (In addition to the longer quotations,
vv. 1- are quoted in 77yph. 74, v. 5 in Tryph. 55, 73; 79;
83, v. 10 in Tryph. 73.)

The following is a detailed examination of the quota-
tions:

vy. 1,2. The form of these verses in the Psalter (=Trypho) is
ᾷσατε τῷ κυρίῳ dopa καινόν, doate τῷ κυρίῳ πᾶσα ἡ γῆ" ᾷσατε τῷ κυρίῳ,
εὐλογήσατε τὸ ὄνομα αὐτοῦ, εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον
αὐτοῦ. ‘There is no noteworthy variant.

The form in 1 Chronicles and the Apology is shorter: ᾷσατε τῷ
κυρίῳ πᾶσα ἣ γῆ" ἀναγγείλατε ἐξ ἡμέρας εἰς ἡμέραν τὸ σωτήριον [380 Codd.
AS and most cursives: Cod. B and some cursives σωτηρίαν] αὐτοῦ.

v. 3. The form in most MSS. of the Psalter (=Trypho), is
ἀναγγείλατε [ἀπαγγείλατε] ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς
τὰ θαυμάσια αὐτοῦ : Cod. A’, the Verona Psalter, and Zryph. 74, omit
the first half of the verse, making ἐν πᾶσι... . θαυμάσια αὐτοῦ coordinate
with τὸ σωτήριον as an object of εὐαγγελίζεσθε in v. 2.

The whole verse is omitted in the Apology, and in Codd. ABS,
and several cursives, in 1 Chronicles: the MSS. which contain it
read as in the Psalms with the substitution of ἐξηγεῖσθε for avay-
γείλατε.

v. 4 is the same in all four passages: except that 1 Chronicles
and Justin agree with about 80 cursive MSS. of the Psalter in
reading ὑπὲρ πάντας instead of ἐπὶ πάντας.

v. 5. The form in almost all MSS. of the Psalter (=Trypho) is
ὅτι πάντες of θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ κύριος τοὺς οὐρανοὺς ἐποίησεν.

O

194 ON EARLY QUOTATIONS

The form in 1 Chronicles is ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλα καὶ ὁ
θεὸς ἡμῶν οὐρανοὺς [ABS οὐρανὸν] ἐποίησεν: the Apology (so also
Tryph. 55, 73, but not 79, 83) substitutes εἴδωλα δαιμονίων for εἴδωλα,
and follows with ὁ δὲ θεὸς τοὺς οὐρανοὺς ἐποίησεν. ‘The phrase εἴδωλα
δαιμονίων is supported by Iren. Ver. Jnterp. 3. 6 alone among early
Latin authorities, and by Clem. Alex. Profrepi.c. 4 alone among early
Greek authorities: εἴδωλα is used elsewhere, but δαιμόνια is not, as a
translation of pon, The phrase in Justin, if notwithstanding its
absence in Z7yph. 79, 83 it be really his, is perhaps an intentional
combination of the two readings.

v. 6. The form in the Psalter (=Trypho) is ἐξομολόγησις καὶ
ὡραιότης ἐνώπιον αὐτοῦ, ἁγιωσύνη καὶ μεγαλοπρέπεια ἐν τῷ ἁγιάσματι
αὐτοῦ.

The form in most MSS. of 1 Chronicles and in the Apology is δόξα
καὶ ἔπαινος κατὰ πρόσωπον αὐτοῦ, ἰσχὺς καὶ καύχημα ἐν τόπῳ αὐτοῦ | Apol,
ἐν τόπῳ ἁγιάσματος αὐτοῦ, Codd. 19, 93, 108 ἐν τῷ ἁγιάσματι αὐτοῦ,
Codd. 106, 120, 134, 144, 236, 243 ἐν τόπῳ ἁγίῳ αὐτοῦ]. 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 1 Chronicles, except that the
former reads ἐνέγκατε and τίμην where the latter has δότε and ἰσχύν.
But in the Apology, which otherwise agrees with 1 Chronicles,
Justin has the remarkable reading δότε τῷ κυρίῳ τῷ πατρὶ τῶν αἰώνων
for δότε τῷ κυρίῳ ai πατριαὶ τῶν ἐθνῶν. ‘The origin of this reading
may probably be traced in Codd. BS of the passage in 1 Chronicles,
which read πατρί for ai πατριαί, Justin may have found a similar
reading in the copy which he used: and πατρὶ τῶν ἐθνῶν being an
unusual expression was changed to τῷ πατρὶ τῶν αἰώνων, a phrase
which may be compared with the current philosophical phrase τῷ
πατρὶ τῶν ὅλων.

In vy. 8, 9, 10 the form in the Psalter (=Trypho) is—
8 ἐνέγκατε τῷ κυρίῳ δόξαν ὀνόματι αὐτοῦ,
ἄρατε θυσίας καὶ εἰσπορεύεσθε. εἰς τὰς αὐλὰς αὐτοῦ"
9 προσκυνήσατε τῷ κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ,
’ > A , » - -“" c -“
σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ.
IO εἴπατε ἐν τοῖς ἔθνεσιν ‘O κύριος ἐβασίλευσε,
καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται,
κρινεῖ λαοὺς ἐν εὐθύτητι,

FROM THE SEPTUAGINT, 195

The only noteworthy variant is in v. 10, where AS? and most
cursives read ὅτι κύριος : BS* are supported in reading 6 κύριος by
the short quotation in Zryph. 73, and by the Old Latin.

The form in most MSS. of 1 Chronicles is—

8 Cod. A: [Codd. BS omit] δότε τῷ κυρίῳ δόξαν ὀνόματι αὐτοῦ,
λάβετε Sapa καὶ ἐνέγκατε κατὰ πρόσωπον αὐτοῦ.
καὶ προσκυνήσατε κυρίῳ [Cod. A τῷ κ.] ἐν αὐλαῖς ἁγίαις
αὐτοῦ.
9 φοβηθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ,
κατορθωτήτω [S* καὶ κατ.] ἡ γῆ καὶ μὴ σαλευθήτω.
10 εὐφρανθήτω 6 οὐρανὸς καὶ ἀγαλλιάσθω ἡ γῆ
καὶ εἰπάτωσαν ἐν τοῖς ἔθνεσιν Κύριος βασιλεύων [Cod. A
ἐβασίλευσεν] ‘
The form in the Apology is—
8 λάβετε χάριν καὶ εἰσέλθετε κατὰ πρόσωπον αὐτοῦ,
καὶ προσκυνήσατε ἐν ταῖς αὐλαῖς ἁγίαις αὐτοῦ"
9 φοβηθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ,
καὶ κατορθωτήτω καὶ μὴ σαλευθήτω.
10 εὐφρανθήτωσαν ἐν τοῖς ἔθνεσιν"
ὁ κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου,

The noteworthy points in this text of the Apology are (1) the
agreement with Codd. BS in the omission of the first clause of v. 8,
(2) the use of χάρις for δῶρον or θυσία as a translation of 10D; this
would be even more important if it were certain that Justin knew
Hebrew: (3) the omission of εἴπατε in v. 10, which it is certain that
Justin read, inasmuch as he twice quotes εἴπατε ἐν τοῖς ἔθνεσιν in
Tryph. 73: if this be restored, it may be assumed that the subjects
of εὐφρανθήτωσαν in his text were ὁ οὐρανὸς καὶ ἡ γῆ, aS in 1 Chronicles:
(4) the reading ἀπὸ τοῦ ξύλου, for which see above, p. 189.

It will be noted that, in the form of the psalm in the
Psalter, (1) the two members of vv. 8, 9 respectively give
an intelligible antithesis, (2) the words καὶ yap... cadev-
θήσεται inv. 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 ν. ὃ which is found in Cod. A in 1 Chronicles
similarly destroys the parallelism of that verse, and that its

Ο 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. 28
(29). 2: 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
1 Chronicles, and probably also in Justin, between the two
clauses of v. 10 is confirmed by Ps. 96 (97). 1.

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 δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος
ἡμῖν ἐστί: there is no variant. Zryph. 17, 133, both of which are
long quotations, have δήσωμεν, but Zryph. 136, 137, both of which

FROM THE SEPTUAGINT. 197

are short quotations, have ἄρωμεν, and in 137 Justin remarks upon
the reading, saying that ἄρωμεν is the true reading of the LXX. and
δήσωμεν 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 δήσωμεν; Hegesipp. ap. Euseb.
ΗΠ. E. 2. 23, 15, and Clem. Al. Strom. 5. 14, p. 714, have dpoper:
Tertull. c. Marc. 3. 22 has auferamus, but Jerome zx Jsaz. 3, tom. iv.
Ρ. 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 implies 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.

15. 7. 10-17 is quoted at length in Zryph. 43, 66: v. 14 also in
Apol. 33, and v. 14a in Zryph. 67, 71, 84.

In v. ro there is no variant: in v. 11 Justin’s MS. supports the
reading τοῦ θεοῦ of Cod. S and Io cursives as against θεοῦ : in v. 12
there is no variant: in v. 13 the addition of Ἡσαΐας to εἶπεν is sup-
ported, and ἀκούετε is read for ἀκούσατε.

In v. 14 Zryph. 43 reads καλέσεται (perhaps by a not uncommon
scribe’s error for καλέσετε, which is found in Cod. XII and several
cursives, and in the Old Latin), and Z7yph. 66 reads καλέσουσι (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. 1. 23):
the same two quotations in the Trypho, and also the short quota-
tions in 67, 71, 84 have ἐν γαστρὶ λήψεται, which is read in Codd.
AS, XII, 26, 41, 90, 106, 144, 239, 306. But Aol. 33 has the
singular reading ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱὸν καὶ ἐροῦσιν
ἐπὶ τῷ ὀνόματι αὐτοῦ MeO’ ἡμῶν ὁ θεός. The reading ἐν γαστρὶ ἕξει is
repeated in the same chapter in a way which shows that Justin
must have read it, for he uses συλλαβεῖν to explain it: and the
passage is the more remarkable because Justin lays stress on giving
it αὐτολεξεί, ‘ word for word,’ The ἐροῦσι is perhaps the source of
the καλέσουσι 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 Zryph. 43 agrees with the current text of the LXX. in
reading καὶ ἐκλέξασθαι, but Zryph. 66 agrees with AS? and 17 cursives
in reading ἐκλέξεται.

In v. 16 both quotations agree with AS? and 14 cursives in read-
ing τοῦ before ἐκλέξασθαι : in the same verse Zryph. 43 reads ἀπειθεῖ
πονηρά for the current LXX. reading ἀπειθεῖ πονηρίᾳ : only two cursives
have a variant, viz. Codd. 93, 305 which read πονηρίαν, and the early
Latin quotations read mon credit (credet, credidit) malztiae, or (Iren.
Vet. Interp. 3. 21) non consentiet nequitiae. But the translation in
August. 16. 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 ἀπωθεῖν is frequently used
as the translation of DN’), ‘ to despise,’ gives a plausibility to Wolf’s
conjecture that ἀπειθεῖ is a scribe’s mistake for ἀπωθεῖ,

But in v. 16 both quotations agree in inserting c. 8. 4, and it is
evident from Tertull. c. Jud. 9, p. 141, c. Marc. 3. 12, p. 673, that
the insertion existed in the text which Tertullian 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, πρὶν ἢ γνῶναι
τὸ maidiov,..., 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, Zryph. 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 1 Corinthians 1. 19.

— LXX. ἀπολῶ τὴν σοφίαν τῶν σοφῶν [several cursives add αὐτοῦ, or
αὐτῶν] καὶ τὴν σύνεσιν τῶν συνετῶν [the same cursives add
αὐτοῦ Or αὐτῶν] κρύψω [Cod. 301 ἀθετήσω].

1 Cor. 1.19 ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν
ἀθετήσω.

Tryph. 32 ἀφελῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν
αὐτῶν κρύψω.

id. 78 ἀφελῶ τὴν σοφίαν τῶν σοφῶν αὐτῶν τὴν δὲ σύνεσιν τῶν συνετῶν
ἀθετήσω.

id. 1283 ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν
κρύψω.

The reading ἀφελῶ is supported by Tert. c. Marc. 3. 6, p.670

FROM THE SEPTUAGINT. 199

auferam sapientiam sapientium illorum, tbid. 5.11, Ὁ. 793: but the
same writer also shows the existence of various readings, for zdzd.
4. 25: p.719 he has perdam sapientiam sapientium: at the same time
it must be noted that ἀπολλύω is the ordinary translation of 738, and
that ἀφαιρέω is never elsewhere used as the translation of it. The
addition of αὐτῶν to σοφῶν, in c. 78, and to συνετῶν 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 1 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 Z77yph. 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 similar quotation in
St. Matt. 12. 18-21.

The following is a detailed comparison of the four texts :

St. Matt. 12.
18-21.

LXX. Tryph. 123.

Tryph. 135.

Ἰακὼβ [Codd. Ιακὼβ

106, 302, 305

Ἰακὼβ

ἰδοὺ Ἰακὼβ] ὁ
“ > a
παῖς μου ἀντιλη-
ψομαι αὐτοῦ"
Ἰσραὴλ ὁ ἐκλεκ-
τός μου προσδεδέ-
7” 1 ε ,
Earo αὐτὸν ἡ ψυχή
μου"
» A * ,
ἔδωκα TO πνεῦμά
>. Φ > ,
μου ἐπ᾽ αὐτόν,
, “~ 0
κρίσιν τοῖς ἔθνε-

> ’
σιν ἐξοίσει.

> ἄρ od
ἰδοὺ ὁ παῖς μου

DORN ate Ε
ὃν ῃρέτισα

ὁ ἀγαπητός μου
[εἰς] ὃν ηὐδόκησεν
ἢ ψυχῆ μὸν

θήσω τὸ πνεῦμά
μου ἐπ᾽ αὐτόν
καὶ κρίσιν τοῖς

ἔθνεσιν ἀπαγγελεῖ

ὁ παῖς μου ἀντι-

λήψομαι αὐτοῦ,

ἸΙσραὴλ ἐκλεκτοῦ

μου"

θήσω τὸ πνεῦμά
> > > ,
μου ἐπ᾽ αὐτόν
καὶ κρίσιν τοῖς

ἔθνεσιν ἐξοίσει

ὁ παῖς μου ἀντι-

λήψομαι αὐτοῦ"

καὶ Ἰσραὴλ ὁ ἐκ-
λεκτός μου προσ-
’ ye ς
δέξεται αὐτὸν ἡ
ψυχή pov
δέδωκα τὸ πνεῦ-
, ihe ees ΠΥ ἂν
μά μου ἐπ᾽ αὐτόν
καὶ κρίσιν τοῖς

ἔθνεσιν ἐξοίσει.

It will be noted (1) that both quotations in Justin agree with the
LXX. in asserting, what St. Matthew agrees with the Hebrew in

omitting, the names Jacob and Israel.

That the insertion of the

words in Justin is not accidental is proved by his quoting them
separately, c. 123, and giving them a Messianic interpretation :
(2) that Zryph. 123 agrees with St. Matthew in reading θήσω, but
that the passage has not been altered to harmonize with St. Matthew

200 ON EARLY QUOTATIONS

is made probable by the retention in both Justin’s quotations of the

LXX. ἐξοίσει as against ἀπαγγελεῖ. |
It may also be noted that while the translation of V2 by

ἀγαπητός is peculiar to St. Matthew, the rest of St. Matthew’s

phrase is identical with Theodotion’s translation of ‘WD? ONY,

LXX.

οὐ κεκράξεται
οὐδὲ ἀνήσει | βοή-
σει Cod. 308],

οὐδὲ ἀκουσθή-
σεται ἔξω ἡ φωνὴ

αὐτοῦ"

St. Matt. 12.
18—21.

> > ¢ Or

οὐκ ἐρίσει οὐδὲ
κραυγάσει,
> , ae ,

οὐδὲ ἀκούσει τις

> ΄σ 4
ἐν ταῖς πλατείαις

4 \ > a,
τὴν φωνὴν αὐτοῦ

Tryph. 123.

3 | ae »
οὐκ ἐρίσει οὔτε
κράξει,
a» 5» [2 ,
οὔτε ἀκούσεταί
> ΄
τις ἐν ταῖς πλα-

, A A
τείαις τὴν φωνὴν

Tryph. 135.

> /
οὐ κεκράξεται

οὐδὲ ἀκουσθή-
σεται ἔξω ἡ φωνὴ

αὐτοῦ"

αὑτου"

It will be observed that the LXX. ἀνήσει does not exist in any of
the other quotations: that it was the original LXX. translation is
made probable by the fact (1) that 8¥2 is rendered by ἀνίημι in three
other passages of Isaiah (more commonly, both in Isaiah and else-
where, by αἴρω), (2) that it underlies the Old Latin versions d:mzttet
and relinguet, Hieron. Lp. 121 ad Algas. qu. 2, tom. i. 848, 2 Lsaz. 42,
tom. iv. 506, and cessabz¢ August. de Civit. Det 20.30. ‘That it
was felt to be a difficult expression may perhaps be inferred from
its omission not only in Zryfh. 135, above, but also in Tertull,
c. Marc. 4. 23, p. 717, Cypr. Zesim. 2.13, Ὁ. 78. And that the βοήσει
of Cod. 308 was an early variant is shown by Tertull. c. Jud. 9,
p- 143 neque contendit neque clamavit, where the quotation must be
from Isaiah and not from St. Matthew, because /orzs and not
in platers follows.

κάλαμοντεθλασ-
μένον [Codd. A
23, 41, 87, gt,
97, 106, 228,
308, 309, συν-

κάλαμον συντε-

τριμμένον

κάλαμον συντε-
τριμμένον

κάλαμον τεθραυ-

σμένον

τεθλασμένον] οὐ
συντρίψει, καὶ λί-
νον καπνιζόμενον
οὗ σβέσει GAN εἷς
ἀλήθειαν ἐξοίσει

κρίσιν.

» , .
ov κατεάξει καὶ
λίνον τυφόμενον
οὐ [9 οὐ μὴ]
σβέσει ἕως ἂν ἐκ-

, 5 “ 4
βάλῃ εἰς νῖκος τὴν

κρίσ WV,

ov κατεάξει καὶ
λίνον τυφόμενον
οὐ μὴ σβέσει ἀλλὰ
εἰς ἀλήθειαν ἐξοί-

σει κρίσιν.

> , ᾿
οὐ συντρίψει καὶ
λίνον τυφομένον
οὐ σβέσει ἕως οὗ
~ > , ,
νῖκος ἐξοίσει Kpi-

ou,

FROM THE SEPTUAGINT. 201

The variations between (a) τεθλασμένον, συντεθλασμένον, συντετριμ-
μένον, and τεθραυσμένον, (6) συντρίψει and κατεάξει, correspond to
variations in the early Latin versions between (a) fractam, con-
Jractam, contusam, and quassatam, (6) conteret, comminuet, fregit,

_confringet: they must therefore be taken to mark an early diffi-
culty, and a consequent early variety, in the rendering of the contrast
between ΚΝ and 72¥,

The variations in the rendering of the last clause may perhaps be
best explained by noting that εἰς νῖκος is interchanged with εἰς τέλος
as a translation of ΠΙᾺ) or nyo, ‘for ever,’ i.e. utterly or completely :
it is consequently conceivable that it may have come to be used as
an equivalent for eis ἀλήθειαν or ἐν ἀληθείᾳ, ‘truly’ or ‘ really,’

ἀναλάμψει kal οὐ
᾿ θραυσθήσεται [8
σβεσθήσεται] ἕως
ἂν θῇ ἐπὶ τῆς γῆς
κρίσιν"

me ΟΣ Ὡς
Καὶ επι τῷ ovo~

A ed 3
καὶ τῷ ὀνόματι
i

ἀναλήψει καὶ οὐ
μὴ θραυσθήσεται
-΄ ΕΟ ἐδ ΠΝ 4 A
ἕως ἂν θῇ ἐπὶ τῆς

γῆς κρίσιν"

ν ἘΕῸῚ bed δε. 4
Kal ἐπι τῷ ovo-

ματι αὐτοῦ ἔθνη αὐτοῦ ἔθνη ἐλ- ματι αὐτοῦ ἐλπι-

ἐλπιοῦσι"

πιοῦσι

a <4
οὔσιν ἔθνη

ἀναλήψει καὶ οὐ
θραυσθήσεται ἕως
A ~ 9.4 -~ -
ἂν θῇ ἐπὶ τῆς γῆς

κρίσιν"

Ἁ 9. let See

καὶ ἐπὶ τῷ ὀνό-
ao

ματι αὐτοῦ ἐλπι-

~ »
οὔσιν ἔθνη

The reading of Justin’s MS., ἀναλήψει, would no doubt be in an
earlier MS. ἀναλήμψει, which was originally only a scribe’s error for
ἀναλάμψει.

The omission of the clause ἀναλάμψει. ... κρίσιν in St. Matthew
is perhaps best explained by the hypothesis of a homoioteleuton
. κρίσιν in an early MS.

The absence of any trace either in the MSS., or in the quotations,
or in the early Latin versions, of any variation in the last clause, in
other words the fact that all early recensions of the LXX. agreed
in translating on” DEN μευ νὰ by (ἐπὶ) τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσι,
whereas the later revisers, Aquila, Symmachus, and Theodotion,
agreed with modern scholars in translating the passage by τῷ νόμῳ
αὐτοῦ νῆσοι ἐλπιοῦσι, Seems to point to a lost variant in the Hebrew
text.

κρίσιν Δα.

Is. 53 is largely quoted, and some of the quotations are useful
contributions to the criticism of the LXX. The following are the
more noteworthy.

v. 2 is quoted in Afol. i. 50, Zryph. 13, 42, in each case placing

202 ON EARLY QUOTATIONS FROM THE SEPTUAGINT.

the words ὡς παιδίον immediately before ὡς ῥίζα. This is the reading
of Codd. AS, XII, 22, 26, 36, 48, 86, 90, 93, 106, 144, 147, 198,
233, 306, 308, and of Clem. Rom. i. 16, 2. : ;

v. 8 ὁ is quoted in Apol.i. 51, Zryph. 13, with the variant ἥκει for
ἤχθη, and in Zryph. 43 ἤχθην. ἥκει is found also in Codd. 62, go,
144, 147, 233, and in Clem. Rom, i. 16. 9: but the Latin versions
all have ductus est or adductus est.

v. 9 is quoted in Afol. i. 51, Zryph. 13, with the reading οὐδὲ
(οὐχ) εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, in agreement with Codd. AS’,
XII, 26, 36, 41, 49, 51; 86, 90, 91, (93), 104, 106, 144, 147, 198, 228,
233, 239, 306, 308, 309, |Codd. 87, 97 have οὐδὲ δόλος, Cod. B has
οὐδὲ δόλον, without εὑρέθη]. It seems probable that the original
reading was οὐδὲ δόλος, which is a literal rendering of the Hebrew,
and that (a) δόλον arose from assimilation to the preceding ἀνομίαν,
(6) εὑρέθη was supplied by way of exegesis. ‘The antiquity of
the accusative δόλον is shown by its translations zms¢dias in Cypr.
Testim. 2.15, p. 80, and dolum in August. de Civit. Dez 18. 29,
tom. 7. 510,and elsewhere: Faustin. de Zrznzt. 3. 4, further proves
its existence by the reading megue dolum in ore locutus est. But
Tertull. c. Jud. το, p. 144, has nec dolus in ore ejus inventus est.

v. 12 is quoted in Afol. i. 51, Zryph. 13, with only a slight
variation from the current text of the LXX.: but at the beginning
of Apol. i. 50 it is prefixed to the quotation of c. 52. 13—53. 8, and
instead of the current text αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε καὶ διὰ
τὰς ἀνομίας αὐτῶν παρεδόθη is the important variant αὐτὸς ἁμαρτίας
πολλῶν εἴληφε καὶ τοῖς ἀνόμοις ἐξιλάσεται. This last clause brings the
Greék into harmony with the Hebrew "32! Dyan, ‘he made in-
tercession for the transgressors,’ but there is no trace of the reading
elsewhere : it must be taken to be part of a lost revision of the LXX,
of which Justin made use but which is otherwise unknown,

V. ON COMPOSITE QUOTATIONS FROM
THE SEPTUAGINT.

IT would be improbable, even if there were no positive
evidence on the point, that the Greek-speaking Jews, who
were themselves cultured, and who lived in great centres of
culture, should not have had a literature of their own. It
is no less improbable that such a literature should have
consisted only of the Apocalyptic books, and the scanty
fragments of other books, which have come down to us. It
may naturally be supposed that a race which laid stress
on moral progress, whose religious services had variable
elements of both prayer and praise, and which was carry-
ing on an active propaganda, would have, among other
books, manuals of morals, of devotion, and of controversy.
It may also be supposed, if we take into consideration the
contemporary habit of making collections of ercerpia, and
the special authority which the Jews attached to their
sacred books, that some of these manuals would consist
of extracts from the Old Testament.

The existence of composite quotations in the New Testa-
ment, and in some of the early Fathers suggests the hypo-
thesis that we have in them relics of such manuals. The
passages which are examined in the following chapter are
more consistent with such a hypothesis than with any
other. The view that they are mere misquotations in which
the several writers have, through defect of memory, blended
several passages into one is rendered improbable by the

204 ON COMPOSITE QUOTATIONS

whole character of the quotations which they make from
the Old Testament: it will be clear from the preceding
chapter that such quotations were ordinarily made with
great accuracy, and that the existence of a discrepancy
between them and the existing MSS. points not to an in-
accuracy on the part of the writer but to a variation in the
current text. The view, which might otherwise be tenable,
that such passages are combinations, such as might be
made by any writer who was familiar with the text of the
Old Testament, is set aside by the fact that in some cases
the same, or nearly the same, combinations occur in dif-
ferent writers. Two instances of this will be found below,
viz. (1) the composite quotation, Jer. 2. 12, 13, Is. 16. 1, 2,
which is found in both Barnabas 11, and in Justin M. 77yph.
114: (2) the composite quotation from the Psalms and
Isaiah, which is found in the New Testament, Romans 3.
10-18 and in Justin M. 77yph. 27.

1. Clement of Rome.
(τὴ XV.

In c. 15 there is a passage which is composed of Ps. 77
(78). 36, 37: 30 (31). 18: 11 (12). 44-5:
Ps. 1 (78) ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν
καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτῷ [so Cod. Alex.
and Clem. Alex.: Cod. Const. ἔψεξαν αὐτόν ]"
ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα per αὐτοῦ
οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ.
Ps. 30 (31) (διὰ τοῦτο) ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια,
Ps. 11 (12) γλῶσσα μεγαλορήμων [so Cod. Const.: Cod. Alex.
γλῶσσαν μεγαλορήμονα],
τοὺς εἰπόντας τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν
τὰ χείλη ἡμῶν παρ᾽ ἡμῖν ἐστίν" τίς ἡμῶν κύριός ἐστιν ;
ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ ἀπὸ τοῦ στεναγμοῦ
τῶν πενήτων,
νῦν ἀναστήσομαι, λέγει Κύριος,

θήσομαι ἐν σωτηρίῳ' παρρησιάσομαι ἐν αὐτῷ.

— Νδδλνά κι ᾿ν Δ ἀν.

FROM THE SEPTUAGINT. 205

The text of Clement is not certain: recent editors, Lightfoot, and
Gebhardt and Harnack, insert the first clause of Ps. 11 (12). 4 @
ἐξολοθρεύσαι κύριος πάντα τὰ χείλη τὰ δόλια after τὰ χείλη τὰ δόλια, and
follow Cod. Alex. in reading the accusative γλῶσσαν μεγαλορήμονα:
this gives a good grammatical construction for τοὺς εἰπόντας but
destroys the parallelism. The harshness of the construction without
a governing verb was evidently seen by the scribe of Cod. Const.
for he prefaces τοὺς εἰπόντας by the words καὶ πάλιν, as though it
were a Separate quotation. But this confirms his reading.

Whether the words be inserted or not, the sense of the cento
is consecutive.

The same cento is also found in Clement of Alexandria,
Strom. 4.6, p. 577: that it comes from the same source is
shown by the use of the words διὰ τοῦτο, which are not
found in the LXX., in introducing the half verse from Ps.
30 (31): and it is to be noted that whereas in Clement of
Rome the quotations from Is. 29. 13, Ps. 61 (62). 5, which
precede it, are separated from it and from each other by
the introduction of the words πάλιν déyer.... καὶ πάλιν
λέγει, in Clement of Alexandria there is no such distinction
between the quotations, and the whole series of passages
forms a single cento.

(2) c. XXII.

In c. 22, after quoting Ps. 33 (34). 12-18 with great fidelity
to the existing text of the LXX., instead of the following
verses of the Psalm, Clement adds Ps. 31 (32). 10,

πολλαὶ ai μάστιγες τοῦ ἁμαρτωλοῦ,

τοὺς δὲ ἐλπίζοντας ἐπὶ κύριον ἔλεος κυκλώσει,

which preserves the sequence and antithesis of the passage
so well that the whole quotation may be taken to be a
Separate current poem, formed of the second part of Ps.
33 (34)—the psalm is divided by the διάψαλμα after v. 11—
with an abridged ending, which has been transferred from

Ps, 31 (32).

206 ON COMPOSITE QUOTATIONS

(3) eR RATY,
In c. 34 there is a passage in which Daniel 7. Io and
Isaiah 6. 3 are blended together. |
The passage in Daniel is—

‘Thousand thousands ministered unto him, and ten thousand
times ten thousand stood before him,’

The passage in Isaiah is (after the description of the
seraphim with six wings)—

‘And one cried unto another and said Holy, holy, holy is the
Lord of hosts; the whole earth is full of his glory.’

The passage in Clement is—
μύριαι μυριάδες παρειστήκεισαν αὐτῷ καὶ χίλιαι χιλιάδες ἐλειτούργουν
αὐτῷ καὶ exéxpayov' “Aytos, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ

, a Ud > a
κτίσις τῆς δόξης αὐτοῦ.

κε L.

In c. 50 there is a passage in which Is. 26. 20 and pro-
bably either Ezek. 37. 12, 13 or 4 Esdr. 2. 16 are blended
together.

The passage in Isaiah is—

‘Enter thou into thy chambers and shut thy doors about thee:
hide thyself for a little moment, until the indignation be overpast.’

The passage in Ezekiel is—

‘ Behold, I will open your graves and cause you to come up out
of your graves, O my people.’

The passage in 4 Esdras is—

‘Those that be dead will I raise up again from their places,
and bring them out of the graves; for I have known my name in
Israel.’

The passage in Clement is—
εἰσέλθετε εἰς τὰ ταμεῖα μικρὸν ὅσον ὅσον ἕως οὗ παρέλθῃ ἡ ὀργὴ καὶ ὁ
θυμός μου" καὶ μνησθήσομαι ἡμέρας ἀγαθῆς καὶ ἀναστήσω ὑμᾶς ἐκ τῶν θηκῶν

ὑμῶν,

FROM THE SEPTUAGINT. 207

(5) c. LVI.

‘Inc. 56 there is a passage which is composed of Ps. 117
(118). 18, Prov. 3. 12, and Ps. 140 (141). 5:

Ps. 117 (118) παιδεύων ἐπαίδευσέν pe ὁ κύριος,
καὶ τῷ θανάτῳ οὐ παρέδωκέν pe’

Prov. 3 ὃν γὰρ ἀγαπᾷ κύριος παιδεύει [So Codd. AS in LXX.,

Cod. B ἐλέγχει]

μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.

Ps. 140 (141) παιδεύσει με γάρ (φησι) δίκαιος ἐν ἐλέει καὶ ἐλέγξει με,
ἔλαιον δὲ ἁμαρτωλῶν μὴ λιπανάτω τὴν κεφαλήν μου.

But the want of cohesion between the third quotation
and the two first makes it probable that this is rather a
series of quotations on a cognate subject than a single
quotation from a composite poem.

2. Barnabas.
(1) c. V.
In c. 5 there is a passage which is composed of Ps. 118
(119). 120: 21 (22). 17:
Ps. 118 (119) καθήλωσόν μου τὰς σάρκας,

Ps, 21 (22) ὅτι πονηρευομένων συναγωγαὶ ἐπανέστησάν μοι.

It is immediately preceded by the quotation of Ps. 21
(22). 21, but the καί which (in Codd. Sin. Const.) immediately
precedes seems to mark it as a separate quotation.

Neither of the quotations corresponds exactly to the
text of the LXX.: (1) in Ps, 118 (119) the LXX. text is
καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας pov: (2) in Ps. 21 (22)
it is συναγωγὴ πονηρευομένων περιέσχον με. 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 καθήλωσόν
μου τὰς σάρκας present in Ps. 118 (119). These words are
not in any sense a translation of the Hebrew, which means

208 ΟΝ 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 ἡλώθη..... ἡ σάρξ
μου: 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.

(2) ὃ XI.

In c. 11 is a passage composed of Jerem. 2. 12, 13 and
Is, 16. I, 2:

λέγει yap ὁ προφήτης (Jer. 2. 12) ἔκστηθι οὐρανέ, καὶ ἐπὶ τούτῳ πλεῖον
φριξάτω ἡ γῆ ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαὸς οὗτος" ἐμὲ ἐγκατέλιπον πη-
γὴν ζωῆς καὶ ἑαυτοῖς ὥρυξαν βόθρον θανάτου: (Is. 16. 1) μὴ πέτρα ἔρημός
ἐστιν τὸ ὄρος τὸ ἅγιόν μου Suwa; ἔσεσθε γὰρ ὡς πετεινοῦ νοσσοὶ ἀνιπτάμενοι

νοσσιᾶς ἀφῃρημένης.

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 βόθρον θανάτου, ‘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. differs from the Hebrew: it may
therefore be presumed to be quoted from the LXX. Ifso,
it affords an important correction of the LXX. text: for
whereas all the MSS. of the LXX. have Σιών, the context
and the Hebrew require Σινᾶ, which is read in all MSS. of
Barnabas.

The quotation has the further interest of being also

found, with some changes, in Justin M. 7ryph. 114, where | .

the whole of it is attributed to Jeremiah. Justin’s quo-
tation consists of Jer. 2. 13, 15. 16, 1, Jer. 3. 8:

ee δ γον... ὦ ωὰ =

FROM THE SEPTUAGINT. 209

oval ὑμῖν, (Jer. 2. 13) ὅτι ἐγκατελίπετε πηγὴν ζῶσαν καὶ ὠρύξατε
ἑαυτοῖς λάκκους συντετριμμένους ot οὐ δυνήσονται συνέχειν ὕδωρ’ (Is. 16. 1)
μὴ ἔρημον 7 οὗ ἐστὶ τὸ ὄρος Σιὼν ὅτι ἱΙερουσαλὴμ βιβλίον ἀποστασίου ἔδωκα
ἔμπροσθεν ὑμῶν ;

It may be noted, without discussing in full the critical
points of the quotation, (1) that Justin’s text follows the
LXX. in having λάκκους συντετριμμένους for the βόθρον
θανάτου of Barnabas: (2) that it preserves the Σιὼν of the
LXX., text as against the Σινᾶ of Barnabas.

(4) ce. XVI.

In c. 16 is a passage composed of Is, 40. 12: 66. I.

(Is. 40. 12) ris ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ ἢ tis τὴν γῆν Spaki ;
οὐκ ἐγώ ; λέγει κύριος (Is. 66. 1) 6 οὐρανός μοι θρόνος ἡ δὲ γῆ ὑποπόδιον
τῶν ποδῶν pov" ποῖον οἶκον οἰκοδομήσετέ μοι; ἢ τίς τόπος τῆς καταπαύσεώς

pou ;

ΎΒΕ text of the quotation from c. 40 nearly corresponds

to the LXX., τῇ χειρὶ τὸ ὕδωρ being omitted, as it is also
in the quotation in Clem. Alex. Protrept. 8, which shows
that a recension in which the words were omitted was
current : that of the quotation from c. 66 agrees throughout
with Codd. AS, except only ris τόπος for ποῖος τόπος, and
with Cod. 26 except only in omitting λέγει κύριος after
οἰκοδομήσετέ μοι.

3. Justin Martyr.

(1) Zryph. c. XXVII.

The most interesting of the composite quotations in Justin
is that of Zryph.27. It forms part of the same cento which
is quoted by St. Paul, Romans 3. 10-18, and is made up of
passages from Ps. 13 (14). 1, 2, 3 (or 52 (53). 2, 3): 5.9:
139 (140). 4: 9. 28 (10.7). Is. 59. 7, 8.

P

210

Ps. 13 (14). 1 6.

3 “- ,
οὐκ ἔστι ποιῶν χρηστό-

“΄, )ΛὦΨ “ er
τηταΐ οὔκ εστιν EWS ἑνός] .

Ps. 52 (53). 2 4.

> »ὕ cal > ,
οὐκ ἔστι ποιῶν ἀγαθόν

PRAGA), ὦ, 4.
52 (53). 3, 4:
ἂν». “ 7”
νον. TOU ἰδεῖν εἰ ἔστι
rt Δ > an A

.συνιῶν ἢ ἐκζητῶν τὸν
θεόν.

πάντες ἐξέκλιναν, ἅμα

ἠχρειώθησαν,

οὐκ ἔστι ποιῶν χρηστό-
τητα [Ps. 52 ἀγαθὸν]

οὐκ ἔστιν ἕως ἑνός"
Ps. [13 (14) 3:] 5.
10 ὁ.

tap 3 4 ε
ἄφος ἀνεῳγμένος ὁ
λάρυγξ αὐτῶν,

ταῖς γλώσσαις αὐτῶν

ἐδολιοῦσαν"

WS Ἴ715114}.5:}} 129
(140). 4.
ἰὸς ἀσπίδων ὑπὸ τὰ

χείλη αὐτῶν"

Ps. [τ (14) 3:] 9. 28
(το. 7).

2 42 , > a
οὗ ἀρᾶς τὸ στόμα αὐτοῦ

γέμει καὶ πικρίας"

[Ps.13(14).3] Is. 59.
7) ὃ.

οἱ δὲ πόδες αὐτῶν τα-

χινοὶ ἐκχέαι αἷμα [Ps.

13 (14). ὀξεῖς οἱ πόδες

ΕΑ ἡ > 7 e
αὐτῶν ἐκχέαι αἷμα].

Rom. 3.

Wie ahs
> y+ ry > A
οὐκ ἔστιν δίκαιος οὐδὲ

να
εἰς,

wv. 11, 12.
> ᾿»ἤ᾿ ς a
οὐκ ἔστιν ὁ συνιῶν,
3 » ες > “ A
οὐκ ἔστιν 6 ἐκζητῶν τὸν
, .
θεόν
πάντες ἐξέκλιναν, ἅμα

ἠχρειώθησαν,

οὐκ ἔστιν ὁ ποιῶν χρη-
, > » ΄
στότητα, οὐκ ἔστιν ἕως

Tee SO
ενος

Ἐν oe oY
, 3 4 ξ

τάφος ἀνεῳγμένος ὁ

λάρυγξ αὐτῶν,

ταῖς γλώσσαις αὐτῶν

ἐδολιοῦσαν"

νι .] , ς 4 A
ἰὸς ἀσπίδων ὑπὸ τὰ

χείλη αὐτῶν"

Vv. 14.
ὧν τὸ στόμα ἀρᾶς καὶ

πικρίας γέμει"

vv. 15, 16, 17.
> “ « , » “
ὀξεῖς οἱ πόδες αὐτῶν

> , e ἁ
εκχεαὶ αιμα

ON COMPOSITE QUOTATIONS

Tryph. 27.

πάντες (yap) ἐξέκλιναν,
ἅμα [Μ5, ἄρα] ἠχρειώ-
θησαν" ΣῈ
» a ¢ o
οὐκ ἔστιν ὁ συνιῶν,

“ἂν “ Σὺ
OUK €OTLY EWS EVOS

ταῖς γλώσσαις αὐτῶν
ἐδολιοῦσαν,

’ ᾿ ’ ες
τάφος ἀνεῳγμένος ὁ

λάρυγξ αὐτῶν"

ἰὸς ἀσπίδων ὑπὸ τὰ

χείλη αὐτῶν"

FROM THE SEPTUAGINT.

be ee σύντριμμα καὶ
ταλαιπωρία ἐν ταῖς ὁδοῖς
αὐτῶν,

καὶ ὁδὸν εἰρήνης οὐκ

οἴδασι"

Ps. 35 (36). 1 ὁ.
οὐκ ἔστι φόβος θεοῦ
ἀπέναντι τῶν ὀφθαλμῶν

> a“
αὐτου.

* \
σύντριμμα Kat ταλαι-
, > - ¢ Cal
πωρία ἐν ταῖς ὁδοῖς
αὐτῶν,
,
καὶ ὁδὸν εἰρήνης οὐκ

ἔγνωσαν"

v. 18.
οὐκ ἔστι φόβος θεοῦ
ἀπέναντι τῶν ὀφθαλμῶν

αὐτῶν.

211

, A
σύντριμμα καὶ ταλαι-
, > “ ε ἂν
πωρία ἐν ταῖς ὁδοῖς
αὐτῶν,
καὶ ὁδὸν εἰρήνης οὐκ

ἔγνωσαν"

There can be no reasonable doubt that the text of
Ps. 13 (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 Isat. 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 the Κοινή.

(2) Zryph, c. XXIV.

In Tryph. 24 are two quotations which might be con-
sidered to be one, except that the introduction of the
phrase βοᾷ διὰ Ἡσαΐου appears to make a distinction be-
tween them. |

The second quotation is from Is, 65. I, 2, 3 a.

The first quotation is composite and is drawn partly from
15. 2. 5, 6, 9 and partly from unknown sources :

δεῦτε σὺν ἐμοὶ πάντες of φοβούμενοι τὸν θεόν,
οἱ θέλοντες τὰ ἀγαθὰ Ἱερουσαλὴμ. ἰδεῖν"
δεῦτε πορευθῶμεν τῷ φωτὶ κυρίου'
ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον Ἰακώβ.
δεῦτε πάντα τὰ ἔθνη συναχθῶμεν εἰς Ἱερουσαλὴμ
᾿ τὴν μηκέτι πολεμουμένην διὰ τὰς ἀνομίας τῶν λαῶν,

P2

212 ON COMPOSITE QUOTATIONS

The source of the first strophe is unknown. The second
strophe is from Is. 2. 5 ὦ, 6 a, with ᾿Ιακώβ, as in many cursives,
instead of Ἰσραὴλ which is read by Codd. ABS. It is also
evident that ἀνῆκε is used by Justin in the sense of ‘par-
doned,’ as in Is. 1. 14 οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν : 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 77yph. 135: the Hebrew
wr), 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) Afol. I. c. 111.

In the First Apology c. 52 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.

1 ἐντελοῦμαι τοῖς τέσσαρσιν ἀνέμοις
συνάξαι τὰ ἐσκορπισμένα τέκνα,
ἐντελοῦμαι τῷ βορρᾷ φέρειν
καὶ τῷ νότῳ μὴ προσκόπτειν"

5 καὶ τότε ἐν Ἱερουσαλὴμ κοπετὸς μέγας,
οὐ κοπετὸς στομάτων ἢ χειλέων,
ἀλλὰ κοπετὸς καρδίας"
καὶ οὐ μὴ σχίσωσιν αὐτῶν τὰ ἱμάτια,
ἀλλὰ τὰς διανοίας"

10 κόψονται φυλὴ πρὸς φυλήν"
καὶ τότε ὄψονται εἰς ὃν ἐξεκέντησαν
καὶ ἐροῦσι τί κύριε ἐπλάνησας ἡμᾶς ἀπὸ τῆς ὁδοῦ σου ;
ἡ δόξα ἣν εὐλόγησαν οἱ πατέρες ἡμῶν
ἐγενήθη ἡμῖν εἰς ὄνειδος.

ll. 1, 2 are a reminiscence, but not a quotation, of LXX. Zech.
2. 6 ἐκ τῶν τεσσάρων ἀνέμων τοῦ οὐρανοῦ συνάξω ὑμᾶς, λέγει κύριος.

FROM THE SEPTUAGINT. 213

ll. 3, 4 are a similar reminiscence of LXX. Is. 43. 6 ἐρῶ τῷ Boppa
“Aye, καὶ τῷ Λιβὶ Μὴ κώλνε.

Ἰ. 5 resembles Zech, 12. 11 μεγαλυνθήσεται ὁ κοπετὸς ἐν Ἱερουσαλήμ.

ll. 6, 7 cannot be traced.

ll. 8, 9 resemble Joel 2. 13 διαρρήξατε τὰς καρδίας ὑμῶν καὶ μὴ τὰ
ἱμάτια ὑμῶν.

Ἰ. 10 expresses the same idea as Zech. 12. 12 καὶ κόψεται ἡ γῇ κατὰ
φυλὰς φυλάς,

]. 11 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 ἐπιβλέψονται πρὸς μὲ ἀνθ᾽ ὧν κατωρχήσαντο, which
Jerome notes as having arisen from a mistake of the Seventy, who
confounded P73 from 71, ‘to pierce,’ with 17P0 from 1P9, ‘to
dance’: but (1) Codd. 22, 23, 26, 36, 57, 62, 68, 86, 87, 95, 97,
114, 157, 185, 228, 238, 240, some of which, e.g. 26, 86, are of
authority, read ἐξεκέντησαν ; (2) ἐξεκέντησαν was read by the Greek
Fathers, e.g. Clem. Alex. p. 984, and hence also in ps.-Ignat. ad
Trail, το; (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. Judaeos c. 14, p. 148, ¢. Marc. 3, Ὁ. 671, by Cyprian Zestm. 2,
p- 294, and by Lactantius 755,1]. 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 ἐξεκέντησαν
tO κατωρχήσαντο, and not the reverse, and that it was made by Jews
and not by Christians. ‘This hypothesis will be still more probable
if it be true that the LXX. text has been handed down by a Jewish
rather than by a Christian tradition.

], 12 is a quotation of LXX. Is. 63. 17.

ll. 13, 14 are a quotation of LXX. Is. 64. 11 with the exception
of the substitution of eis ὄνειδος for πυρίκαυστος : the LXX. text of the
passage is quoted exactly in Afo/. 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 Justin, 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, (1) λέγει [sc. τὸ ἅγιον mvedpal,
(2) διὰ τοῦ πνεύματος τοῦ ἁγίου οὕτως παρακαλεῖται ἡμᾶς,
(3) λέγει γὰρ ἡ γραφή, (4) γέγραπται γάρ, (5) οὕτως φησὶν ὁ
ἅγιος λόγος. In Barnabas, (1) λέγει 6 προφητεύων ἐπ᾽ αὐτῷ,
(2) λέγει ὁ προφήτης, (3) πῶς λέγει κύριος καταργῶν αὐτόν ;
In Justin M., (1) βοᾷ [sc. τὸ ἅγιον πνεῦμα], (2) διὰ Ζαχαρίου
τοῦ προφήτου προφητευθέντα ἐλέχθη οὕτως.

VI. ON ORIGEN’S REVISION OF THE
LX TEXT OF JOB:

THERE is ample evidence that the original LX X. text of
the book of Job was much shorter than that which has
come down to us in existing MSS.; that the original text
was revised by Origen in order to bring it into conformity
with the Hebrew; that the passages which were absent
from the LXX. text, but present in the Hebrew, were
supplied by him from the version of Theodotion; and that
the text of all existing Greek MSS. is the revised and
composite text which Origen thus formed.

The divergences between the earlier and the later texts
are indicated by Origen himself (Efzst. ad African., Op.
ed. Delarue, vol. i. p. 15) as consisting in the omission in
the Greek of ‘frequently three or four, sometimes fourteen or
nineteen verses’: the total amount of such omissions is said
by Jerome to have been 700 or 800 verses (Praef. in Ποῦ,
tom. ix. 1097).

The passages which were absent from the original LXX.
text, and which were supplied by Origen from Theodotion,
were marked by him in his text of the Hexapla with an

1 The author thinks it due both to himself and to Professor G. Bickell to say
that although he had read his dissertation De zudole ac ratione Versiontis
Alexandrinae in interpretando libro _Jobi (Marburg, 1862) before delivering the
lecture on which the present essay is based, and derived from it, as he has since
derived from his papers in the Zeztschrijt fiir katholische Theologie, some
valuable hints, the views which he here sets forth were suggested to him in-
dependently, in the course of his examination of early quotations from the
LXX., by the fact that Clement of Alexandria (Strom. 4. 26, p. 641) quotes, or
appears to quote, c. xxxvi. 10-12 in the form which it had before Origen’s
revision: that is to say vv. 10 ὦ, 11 are omitted,

,

216 ON ORIGEN’S REVISION OF

asterisk: and these asterisks have been preserved in three
distinct groups of authorities :

(1) They are found in two Greek MSS. of the LXX.,
the Colbert MS. 1952 in the Bibliotheque Nationale at Paris,
and the Vatican MS. 346 (which was collated for Holmes
and Parsons, and is numbered 248 in their list).

(2) They are also found in at least two Latin MSS., viz.
the Bodleian MS. (Cod. Lat. 2426, which contains the Old
Latin version, and Jerome’s version separately); and a
MS. which was formerly in the monastery of Marmoutiers
(Cod. Majoris Monasterii), and which was published by
Martianay in his edition of Jerome, vol. i, and reprinted by
Sabatier in his Bzbliorum Sacrorum Latinae Versiones
Antiquae.

(3) They are also found in the Syro-Hexaplar version,
i.e. the Syriac version which the monophysite bishop,
Paulus Telensis, made in A.D. 617, from one of Eusebius’s
copies of Origen’s Hexapla. The book of Job in this
version exists only in one MS., now in the Ambrosian
Library at Milan, which has been published (1) by Middle-
dorp in the Codex Syriaco-hexaplaris (Berlin, 1835), (2) more
recently in facsimile by Ceriani (Milan, 1876).

To these three texts and versions which preserve Origen’s
asterisks has recently been made the important addition of
a version of the text itself as it existed before Origen’s
time. It is the Sahidic (=Thebaic) version, which is (with
the exception of the last leaves, which are at Naples) con-
tained in a MS. in the Museum Borgianum at Rome: its
only lacuna, c. xxxix. 9-xl. 7, can be supplied from a
Sahidic MS. at Paris 1.

It is of importance to note that these several sources of

1 The only information which I possess of this version is contained in a letter
of Bishop Agapios Bsciai to the M/onzteur de Rome of October 26, 1883, quoted
at length by Lagarde M/itthet/ungen, No. 21, p. 203. The letter is sufficient for
the present purpose inasmuch as it contains a list of the passages which the
Sahidic version omits.

THE LXX. TEXT OF JOB. 217

evidence in the main agree: they differ, as must: be
expected when critical marks are transferred from one
MS. to another at wide intervals of time, in the length of
the obelized passages: but they agree in all important
instances, and there is an especial agreement between the
Syro-Hexaplar and the Sahidic versions.

The question to the consideration of which the present
essay is designed to be a contribution is, How are we to
account for these wide divergences between the original
and the later texts of the LXX.?

i. It seems probable that some of them are due to a care-
less or unintelligent correction of the text by Origen or his
scribe: of this the following four passages are examples:

In ο. ix. 3 there is a double version of 3333" Nd, (1) οὐ μὴ ὑπακούσῃ

red
ove

αὐτῷ, (2) iva μὴ ἀντείπη. The former of these is due to Symmachus
and Theodotion : the latter is probably a modification of an original
LXX. reading οὐ μὴ ἀντείπῃ, which has survived in the readings οὐδὲ
μὴ ἀντείπῃ in Cod, 254, and οὐδ᾽ od μὴ ἀντείπῃ in the margin of
Cod. 250.

In c. xxiii. 14, 15 the translation of the Hebrew οὖν. 14 is omitted,
and ν, 15 is translated twice,
(1) v. 14 διὰ τοῦτο ἐπ᾿ αὐτῷ ἐσπούδακα"
νουθετούμενος δὲ ἐφρόντισα αὐτοῦ.
(2) ν. 15. ἐπὶ τούτῳ ἀπὸ προσώπου αὐτοῦ κατασπουδασθῶ"
κατανοήσω καὶ πτοηθήσομαι ἐξ αὐτοῦ.

Of these two versions the first is that of the LXX., the second
that of Theodotion. That is to say, Origen substituted the more
accurate version of Theodotion for that of the LXX., but either he
or his scribe erased v. 14 by mistake for v. 15.

In c. xxviii. 26, 27 there is apparently a double rendering
of FMB" ANT IN, viz. (1) οὕτως ἰδὼν ἠρίθμησε, (2) τότε εἶδεν αὐτὴν
kal ἐξηγήσατο αὐτὴν. The first of these renderings is probably the
translation of the LXX., since ἀριθμεῖν is used to translate 12D in
Xiv. 16, xXxxvili. 37, xxxix. 2: the second is that of Theodotion.
But the translation of ph swab is omitted: and the first of the
above translations takes its place, so that the passage gives no

218 ON ORIGEN’S REVISION OF

intelligible sense. ‘The explanation is probably to be found in the
fact that according to Codd, Marm. Bodl. and the Syr.-Hex. and
Sahid. the words καὶ ὁδὸν... ἐξηγήσατο αὐτὴν were inserted from
Theodotion: when this was done the words οὕτως ἰδὼν ἠρίθμησε of
the original translation should have been erased: when they were
left in by the negligence or ignorance of a scribe, the object of
ὅτε ἐποίησεν, i.e. ὑετῷ πρόσταγμα (or equivalent words), was omitted
as destroying the symmetry of the στίχοι. ?

The original form of the LXX. translation of vv. 24-28 may be
supposed to have been as follows:

23 6 θεὸς εὖ συνέστησεν αὐτῆς τὴν ddd,
αὐτὸς δὲ οἶδε τὸν τόπον αὐτῆς"

24 αὐτὸς γὰρ τὴν ὑπ᾽ οὐρανὸν πᾶσαν ἐφορᾷ, -
εἰδὼς τὰ ἐν τῇ γῇ πάντα"

25. [ὅτε] ἐποίησεν ἀνέμων σταθμόν,
ὕδατός τε μέτρα [ἡτοίμασε]

26 ὅτε ἐποίησεν [ ὑετῷ πρόσταγμα]
[ὁδόν τε κυδοιμῶν |"

27 [τότε] ἰδὼν ἠρίθμησε,
ἑτοιμάσας ἐξιχνίασεν"

28 εἶπε δὲ ἀνθρώπῳ, ᾿Ιδοὺ ἡ θεοσέβειά ἐστι σοφία,
τὸ δὲ ἀπέχεσθαι ἀπὸ κακῶν ἐστὶν ἐπιστήμη.

The words in brackets are conjectural: the reason for each of
them is as follows: in vv. 24, 25 Cod. B reads πάντα ἐποίησεν,
Codd. AC! 254 πάντα ἃ ἐποίησεν ἐποίησεν δέ, Codd. 23, 55, 68, 157,
160, 161, 250, 252, 255, 256, 257, 260, 261 πάντα ἃ ἐποίησεν,
Codd. 106, 110, 137, 139, 147, 248, 249, 255, 258, 259 πάντα Te
ἃ ἐποίησεν, Codd. 138, 251, 254 πάντα ὅσα ἐποίησεν : since ὅτε follows
in the next verse, and since the Hebrew TS requires τότε (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 ὅτε
was read here. Inv. 25 the missing translation of {29 may be
supplied by ἡτοίμασε, since the same Hebrew verb is translated by
ἑτοιμάζειν in the song of Hannah, 1 Sam. 2.3. In v. 26 the missing
translation of ΕΟ is clearly, as elsewhere, ὑετῷ and that of ΡΠ may
be πρόσταγμα, as in c. xxvi. 10: the translation of nibp rind WT
was probably ὁδόν re κυδοιμῶν as in C, XXXVill. 25.

In c. xxix. το, 11 the words ‘778M AYOY jk °D are translated,
(1) οἱ δὲ ἀκούσαντες ἐμακάρισάν με, (2) more literally, ὅτι οὖς ἤκουσε καὶ

THE LXX. TEXT OF JOB, 219

ἐμακάρισέ pe: the first of these translations takes the place of the
translation of 183m) pe bip, ‘the voice of the nobles was hid’:
and it, rather than the second, is likely to have been the LXX.
translation because the noun ἰδὲ (in the dual) is translated by the
verb ἀκούειν elsewhere, viz. c. xiii. 17, Ezek. ix. 5: x.13. Cod. 248
obelizes v. 11, the Syr. Hex. and Sahid. obelize wv. 10 4, 11 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. 11 in the
Hebrew is a duplication of v. 10, and that vv. 10 4, 11 @ in the
Greek are a duplication of vv. 9 ὦ, 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,

220 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. 223

i. The second group of Speeches: c. xiv—xxi.
C. XVii. 3-5.

vv. 3-54 are obelized in Cod. Colb. and in the Sahid. :
vv. 3-5 in Cod. Marm.: wv. 4 ὦ, 40, κι ἃ 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. 2 are quite different : but since the Greek is in harmony
with the sense of the non-obelized verses 1, 6, 7, 8 it may
be supposed that it represents a lost Hebrew verse, which
was displaced when wv. 3—5 were inserted: in other words
v. 2 in the Hebrew belongs to the added portion, but in
the Greek belongs to the original.

I ὀλέκομαι πνεύματι φερόμενος, I am consumed, being agitated in
spirit (?):
δέομαι δὲ ταφῆς καὶ οὐ τυγχάνω TL pray for the grave, and obtain
tt not.
2 λίσσομαι κάμνων, Lam weary with entreating.
καὶ τί ποίησας ; And what hast thou done ὃ
3 ἔκλεψαν δέ μου τὰ ὑπάρχοντα And strangers have stolen my
ἀλλότριοι" goods,
tis ἐστιν οὗτος : TH χειρί pov Who is this one? let him strike
συνδεθήτω" hands with me:
4 ὅτι καρδίαν αὐτῶν ἔκρυψας ἀπὸ For thou hast hid their heart
φρονήσεως, from understanding :
διὰ τοῦτο οὐ μὴ ὑψώσῃς αὐτούς" Therefore shalt thou not exalt
them.

1 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, (1) 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 τῇ μερίδι ἀναγγελεῖ κακίας, : :
ὀφθαλμοὶ δὲ ἐφ᾽ υἱοῖς ἐτάκησαν" Even the eyes of his children
failed:

Thou didst make me also a by-

word among the people :

And I decame a laughing-stock to

6 ἔθου δέ pe θρύλλημα ἐν ἔθνεσι,

γέλως δὲ αὐτοῖς ἀπέβην"

them.
4 πεπώρωνται yap am ὀργῆς of Mine eye also is dim by reason
ὀφθαλμοί μου, of wrath,

πεπολιόρκημαι μεγάλως ὑπὸ πάν-

7 am besieged greatly ὧν all men.

TOV.

C. XX1. 28-33.

These verses are obelized in all the authorities: and
Cod. 248 adds to them v. 27 ὦ.

The sense will be found to run on, and even more clearly
in the Greek than in the Hebrew, from v. 27 tov. 34. The
obelized section may be regarded as a poetical expansion
of either v. 27 or v. 344.

27 ὥστε οἶδα ὑμᾶς,

ὅτι τόλμῃ ἐπικεῖσθέ μοι.

So that I know you,
That with boldness ye set upon me :

28 ὥστε ἐρεῖτε, lod ἐστιν οἶκος So that ye will say, Where is the
ἄρχοντος ; house of the prince?
καὶ ποῦ ἔστιν ἡ σκέπη τῶν And where ts the shelter of the
σκηνωμάτων τῶν ἀσεβῶν ; tents of the wicked ?
29 ἐρωτήσατε͵ παραπορευομένους Ye asked them that go by the
ὁδόν, way,
καὶ τὰ σημεῖα αὐτῶν οὐκ ἀπαλ- And their tokens ye shall not
λοτριώσετε. estrange.
30 ὅτι εἰς ἡμέραν ἀπωλείας κουφί- That the evil man is reserved to
ζεται ὃ πονηρός the day of calamity,
εἰς ἡμέραν ὀργῆς αὐτοῦ ἀπα- That they shad/ be led forth to the
χθήσονται. day of wrath.
31 τίς ἀπαγγελεῖ ἐπὶ προσώπου Who shall declare his way to his
αὐτοῦ τὴν ὁδὸν αὐτοῦ ; face ?
καὶ αὐτὸς ἐποίησε, τίς ἄνταπο- And who shall repay him what
δώσει αὐτῷ ; he hath done? _
32 καὶ αὐτὸς εἰς τάφους ἀπη- Yet hath he been borne to the

νέγχθη,
καὶ αὐτὸς ἐπὶ σωρῶν ἠγρύπνη-
σεν.

grave,

And hath kept watch over the

tomb:

THE LXX. TEXT OF JOB. 223

33 ἐγλυκάνθησαν αὐτῷ χάλικες The cups of the brook have-been
χειμάρρου sweet unto him,
καὶ ὀπίσω αὐτοῦ πᾶς ἄνθρωπος And all men shall draw after
ἀπελεύσεται, him,
καὶ ἔμπροσθεν αὐτοῦ ἀναριθμη- ' As there were innumerable before
τοί: him:
34 πῶς δὲ παρακαλεῖτέ pe κενά ; How then comfort ye me in
vain ?
τὸ δὲ ἐμὲ καταπαύσασθαι af Andrest for me from you is there
ὑμῶν οὐδέν. none.

ii. The third group of Speeches: c. Xxii-xxxi.

c. xxiv. 14¢-18 a.

These verses are obelized in Codd. Colb. Marm., and in
the Syr.-Hex. and Sahidic: so also in Cod. Vat. except
v. 14¢, and in Cod. Bodl. except vv. 14¢, 15 4, ὦ.

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. 144, ὦ, 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 ὦ, ‘ 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 σκότος. Inv. 146
it is used in the sense of ‘Sheol,’ but in v. 14¢ 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 vv. 13a, 144, ὦ, 18c, 19, 20a, ὦ makes
it possible to suppose that the introduction of the obelized

224

ON ORIGEN’S REVISION OF

section led to changes in the verses immediately preceding

and following it.

» 1 | ‘ \ / , 4 ‘
13 αὐτὸς δὲ διὰ τί τούτων ἐπισκοπὴν
’
οὐ πεποίηται ;
Ν ν a a 7 aA 4 >
ἐπὶ γῆς ὄντων αὐτῶν καὶ οὐκ
,
ἐπέγνωσαν,

14 ὁδὸν δὲ δικαιοσύνης οὐκ ἤδεισαν

a ’
οὐδὲ ἀτραποὺς αὐτῆς ἐπορεύθη-
σαν.

γνοὺς δὲ αὐτῶν τὰ ἔργα,

, > ‘ 5» ,
παρέδωκεν αὐτοὺς εἰς σκότος,

καὶ νυκτὸς ἔσται ὡς κλέπτης"

καὶ ὀφθαλμὸς μοιχοῦ ἐφύλαξε
σκότος,

λέγων, Οὐ προνοήσει με ὀφθαλ-
μός,

καὶ ἀποκρυβὴν προσώπου ἔθετο"

i
on

16 διώρυξεν ἐν σκότει οἰκίας,
ἡμέρας ἐσφράγισαν ἑαυτούς,

οὐκ ἐπέγνωσαν φῶς.
17 ὅτι ὁμοθυμαδὸν αὐτοῖς τὸ πρωὶ
σκιὰ θανάτου,
ὅτι ἐπιγνώσεται ταράχας σκιᾶς
θανάτου.
18 ἐλαφρός ἔστιν ἐπὶ πρόσωπον
ὕδατος"

καταραθείη ἡ μέρις αὐτῶν ἐπὶ γῆς,

19 ἀναφανείη δὲ τὰ φυτὰ αὐτῶν ἐπὶ
γῆς ξηρά"
ἀγκαλίδα γὰρ ὀρφανῶν ἥρπασαν"

20 εἶτ᾽ ἀνεμνήσθη αὐτοῦ ἡ ἁμαρτία"
ὥσπερ δὲ ὀμίχλη δρόσου ἀφανὴς
ἐγένετο"

Why has he not made a visttation
for these things ὃ

Upon earth they were, and they
acknowledged him not,

But the way of righteousness they
knew not,

Netther walked they in the paths
thereof.

But when he took knowledge of
their works

He delivered them over to darkness.

And at night he shall be as a
thief :

The eye also of the adulterer
waiteth for the darkness,

Saying, No eye shall see me,

And he putteth a covering on his
face:

In the dark they dig through
houses,

They shut themselves up in the
day-time,

They know not the light.

For the morning is to all of them
as the shadow of death,

For he shall know the terrors of
the shadow of death.

He is swift upon the face of the
waters :

May their portion be cursed upon
earth,

May their trees appear barren
upon earth.

For they plundered the armful
(gleanings ?) of orphans.

Then his sin was remenibered,

And as the mist of dew he
vanished ;

THE LXX. TEXT OF JOB. 225

συντριβείη δὲ πᾶς ἄδικος ica And may every unrighteous man
ξύλῳ ἀνιάτῳ. be broken like a tree that cannot

be healed.

C. XXVi. 5-1I.
The following verses are obelized :

vv. 5-10 in Codd. Colb. Marm., vv. 5-11 in the Syr.-Hex. and
Sahid., vv. 6-10 in the Cod. Vat. In Cod. Bodl. c. xxvi forms a
continuation of the speech of Bildad in c. 25: there are five asterisks,
but it is not clear where they are meant to begin and end.

The omission would make the description of the power
of God shorter, but not less emphatic: the obelized verses
give a poetical expansion of the main idea, but do not
materially add to it.

It may be noted that v. 14a, ὦ, also is obelized in the
Syr.-Hex. As that verse stands (1) its first two clauses
idod..... ἐν αὐτῷ would be less intelligible if it had been
preceded by only the short enumeration of God’s ways
which the omission of vv. 5-11 would leave, (2) its last
clause is in intelligible sequence with vv. 12, 13, and it may
possibly have been immediately preceded by a clause
which was omitted when wv. 5-11, 144, ὦ, were inserted.

Ὁ. XXVill, 13-22.
The following verses are obelized :
vv. 13-19 in Cod. Vat.

vv. 14—19 in Codd. Colb. Marm., and in the Syr.-Hex. and Sahid.

v. 21 in Codd. Colb. Vat. Marm.: v. 21 ὁ in Codd. Bodl. and in
the Syr.-Hex. and Sahid.

v. 224 in the Syr.-Hex. and Sahid.

The sequence of ideas is not in any way disturbed by
the omission of the section vv. 14-19, which amplify the
main thought of the passage with singular poetical beauty,
but do not add to its substance.

Q

226 ON ORIGEN’S REVISION OF

It will be noted that v. 20 is a repetition in both form
and substance of v. 12, and v. 21 ὦ, in substance though not
in form, of v. 13: and also that v. 22 is in substance ana-
logous to vv. 14 sqq. Consequently v. 23 begins an answer
which is common to both the sections vv. 11-19 and
20-22.

There is another fact which enters into the consideration
of the original form of the passage, viz. that Clement of
Alexandria (Stvom. 6. 6, p. 763) possibly, or probably,
quotes vv. 20, 21 in a form which does not survive in any
existing MS. of the LXX.: λέγει ὃ

Ν an Ν 1] “ 3
μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ ἠκούσαμεν.

dons τῇ ἀπωλείᾳ εἶδος
If these
words be a quotation from this passage, they may be taken
to be a relic either of the original form of the passage,
which was modified when vv. 14-19 were inserted, or of
the poem which was incorporated with it.

12 ἡ δὲ σοφία πόθεν εὑρέθη ;
ed ‘\ , > 4 “ > ,
ποῖος δὲ τόπος ἐστὶ τῆς ἐπιστή-
μης;
13 οὐκ οἶδε βροτὸς ὁδὸν αὐτῆς,

οὐδὲ μὴν εὑρέθη ἐν ἀνθρώποις.

14 ἄβυσσος εἶπεν Οὐκ ἔνεστιν ἐν
ἐμοί"
καὶ ἡ θάλασσα εἶπεν Οὐκ ἔν-
ἐστιν μετ᾽ ἐμοῦ.
15 ob δώσει συγκλεισμὸν ἀντ᾽
εὐτῆς,
καὶ οὐ σταθήσεται ἀργύριον
ἀντάλλαγμα αὐτῆς.
VV, 16, τὴ; ἀνθ, ΗΝ
ee ee
20 [ἡ δὲ σοφία πόθεν εὑρέθη ;

ποῖος δὲ τόπος ἐστὶ τῆς συνέσεως;
21 λέληθε πάντα ἄνθρωπον, |

καὶ ἀπὸ πετεινῶν τοῦ οὐρανοῦ
ἐκρύβη.

Where shall wisdom be found?

And where is the place of under-
standing ?

Man_ knoweth not the way
thereof :

Neither is it found among men:

The deep saith, It is not in me:

And the sea saith, It is not with
me.

He shall not give... for tt:

Neither shall silver be weighed
for the price thereof,
* * *
* * *
[Whence then cometh wisdom?
And where is the place of under-
standing?
Seeing it is hid from the eyes of
all living, |
And kept close from the fowls of
the air.

THE LXX. TEXT OF JOB. 227

22 ἡ ἀπώλεια καὶ ὃ θάνατος εἶπαν Destruction and death say
ἀκηκόαμεν δὲ αὐτῆς TO κλέος We have heard a rumour thereof

with our ears:

23 6 θεὸς εὖ συνέστησεν αὐτῆς ὴν God understandeth the way

ὁδόν, thereof,
αὐτὸς δὲ οἶδε τὸν τόπον αὐτῆς. And he knoweth the place
thereof,

Cc. XXXi. I-4.

These verses are obelized in Cod. 248, and in the Syr.-
Hex. and Sahid.: parts of vv. 1-3 are obelized in Codd.
Marm. Bodl.

The verses are in no way necessary to the general argu-
ment; the section which begins with c. xxxi. 6 is in a
more natural sequence with c. xxx. than c. xxxi. I.

iii. Zhe Speeches of Elihu.

1. The first speech, c. Xxxii. 6-xxxiil.

In the first speech of Elihu there are two groups of
obelized passages, (1) xxxii. 11-17, (2) xxxiii. 28-33.

(1) xxxii. 11-17.
The following verses are obelized :

. 11 in Cod. Marm.: 114 in Codd. Colb. Vat., and in Syr.-Hex.
. 12 in Codd. Colb.. Vat. Marm., in Syr.-Hex., and Sahid.

. 13 in Codd. Colb. Marm.: 13 α in Sahid.

. 14 in Cod. Marm.

. 15 in Codd. Colb. Marm., in Syr.-Hex. and Sahid.

. 16 in Codd. Colb. Vat. Marm., in Syr.-Hex. and Sahid.

. 17 in Cod. Marm.

ἜΦΥΣ ἀν Ὁ ac eet ee eae

It is probable that vv. 11-17 were all absent from the
original text. It will be noted that the Hebrew has the
same clause at the end of v. 10 and at the end of v. 16,
DSTA YT MATS : the intervening words form a separable
section: and the connexion of ideas between v. 10 and the

Q 2

228

ON ORIGEN’S REVISION OF

beginning of v. 17 is close and natural, ‘I said, Hearken
to me; I also will shew mine opinion, For I am full of

words.’
6 νεώτερος μέν εἶμι τῷ χρόνῳ ὑμεῖς
δέ ἐστε πρεσβύτεροι
διὸ ἡσύχασα φοβηθεὶς τοῦ ὑμῖν
ἀναγγεῖλαι τὴν ἐμαυτοῦ ἐπι-
στήμην.
7 εἶπα δὲ Ὅτι οὐχ ὁ χρόνος | Cod.

3 , ¢ , os. ἃ
A εἶπον δὲ ὅτι χρόνος] ἐστὶν

ὁ λαλῶν,
ἐν πολλοῖς δὲ ἔτεσιν οἴδασι

σοφίαν.
9 οὐχ οἱ πολυχρόνιοί εἰσι σοφοί,

> « , a ,
οὐδ᾽ of γέροντες οἴδασι κρίμα.

A 3 3 ’ , tee
10 διὸ εἶπα, ἀκούσατέ μου, Kal avay-

γελῶ ὑμῖν ἃ οἶδα.

II ἐνωτίζεσθέ μου τὰ ῥήματα, ἐρῶ
γὰρ ὑμῶν ἀκουόντων,
Ψ΄ So / ,
ἄχρις ov ἐτᾶσητε λογους.

12 καὶ μέχρι ὑμῶν συνήσω,
καὶ ἰδοὺ οὐις ἣν ἐν Ἰὼβ ἐλέγχων,

ἀναποκρινόμενος ῥήματα αὐτοῦ
ἐὲ ὑμῶν"
13 ἵνα μὴ εἴπητε Ἑὕρομεν σοφίαν
κυρίῳ προσθέμενοι"
14 ἀνθρώπῳ δὲ ἐπετρέψατε λαλῆσαι
τοιαῦτα ῥήματα.
15 ἐπτοήθησαν, οὐκ ἀπεκρίθησαν
ἔτι,
ἐπαλαίωσαν ἐξ αὐτῶν λόγους"
τό ὑπέμεινα οὐ γὰρ ἐλάλησα,
ὅτι ἔστησαν οὐκ ἀπεκρίθησαν.

17 (ὑπολαβὼν δὲ ᾿Ἐλιοὺς λέγει,
πάλιν λαλήσω)
πλήρης γάρ εἶμι ῥημάτων
ὠλέκει γάρ με τὸ πνεῦμα τῆς

γαστρὸς.

I am young, and ye are very old:

Wherefore I held back, and durst
not shew you mine opinion.

I said, Days should speak,

And multitude of years should
teach wisdom.

It is not the ancients that are wise,

Nor the aged that understand
judgment

Therefore I said, Hearken to me,
I also will shew mine opinion.

Give ear unto my words,

For I will speak while ye listen,

Until ye have searched out what to
say.

Yea I attended unto you,

And behold there was none that
convinced Job,

Or that answered his words among
you,

Beware lest ye say, We have found
wisdom, being joined to the Lord.

But it was aman that ye permitted —
to speak such words:

They are amazed, they answer no
more :

They have not a word to say.

I waited, for I spake not,

Because they stood still, and an-
swered no more.

For I am full of words
The spirit of my Jelly con-
straineth me.

THE LXX. TEXT OF JOB. 229

18 ἡ δὲ γαστήρ μου ὥσπερ doxds Behold my belly is as wine that
γλεύκους ζέων δεδεμένος, hath no vent ;
ἢ ὥσπερ φυσητὴρ χαλκέως ἐρρη- Or like a smith’s bellows burst-

yos. ng:
19 λαλήσω ἵνα ἀναπαύσωμαι, I will speak that I may be re-
freshed,
ἀνοίξας τὰ χείλη" I will open my lips and answer.

There are two other points, besides the fact of their
being obelized, which give an exceptional character to
vv. 11--17.

(1) With the exception of v. 18 ὁ (where the LXX. prob-
ably read wan, ‘a smith,’ instead of Wan, * new’) the trans-
lation of the rest of the speech follows the Hebrew closely,
whereas that of vv. 11-17 in several instances varies widely
from it.

(2) The obelized verses are characterized by great
varieties of reading, especially in vv. 11, 16, which, on the
hypothesis which has been offered, form the points of
junction between the original and the added portions.

The more noteworthy of these variants are the follow-
ing :

In v. 11 Codd. BS* and the Syr.-Hex. omit ἐρῶ γάρ, which makes
the sentence unintelligible ; Cod. A, and other Codd. which are
mentioned by Olympiodorus (ap. Field’s Hexapla 7 Joc.) add after
ἀκουόντων the duplicate, and more accurate, translation ἰδοὺ ἤκουσα
τοὺς λόγους ὑμῶν' ἐνωτισάμην μέχρι συνέσεως ὑμῶν : 80 Cod. 23, with
the addition of γὰρ after ἰδού, and with a further duplication of καὶ
ἕως ὑμῶν συνήσω after συνέσεως ὑμῶν. It must be supposed that there
were several concurrent versions of the passage, and that the reading
of the Sixtine text, which is that of the majority of MSS., is a scribe’s
compound. :

In ν. 16 Cod. A has ἐλάλησαν : Cod. 254 has ἐσίγησαν for ἔστησαν :
Codd. 106, 110, 137, 138, 139, 147, 161, 249, 251, 255, 256, 258,
260, 261, Colb., and the Syr.-Hex. add ὅτι ἀποκριθῶ κἀγὼ μέρος after
ἀπεκρίθησαν, SO, Without ὅτι, 259: of these words Cod. Colb. men-
tions that μέρος (τὸ μέρος pov) is due to Symmachus. It may be noted

230 ON ORIGEN’S REVISION OF

that although the words represent the Hebrew *pon NAS TIYS they

leave the following half of the verse, 16 4, which is a repetition of
v. 104, untranslated. This is entirely in harmony with the hypo-
thesis that τό ὁ was only needed to serve as a point of junction
between the added section and the following words of the original
text ....‘ Hor I am full of words.’ It may be further noted, as a
mark pointing in the same direction, that the want of such words in
the current text of the LXX. probably accounts for the interpolation,
which has no equivalent in the Hebrew, πάλιν λαλήσω.

(2) xxxiii. 27-33.

Three sets of facts must be considered in relation to this

section.
(i) The following verses are obelized :

vv. 8-29 in Codd. Colb. Vat. Marm. Bodl., in the Syr.-Hex. and
Sahid.

vv. 31-33 in Codd. Colb. Bodl., in the Syr.-Hex. and Sahid.

vv. 32-33 in Codd. Vat. Marm.

In other words vv. 27, 30 are the only verses of the
section which remain in the Colbert text of the Greek, in
the Bodleian text of the Latin, or in the Syriac and Sahidic
versions. |

(ii) After v. 30 Codd. A, 23, and the margin of the Syr.-
Hex., insert the following words:

ὑπολαβὼν δὲ ᾿Ελιοὺς λέγει,

> ’ , , > , > f \ a

ἀκούσατέ μου σόφοι, ἐπιστάμενοι ἐνωτίζεσθαι τὸ καλόν

ὅτι εἴρηκεν ᾿Ιώβ [23 omits Ἰώβ] ᾿Ιδοὺ ταῦτα πάντα ἐργᾶται 6 ἰσχυρός
ὁδοὺς τρεῖς μετὰ ἀνδρός,

τοῦ ἐπιστρέψαι ψυχὴν αὐτοῦ ἐκ διαφθορᾶς,

“A , 3 ~ > \ ,
Tov φωτίσαι αὐτῷ ev φωτὶ ζώντων.

Of these words, lines 1, 2 are the beginning of c. χχχίν,

as it stands in most MSS.: the Sixtine text omits τὸ καλόν.
It will be noted below that vv. 3, 4 of c. xxxiv are obelized,
so that not only lines 1, 2, but also the words ὅτι εἴρηκεν

— oe διυννυδαυναιι υμκ νώω.

THE LXX. TEXT OF JOB. 231

᾿Ιώβ, belong to that chapter. This fact is a strong cor-
roboration of the hypothesis that at any rate vv. 31-33 did
not form part of the original text. The words that follow,
ἰδοὺ ταῦτα. . . ζώντων, are a duplicate, and more exact, trans-
lation of vv. 29, 30. They are altogether out of place in
the mouth of Job, and do not contain the opinions which
Elihu proceeds to answer.

(iii) Neither the text nor the meaning of the Greek of
v. 27 is certain: but no meaning can be attached to any
form of the text which will bring it into harmony with the
Hebrew: and neither the Greek nor the Hebrew is in
intelligible sequence with the context.

The general result is that, in the original text of the
speech, vv. 28,31, 32, 33 were certainly omitted, and that
the speech ended with v. 30, which is not obelized in any
of the MSS. or versions, and the true form of which is
preserved in the duplicate translation in Codd. A, 23. To
these omissions that of v. 27 should probably be added:
but although v. 29 is obelized by all the authorities,
‘the fact that it is preserved with v. 30 in the duplicate
translation, and that it coheres well with the general
sense of the passage, raises a presumption in favour of
its retention.

The following is suggested as having been probably the
original form of the passage, the inserted portions being
printed in smaller type:

26 εὐξάμενος δὲ πρὸς κύριον καὶ He prayeth unto God and he is

δεκτὰ αὐτῷ ἔσται, favourable unto him,
εἰσελεύσεται προσώπῳ ἱλαρῷσὺν So that he seeth his face with
eEnyopig’ joy,
ἀποδώσει δὲ ἀνθρώποις δικαιο- And he restoreth unto man his
σύνην righteousness :
27 εἶτα τότε ἀπομέμψεται ἄνθρωπος

ἑαυτῷ
λέγων Οἷα συνετέλουν;

232 ON ORIGEN’S REVISION OF

Kal οὐκ ἄῤια ἤτασέ pe ὧν And it was not requited unto me:
ἥμαρτον"
28 σῶσον ψυχήν μου τοῦ μὴ ἐλθεῖν He hath redeemed my soul from
els διαφθοράν, going into the pit,
καὶ ἡ ζωή μου φῶς ὄψεται. And my life shall behold the light.
29 ἰδοὺ ταῦτα πάντα ἐργᾶται ὁ Lo, all these things doth God
ἰσχυρὸς work,
ὁδοὺς τρεῖς μετὰ ἀνδρός" Twice, yea thrice, with a man,

30 [Codd. A, 23.]
τοῦ ἐπιστρέψαι ψυχὴν αὐτοῦ ék ‘To bring back his soul from the

διαφθορᾶς, pit
τοῦ φωτίσαι αὐτῷ ἐν φωτὶ (ov- ‘That he may be enlightened with
τῶν the light of the living.

{Codd. BCS cett.]
GAN’ ἐρρύσατο τὴν ψυχήν μου ἐκ But he rescued my soul from

θανάτου, death,
ἵνα ἡ fon pov ἐν φωτὶ aivg That my life might praise him in
αὐτόν. the light.
21 ἐνωτίζου IMB καὶ drove μου, Mark well, O Job, hearken unto me:
κώφευσον καὶ ἔγώ εἶμι λαλήσω. Hold thy peace and I will speak.
32 εἰ εἰσί σοι λόγοι, ἀποκρίθητί If thou hast anything to say answer
μοι" me:
λάλησον, θέλω γὰρ δικαιωθῆναί Speak for I desire to justify thee.
σε.
33 εἰ μή, σὺ ἄκουσον μου" If not, hearken thou unto me:
κώφευσον καὶ διδάξω σε. Hold thy peace, and I will teach

thee wisdom.

2. The second speech of Elihu, c. xxxiv.

In the second speech of Elihu there are two groups of
obelized passages, (1) vv. 3-7, (2) Vv. 23-33.

(1) vv. 3-7.
The following verses are obelized :
vv, 3, 4 in Codd. Colb. Vat. Marm. Bodl., and in the Syr.-Hex.
and Sahid.

vv. 6 ὁ, 7 in Codd. Colb. Marm. Bodl., and in the Syr.-Hex. and
Sahid.

v. 8a in Cod. Bodl. and in the Syr.-Hex.

THE LXX. TEXT OF 108. 3.21

The variants are not important except in v. 8, where the
most noteworthy are the following:

Codd. 139, 147, 256 omit οὐχ ἁμαρτὼν οὐδὲ ἀσεβήσας : Codd. A, 23
read οὐδέ, Codd. CS’, 106, 110, 137, 138, 139, 147, 157, 160, 161,
248, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 261, read

a

οὐδ᾽ ὅλως, Cod. 249 reads ἢ ὁδοῦ, Cod. 260 reads ἢ οὐδ᾽ ὅλως, for ἢ
οὐδ᾽ οὐ of Cod. Β and the Sixtine text: Cod. A adds ὁδοῦ after

κοινωνήσας.

The omission of vv. 3, 4 is supported, as mentioned
above, by the readings of Codd. A, 23 in v. 30 of the pre-
ceding chapter: and it helps rather than hurts the sense of
the passage. The main difficulty is that of v. 8a which
has no equivalent in the Hebrew, and which, as the passage
stands, affords no intelligible sense: this may account for
its being obelized in Cod. Bodl. and the Syr.-Hex. The
difficulty may perhaps be solved by noting that if v. 6 ὁ be
rightly obelized, v. 6 is left without a second member, and
by conjecturing that 8a@ is that second member. On this
hypothesis the whole passage originally read as follows:
the added portions are printed, as before, in smaller type.

2 ἀκούσατέ pov σοφοί, Hear my words, ye wise men ;
ἐπιστάμενοι evar ἰζεσθε. And give ear unto me ye that
have knowledge.
3 ὅτι οὖς λόγους δοκιμάζει For the ear trieth words
᾿ Kal λάρυγξ γεύεται βρῶσιν. As the palate tasteth meat.
4 κρίσιν ἑλώμεθα ἑαυτοῖς, Let us choose for us that which is
right :
γνῶμεν ἀνὰ μέσον ἑαυτῶν 6 τι Let us know among ourselves what
καλόν. is good.
5 ὅτι εἴρηκεν ᾿Ιώβ, Δίκαιός εἶμι, For Job hath said, Iam righteous,
ὁ Κύριος ἀπήλλαξε μου τὸ κρίμα Απά God hath taken away my
right :
6 ἐψεύσατο δὲ τῷ κρίματι μου" And hath been false in my judg-
ment,
βίαιον τὸ βέλος μου ἄνευ ἀδικίας. My wound is incurable, though Tam

without transgression.

234 ON ORIGEN’S REVISION OF

7 τίς ἀνὴρ ὥσπερ Ἰώβ What man is like 70
πίνων μυκτήρισμον ὥσπερ ὕδωρ Who drinketh up scorning like
water
8 οὐχ ἁμαρτὼν οὐδὲ ἀσεβήσας, Though I have not sinned nor
dealt wickedly
οὐδὲ [ Codd. A, 23, or οὐδ᾽ ὅλως Wor gone in company with the
as in CS’ and most cursives] workers of iniquity,
κοινωνήσας μετὰ ποιούντων τὰ
ἄνομα
τοῦ πορευθῆναι μετὰ ἀσεβῶν So as to walk with wicked men.

(2) vv. 23-33.

The following verses are obelized :

v. 22 ὦ in Codd. Colb. 255.

v. 23 in Codd. Colb. Bodl. Marm., and in the Syr.-Hex. and Sahid. :
it is omitted in the early Latin.

v. 25 ὦ in the Syr.-Hex. and Sahid.

vy. 25-34 in Codd. Colb. Marm. Bod.

vv. 28-33 in Cod. Vat. and in the Syr.-Hex. and Sahid.

The omission of the section vv. 23 (or 22)—-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. 21 or v. 22, 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, (1) vv. 7 6-104, (2) vv. 15-16.

(1) vv. 7d-104a.
These verses are obelized in Codd. Colb. Marm., in the
Syr.-Hex. and Sahid.: vv. 8-1oa@ 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

(2) 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 different ending to the speech, viz. the clause of v. 14

κρίθητι...

. ὡς ἔστι, which is no less difficult than the

Hebrew, but which is both more appropriate and more

emphatic than vv. 15, 16.

The connexion of ideas in the speech, from v. 5, will be
seen from the following reprint of it:

5 ἀνάβλεψον εἰς τὸν οὐρανὸν καὶ ἴδε,
κατάμαθε δὲ νέφη ὡς ὑψηλὰ ἀπὸ
σοῦ.

6 3. ὦ , , é εἶ
εἰ ἡμαρτες, τι πράξεις 5

>
εἰ δὲ καὶ πολλὰ ἠνόμησας, τί

’ a
δύνασαι ποιῆσαι ;

7 καὶ εἰ [Codd. A, 23, 249;
Codd. B cett. ἐπεὶ δὲ οὖν]

, > , , > «A
δίκαιος εἶ, τί δώσεις αὑτῷ

ἢ τί €x χειρός σου λήψεται ;
8 ἀνδρὶ τῷ ὁμοίῳ σοι ἡ ἀσέβειά
σου,
καὶ υἱῷ ἀνθρώπου ἡ δικαιοσύνη
σου"
9 ἀπὸ πλήθους συκφαντούμενοι κε-
κράξονται,
βοήσονται ἀπὸ βραχίονος πολ-
λῶν
10 kat οὐκ εἶπε Tlod ἔστιν 6 θεὸς
ὁ ποιήσας με,

ς.

4, ‘
κατατάσσων φυλακὰς νυκτε-

,
ρινάς,

On

11 ὁ διορίζων pe ἀπὸ τετραπόδων

γῆς

Look unto the heavens and see,

And behold the skies which are
higher than thou.

If thou hast sinned, what doest
thou against him?

And if thy transgressions be
multiplied, what doest thou
unto him?

If thou be righteous, what givest
thou him?

Or what receiveth he of thine hand ?

Thy wickedness may hurt a man
as thou art;

And thy righteousness may profit
a son of man.

By reason of the multitude of
oppressions they cry out,

They cry for help by reason of the
arm of the mighty.

But none saith, Where is God my
maker,

Who ordereth the watches of the
night

Who separateth me from the beasis
of the earth, :

236 ON ORIGEN’S

ἀπὸ δὲ πετεινῶν οὐρανοῦ [ Codd.

23, 253 add σοφίζει ἡμᾶς].
12 ἐκεῖ κεκράξονται καὶ ov μὴ
εἰσακούσῃ
καὶ [Codd. A, 23, 161 omit]
αι τὰκ. rn
ἀπὸ ὕβρεως πονηρῶν
13 ἄτοπα γὰρ οὐ βούλεται ἰδεῖν ὁ
Κύριος"
Ὁ A e , ς 4
αὐτὸς γὰρ ὁ παντοκράτωρ ὁρατής
ἐστι
“Φ ’ ὌΝ
14 τῶν συντελούντων τὰ ἄνομα
καὶ σώσει με.
κρίθητι δὲ ἐναντίον αὐτοῦ

> 97 Be | ed ἀκ »
ει δύνασαι aUTOV ALVED AL ὡς εστι

15 καὶ νῦν ὅτι οὐκ ἔστιν ἐπισκεπτό-
μενος ὀργὴν αὐτοῦ,
καὶ οὐκ ἔγνω παράπτωμά τι
σφόδρα.
τό καὶ Ἰὼβ ματαίως ἀνοίγει τὸ

στόμα αὐτοῦ,
ἐν ἀγνωσίᾳ ῥήματα βαρύνει.

REVISION OF

And from the fowls of heaven ?

There they cry, but none giveth
answer,
Because of the pride of evil men.

Surely God will not hear vanity,

For the Almighty himself ts an
observer

Of those who commit unrighteous-
neSS,

And he will save me.

Plead thou in his sight

Lf thou canst praise him as he is.
But now, because he hath not

visited in his anger,

Neither doth he greatly regard

arrogance.

Therefore doth Job open his mouth
in vanity,

He multiplieth words without
knowledge.

4. The fourth speech of Elihu, c. xxxvi-xxxvii.

So large a part of this speech is obelized, that it will be
most conveniently considered as a whole. The antiquity
of the shorter form is shown by the fact, which has been
mentioned above, that Clement of Alexandria (Strom. 4.
26, p. 641) quotes it: i.e. in quoting c. xxxvi. 10-12 he
omits the obelized portions.

The following are the obelized passages:

ς. XXXVI.

v. 5 in Cod. Colb.: 5 4 in Codd. Vat. Marm., and in the Syr.-
Hex. and Sahid.

vv. 6, 7 in Codd. Colb. Vat. Marm., and in the Syr.-Hex. and
Sahid.: v. 7 in Cod. Bod.

THE LXX. TEXT OF JOB. 237

vv. 8, 9 in Codd. Vat. Marm. Bodl., and in the Syr.-Hex. and
Sahid.

vv. 10,11 in Codd. Vat. Marm. Bodl. : wv. 104, 11 in Cod. Colb.
and in the Syr.-Hex. and Sahid.

v. 13 in Codd. Vat. Marm. Bodl., and in the Syr.-Hex. and Sahid.

v. 16 in Codd. Colb. Vat. Marm. Bodl., and in the Syr.-Hex. and
Sahid.

v. 19 ὁ in Cod. Marm.

v. 20 in Codd. Colb. Vat. Marm., and in the Syr.-Hex. and Sahid:
v. 20 ὁ in Cod. Bodl.

v. 21 in Codd. Vat. Marm. Bodl.: v. 214 in Cod. Colb. and in
the Syr.-Hex. and Sahid.

v. 22 to c. xxxvii. 6 in Cod. Vat.

vv. 22a, 23a in the Sahid.

v. 246, 25 α in Codd. Colb. Marm. Bodl., and in the Syr.-Hex.
and Sahid. .

v. 26 in Codd. Colb. Vat. Marm. Bodl., and in the Syr.-Hex. and
Sahid.

v. 27 in the Codd. Vat. Marm. Bodl.: v. 27 ὁ in the Syr.-Hex.
and Sahid.

v. 28a in Codd. Vat. Marm. Bodl., and in the Syr.-Hex. and
Sahid.

v. 29 in Codd. Colb. Vat. Marm. Bodl., and in the Syr.-Hex. and
Sahid. |

v. 30 in Codd. Vat. Marm. Bodl. and in the Syr.-Hex.: v. 302
in Cod. Colb.

ς. XXXVil.

v. 1 in Codd. Colb. Vat. Marm. Bodl.: v. 1 @ in the Syr.-Hex.

vv. 2-5 a in Codd. Colb. Vat. Marm. Bodl. and 20-524 in the
Syr.-Hex.

v. 5 ὁ in the Sahid.

vv. 6 4, 7a in Codd. Colb. Bodl., and in the Syr.-Hex. and Sahid.

v. οὖ in Codd. Colb. Marm.

v. 10 Cod. Vat.: ν. 1o@ Codd. Colb. Marm. Bodl. and in the
Sahid.

v. 11 in the Syr.-Hex. and Sahid.

v. 12 in Cod. Colb. and in the Syr.-Hex. and Sahid.: v. 12 ain
Cod. Marm.,

238

ON ORIGEN’S REVISION OF

v. 13 in Cod. Vat.: v. 13 ,¢ in Cod. Bodl. and in the Syr.-Hex.

and Sahid.

v. 18 in Codd. Marm. Bodl. and in the Sahid.: v. 184 in the

Syr.-Hex.

‘

(1) c. xxXxvi. 5-21.

, ω ς ’ > x >
5 γίνωσκε ὁτι ὁ κυριος οὐ μὴ ἀπο-

,
ποιήσηται τὸν ἄκακον,

δυνατὸς ἰσχύϊ καρδίας"
6 ἀσεβῆ οὐ μὴ ζωοποιήσῃ
καὶ κρίμα πτωχῶν δώσει.

7 οὖκ ἀφελεῖ ἀπὸ δικαίου ὀφθαλ-
μοὺς αὐτοῦ
καὶ μετὰ βασιλέων εἰς θρόνον
καὶ καθίει αὐτοὺς εἰς νῖκος καὶ
ὑψωθήσονται.
8 καὶ οἱ πεπεδημένοι ἐν χειροπέδαις
συσχεθήσονται ἐν σχοινίοις πε-
vias*
9. καὶ ἀναγγελεῖ αὐτοὺς τὰ ἔργα
αὐτῶν
καὶ παραπτώματα αὐτῶν ὅτι
ἰσχύσουσι"

- ’
IO ἀλλὰ τοῦ δικαίου εἰσακούσεται"

καὶ εἶπεν ὅτι ἐπιστραφήσονται
ἐὲ ἀδικίας"
II ἐὰν ἀκούσωσι καὶ δουλεύσωσι,
συντελέσουσι τὰς ἡμέρας αὐτῶν
ἐν ἀγαθοῖς,
καὶ τὰ ἔτη αὐτῶν ἐν εὐπρεπείαι5"

12 ἀσεβεῖς δὲ οὐ διασώζει,

παρὰ τὸ μὴ βούλεσθαι αὐτοὺς
58. 7 A ’
εἰδέναι τὸν κύριον
‘ , ’ Be.

καὶ διότι νουθετούμενοι ἀνήκοοι
aes
ἦσαν

13 καὶ ὑποκριταὶ καρδίᾳ τάξουσι
θυμόν"

Know that God will not cast away
the guiltless man,

He is mighty in strength of under-
standing.

He preserveth not the life of the
wicked,

But giveth to the afflicted their
right.

He withdraweth not his eyes from
the righteous,

But with kings upon the throne

He setteth them for ever and they
are exalted.

And those that are bound in fetters,

Shall be taken in the cords of
affliction ;

And he shall shew them their
works,

And their transgressions, that they
have behaved themselves proudly.

But he will give ear unto the
righteous :
And commandeth that they return
from iniquity.
If they hearken and serve him,
They shall spend their days in
prosperity
And their years in pleasures.
But the ungodly will he not pre-
Serve,
For that they were not willing to
know the Lord.
And because when admonished
they hearkened not.

But they that are godless in heart
lay up anger,

~~ oe oo ΨῪῚ

“THE LXX. TEXT OF JOB.

ov βοήσονται ὅτι ἔδησεν αὐτοῦς"

14 ἀποθάνοι τοίνυν ἐν νεότητι ἡ
ψυχὴ αὐτῶν,
ἡ δὲ ζωὴ αὐτῶν τιτρωσκομένη ὑπὸ
ἀγγέλων
15 ἀνθ᾽ ὧν ἔθλιψαν ἀσθενῆ καὶ
ἀδύνατον"

’ δὲ , > 6n
κριμα 0€ πρᾳεων ἐκθήσει.

16 kal προσεπιηπάτησέν σε ἐΐ στό-
ματος ἐχθροῦ,
ἄβυσσος κατάχυσις ὑποκάτω ad-
τῆς,
καὶ κατέβη τράπεζά σου πλήρης
πιότητος
17 οὐκ ὑστερήσει δὲ ἀπὸ δικαίων

κρίμα,
18 θυμὸς δὲ ἐπ᾽ ἀσεβεῖς ἔσται,

8? ἀσέβειαν δώρων ὧν ἐδέχοντο

> 3 9 , ὰ
ἐπ᾽ ἀδικίαις

, a
IQ μή σε ἐκκλινάτω ἑκὼν ὁ νοῦς
,
δεήσεως
> > , 4 > , ©
ἐν ἀνάγκῃ ὄντων ἀδυνάτων
, ‘ A
20 καὶ πάντας τοὺς κραταιοῦντας
ἰσχύν"
μὴ ἐξελκύσῃς τὴν νὕπκτα,
τοῦ ἀναβῆναι λαοὺς ἀντ᾽ αὐτῶν'"

21 ἀλλὰ φύλαξαι μὴ πράξῃς ἄτοπα'

ἐπὶ τούτων γὰρ ἐξείλου ἀπὸ
πτωχείας"

239

They cry not for help when he
bindeth them.

Their soul dieth in youth,
And their life wounded by angels,

Because they afflicted the weak and
helpless,

And he will execute judgment for
the meek.

Judgment shall not fail from the
righteous,

But wrath shall be upon the
wicked,

For the wickedness of the gifts
which they received for un-
righteousnesses.

Let not thy mind willingly turn
thee astde from entreaty,

When the helpless are in distress.

But take heed that thou do not
iniquity.

If the non-obelized verses 5a, 10a, 12, 14, 15, 17, 18,
be read consecutively it will be found that they give a

consecutive and appropriate sense.

They are a contrast,

in clearly defined antithesis, of God’s dealings with the

righteous and the wicked.

240 ON ORIGEN’S REVISION OF

In the same way if vv. 54, 6,7, 8, 9, 108, 11, 13, be read
consecutively they also give a consecutive and intelligible
sense. They form two connected sections: in vv. 6, 7
there is a contrast between God’s dealings with the righteous
and the wicked: in the other verses there is a contrast
between the effects of God’s discipline upon the righteous
whom he has afflicted for their transgressions, and the
godless who ‘cry not for help when he bindeth them.’
The only verse from which some words seem to have
fallen away is 108, which requires an additional member
to connect it, without harshness, with v. 9, and to explain
its initial καί.

So far as these verses of the LXX. are concerned they
form two interwoven but separable poems.

The main difficulties of the passage lie (1) in the non-
obelized verse 19, and (2) in the obelized verses 16, 20, 21 0.

In regard to (1) there is almost certainly a corruption of
the text. The note of the wickedness of bribed judgments
having been struck in v. 18 4 it is natural to expect by way
of antithesis an exhortation against receiving bribes in
v. 19: the words as they stand are barely intelligible, and
it may be inferred from the fact that μὴ ἐκκλινάτω σε is a

good translation of sey, that the other words represent

a lost translation of 75-2}, ‘the greatness of the ransom.’
If this be so, the next non-obelized words, v. 21 ‘ But take
heed that thou do not iniquity’ will follow in natural
sequence.

In regard to (2) vv. 16, 20 are altogether unintelligible
as they stand: the varieties of reading in v. 16 point to a
corruption of the text : and both verses, as also 21 4, appear
to be fragments of other translations of the Hebrew, since
single phrases in each of them correspond to single phrases
of the Hebrew, which were worked into an early text of
the LXX. by an unintelligent scribe.

THE LXX. TEXT OF Jos. 241

(2) κχχνί. 22-xxxvii. 13.

22 ἰδοὺ ὁ ἰσχυρὸς κραταιώσει ἐν
> oo? > a”.
ἰσχῦί αὐτοῦ

, girs 2 stag , ‘
τις yap €OTL KAT αὐττον δυνάστης:

23 τίς δέ ἐστιν ὁ ἐτάζων αὐτοῦ τὰ
+ .
ἔργα;

5.
ἢ τίς ὁ εἰπών, “Empagev ἄδικα.

, a , > A > A
24 μνήσθητι ὅτι μεγάλα ἐστὶν αὐτοῦ
δ δ
τὰ ἔργα
ὧν ἤρξαν ἄνδρες,
25 πᾶς ἄνθρωπος εἶδεν ἐν ἑαυτῷ,

[τ / , > ,
ὅσοι τιτρωσκόμενοί εἰσι βροτοί.

26 ἰδοὺ 6 ἰσχυρὸς πολύς, καὶ οὐ
γνωσόμεθα:
ἀριθμὸς ἐτῶν αὐτοῦ καὶ ἀπέραν-
τος.
27 ἀριθμηταὶ δὲ αὐτῷ σταγόνες
ὑετοῦ,
καὶ ἐπιχυθήσονται ὑετῷ εἰς νε-
φέλην"
28 ῥυήσονται παλαιώματα
ἐσκίασε δὲ νέφη ἐπὶ ἀμυθήτων
βροτῶν.

ed » - ἢ
ὥραν ἔθετο κτήνεσιν,
a”
οἴδασι δὲ κοίτης τάξιν᾽
5 4 ’ rn >. fF ,
ἐπὶ τούτοις πᾶσιν οὐκ ἐξίσταταί
¢ ,
σου ἡ διάνοια,
,

οὐδὲ διαλλάσσεταί σου ἡ καρδία

ἀπὸ σώματος.
29 καὶ ἐὰν συνῇ ἀπέκτασιν [Cod.

... δ ΄
Β ἀπέκτασις] νεφέλης,

ἰσότητα σκηνῆς αὐτοῦ"

>

30 ἰδοῦ ἐκτενεῖ ἐπ᾽ αὐτὸν ἠδώ +,

Behold, God doeth loftily in his
power,

Who is a mighty one like unto
him ?

Who enquireth into his works ὃ

Or who can say, Thou hast
wrought unrighteousness ?

Remember that thou magnify his
work,

Every man hath seen in himself,

Behold, God is great, and we
know him not:

The number of his years is un-
searchable.

Numbered by him are the drops
of rain,

And they shall be poured forth in
rain into cloud:

And he hath made the clouds over-
shadow the countless race of
men.

He hath set a season to the beasts
And they know the order of their
lying down.
Aftall these things thy mind ts not
astonished,
ΔῸΣ ts thy heart parted from thy
body.
And tf thou dost understand the
spreading of the clouds,
The.... of his pavilion :

Behold, he will stretch his bow
thereon,

* For this, which is the reading of almost all MSS., Codd. A, 23 read τὸ τόξον,
which is the correct translation of the Hebrew 47}~: here, as in some other
passages, Ἢ and 4-were confused, so that 75 is a transliteration of {1 x,

R

242 ON ORIGEN’S
καὶ ῥιζώματα θαλάσσης ἐκάλυ-
ψεν.
31 ἐν γὰρ αὐτοῖς κρινεῖ λαούς,
δώσει τροφὴν τῷ ἰσχύοντι
[Cod. Β ἀκούοντι].
32 ἐπὶ χειρῶν ἐκάλυψε φῶς
καὶ ἐνετείλατο περὶ αὐτῆς ἐν
ἀπαντῶντι"
33 ἀναγγελεῖ περὶ αὐτοῦ φίλον
αὐτοῦ κύριος,
κτῆσις καὶ περὶ ἀδικίας.
c. ΧΧΧΥΪ, 1 καὶ ἀπὸ ταύτης ἐταράχθη
ἡ καρδία μου
καὶ ἀπερρύη ἐκ τοῦ τόπου.

2 ἄκουε [Codd. A, 23, 254, add
Ἰὼβ ἀκοὴν ἐν ὀργῇ θυμοῦ
κυρίου,

καὶ μελέτη éx στόματος αὐτοῦ
ἐξελεύσεται.

3 ὑποκάτω παντὸς τοῦ οὐρανοῦ ἡ
ἀρχὴ αὐτοῦ,

καὶ τὸ φῶς αὐτοῦ ἐπὶ πτερύγων
τῆς γῆς.

4 ὀπίσω αὐτοῦ βοήσεται φωνῇ,

βροντήσει ἐν φωνῇ ὕβρεως ai-
TOU"
καὶ οὐκ ἀνταλλάξει αὐτούς,
ὅτι ἀκούσει φωνὴν αὐτοῦ.
5 βροντήσει ὃ ἰσχυρὸς ἐν φωνῇ
αὐτοῦ θαυμάσια;
ἐποίησε γὰρ μεγάλα ἃ οὐκ ἤδει-
μεν,

’ ld , ι΄, “Ὁ
6 συντάσσων χιόνι Tivo ἐπὶ γῆς,

καὶ χειμὼν ὑετὸς
καὶ χειμὼν ὑετῶν δυναστείας
αὐτοῦ.
¥ ἐν χειρὶ παντὸς ἀνθρώπου κατα-
σφραγίζει
“ lo “ a A ες a“
iva γνῶ πᾶς ἄνθρωπος τὴν ἑαυτοῦ
> , .
ἀσθένειαν

8 εἰσῆλθε δὲ θηρία ὑπὸ τὴν σκέπην

REVISION OF

And he covereth the bottom of
the sea :
For by these he judgeth the
peoples,
He giveth meat ¢o him that is
strong.

He covereth his hands with the
lightning,

And giveth it a charge that it
strike the mark :

At this also my heart was
troubled,
And is moved out of its place.

And meditation shall go forth
Jrom his mouth.

Beneath the whole heaven ἐς his
government,

And his light unto the ends of
the earth.

Behind him shall he shout with
a voice,

He shall thunder with the voice
of his majesty.

2

For thou shalt hear hts voice.

God shall thunder marvellously
with his voice,

Great things doeth he, which we
cannot comprehend.
For he saith to the snow, Fall.
thou on the earth ;
Likewise to the shower of rain
And to the showers of his mighty
rain.
He sealeth up the hand of every
man, :
That all men may know (/hezr
Weakness :
Then the beasts go into their
coverts,

THE LXX. TEXT OF JOB. 243

And remain in their dens.
Out of the chambers come forth

> , 92 % ,
ἡσύχασαν δὲ ἐπὶ κοίτης.

> , ΑΗ 5.9,
9. ἐκ ταμιείων ἐπέρχονται ὀδύναι,

10

II

12

13

ἀπὸ δὲ ἀκρωτηρίων ψῦχος
καὶ ἀπὸ πνοῆς ἰσχυροῦ δώσει

ἐν «(ἢ

And from the extremities cold,
By the breath of God ice is

πάγος" given
οἰακίζει δὲ τὸ ὕδωρ ws ἐὰν Bov- And he steereth the water as he
ληται wells

καὶ ἐκλεκτὸν καταπλάσσει νε-
φέλη"
διασκορπιεῖ νέφος φῶς αὐτοῦ,

καὶ αὐτὸς κυκλώματα διαστρέ-
ψει,

ἐν θεεβουλαθώθ, εἰς ἔργα αὐὖ-
τῶν"

πάντα ὅσα ἂν ἐντείληται αὐ-
τοῖς,

ταῦτα συντέτακται παρ᾽ αὐτοῦ
ἐπὶ τῆς γῆς,

ἐάν τε εἰς παιδείαν ἐὰν eis τὴν
γῆν αὐτοῦ

ἐὰν εἰς ἔλεος εὑρήσει αὐτόν.

He spreadeth abroad the cloud of
his light,

And he himself will turn about
its ctrcutts :

2

All things whatsoever he com-
mandeth them:

These things are ordered by him
upon the earth,

Whether it be for correction or
for his earth

Or for mercy, he 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. 22, 23, 24a,
and the section ὥραν ἔθετο κτήνεσιν 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 26, 27, 28.

The second of the non-obelized poems seems to consist
of the fragments c. xxxvii. 5 ὁ, 6 α, 7 ὦ (Ὁ), 8,9 «. It begins
with the second half of a verse of which the first half

R2

244 ON ORIGEN’S REVISION OF

probably resembled the beginning of two other poems, viz.
Xxxvi. 22a, 26a. The poem, like the preceding, enu-
merates some of the works of God; (compare the mention
of the beasts in xxxvi. 28 and xxxvii. 8).

The third poem seems to consist of the obelized passages
c. xxxvi. 26, 27, 28.4, 5, 29, 30, 31, 32, 33, 34 (=xxxvii. 1).
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
(καὶ ἀπὸ ταύτης ἐταράχθη 7 καρδία pov, καὶ ἀπερρύη ἐκ τοῦ
τόπου αὐτῆς) which is in apparent contrast with the effect on
the mind of Job (c. xxxvi. 28 [xxxvii. 5] ἐπὶ τούτοις πᾶσιν
οὐκ ἐξίσταταί σου ἡ διάνοια, οὐδὲ διαλλάσσεταί cov ἡ καρδία
ἀπὸ σώματος).

The fourth poem seems to consist of the obelized
passages c. xxxvii. 2-5 a, 6 ὦ, 7a (and 6?),9 ὦ, 10-13. This
poem is more fragmentary than the others, and contains at
least two verses, 11, 12, which in their existing form are
not intelligible.

It is probable that the remainder of the chapter, vv.
14-24, 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
᾿ς 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 earliest 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 Tischendorf Monumenta Sacra, vol. i),
Codex Venetus, a MS. of the 8th or gth century, No. 1 in the Ducal
Library (Holmes and Parsons, No. 23).

Cursive MSS.: No. 55', a Vatican MS. (No. 1 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. 1 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? (Zhe First Annual Account of the Collation of the MSS.
Oxford, 1789, p. 64): No.155, a MS. of the 11th century, formerly
in the Meerman Collection at the Hague, and now in the Bodleian
Library (Auct. T. 1. 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 in the
Bodleian Library, and not from the printed edition. The numbers which are
placed in brackets, e.g. (157), 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, 6 se/entzo.

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-
bonensts: 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 an 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, Vinth 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 1) and Cod. Theol.
Gr. cxlvii (=Vienna 2), 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 order is .. . Minor Prophets, Major
Prophets, Esther, Tobit, Judith, Esdras, ποδός, 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
Proplicts, Ι 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.

1. Forms of Words.

In 1. 3: 18. 6 all MSS., without a variant, have a form of the
Hellenistic ἐξιχνιάζω : in 42. 18 they have, also without a variant, a
form of the Classical ἐξιχνεύω : in 6. 27 all MSS. except Codd. 253,
307 have a form of ἐξιχνεύω, but in 18. 4 Codd. 253, 307 agree with
Codd. ACS, 155, against Cod. B and the rest, in having a form of
ἐξιχνιάζω.

1. 6: Codd. ACS, 23 have the classical form πανουργήματα, Codd.
B, cett. the Hellenistic πανουργεύματα : so also in 42. 18 Codd. AS’,
307 πανουργήμασιν, Codd. B, cett. πανουργεύμασιν.

1.27: Codd. ACS, 55, 70, 106, 157, 254, 296, 307 πραὕὔτης:
Codd. B, (23), (155), (248), (253) πραότης. But in 3.17: 4.8:
10. 28: 36. 28 all important MSS. read πραύτης : and in 45. 4 Cod.
A reads πραότης, against the πραύτης of all other MSS.

27.13: Codd. AS προσώχθισμα : Codd. BC προσόχθισμα.

40. 5: Codd. AS, 106, 157, 253, 307 μήνιμα: Codd. 55, 155,
254 μῆνις: Cod. 308 μήνισμα : Cod. 248 μίμημα: Codd. BC pnviaua,
a word which is not elsewhere found.

2. Inflexions.

4. 3: Codd. AS παρωργισμένην : Codd. BC παροργισμένην.

8.6: Codd. AS, 23, 106, 157, 248 ἐν γήρᾳ: Codd. BC, cett. ἐν
γήρει.

14.14: Codd. AS, 55, 106, 155, 157, 248, 253, 254, 296 παρελ-
θέτω : Codd. BC, (23) παρελθάτω.

14. 18: Codd. AS δένδρου δασέως : Codd. BC δένδρου δασέος.

15. 2: Codd. AS, 55, 106, 155, 157, 248, ὑπαντήσει : Codd. BC,
(254), (296) ὑπαντήσεται : Codd. 23, 253 ἀπαντήσεται. The future
of ὑπαντάω in late Greek seems to have been ὑπαντήσομαι : Sext.
Emp. adv. Phys. 10. 60, p. 644, probably after the analogy of
ἀπαντάω. (But the future active of ἀπαντάω is found, without variant,
in Mark 14. 13).

15.3: Codd. ACS, 155, 157, 254, 296, 307 ποτίσει: Codd. B, (55),
(106), (248), (253) ποτιεῖ. Soc. 24. 31.

ON THE TEXT OF ECCLESIASTICUS. 251

15.4: Codd. ACS, 23 στηρισθήσεται: Codd. B, cett. στηριχθήσεται:
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. ἐν diov: Cod. B ἐν ἅδους : Cod. S?
ἐν ἅδῃ. ;

28. 26: Codd. AS! ὀλισθῇς : Codd. BCS? ὀλισθήσῃς [35 -σις].
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: 14.1: 25.8,
without important variant except Cod. C in 9. 9 ὀλισθῆς for ὀλισθήσῃς.

3. Use of the paroemiastic future.

3. 3: Codd. ACS', 106, (157), 253, 254, 296, 397 ἐξιλάσκεται :
Codd. B, 23, (55), (155), (248). (308) ἐξιλάσεται.

4. 13: Codd. ACS, 23, 55, 106, 157, 248, 253, 254, 307 εὐλογεῖ:
Cod. B εὐλογήσει.

4.17: Codd. ACS’, 55, 157, 248, 254, 296 πορεύσεται : Codd. BS’,
(23), 70, τού, (155), (253), (308) πορεύεται.

11.1: Codd. ACS, 23, 55, 106, 155, (157), 248, 254, 307
ἀνυψώσει | 307, ὑψώσει} : Codd. B, 296, 308 ἀνύψωσε.

12. 3: Codd. AS, 23, 155, (157), 248, 253, 254 οὐκ ἔσται : Codd.
BC, 55, (106), 296, (308) οὐκ ἔστι.

16. 25: Codd. AS, 23, 55, 106, 157, 248, 253, 254 ἐκφανῶ:
Codd. BC ἐκφαίνω.

19. 30: Codd. ACS, 55, 106, 155, 157, 248, 253, 254 ἀναγγελεῖ :
Cod. Β ἀναγγέλλει.

, 4. Omission or insertion of the Article.

(a) Lnstances of insertion in Cod. A and other MSS., and of
omission in Cod. B:

6. 23: Codd. AS, 155, 157, 307 τὴν γνώμην pov: Codd. B cett.
γνώμην pov.

7.19: Codd. AS, 23, 55, 106, 155, 157, 248, 296, 307 ἡ γὰρ
χάρις αὐτῆς : Codd. B, 253, (254), (308) καὶ yap χάρις.

7. 20: Codd. AS, 55, 106, (157), 248, 253, 296, 307 διδόντα τὴν
Ψυχὴν αὐτοῦ : Codd. B, (23), (155), (308) διδόντα ψυχὴν αὐτοῦ.

το. 4: Codd. AS, 23, 55, 106, 155, 157 ἡ ἐξουσία τῆς γῆς : Codd.
BC, 248, (253), (254) ἐξουσία τῆς γῆς.

252 ON THE TEXT OF ECCLESIASTICUS.

12.2: Codd. AS, 23, 55, 106, 155, 157, 248, 253, 254, 307
mapa τοῦ ὑψίστου: Codd. BC, (296) mapa ὑψίστου.

15. 5: Codd. ACS, 55, 106, 157, 307, 308 τὸ Aer Codd. B,
(23), (155), (248), (253), (254) στόμα.

21. 20: Codd. ACS, 55, 155, 157, 254, 308 τὴν pene Codd.
B, (23), (106), (248) φωνήν.

46. 9: Codd. ACS, 55, 106, 155, 248, 254 ἐπὶ τὸ ὕψος τῆς γῆς:
Codd. B, (23), (157), (253) ἐπὶ ὕψος τῆς γῆς.

(8) Lnstances of omisston in Cod. A and others, and insertion in
Cod. B:

4. 28: Codd. ACS, 55, 106, 155, 157, 248, 253, 254, 296, 307
ἕως θανάτου : Codd. B, 23, (308) ἕως τοῦ θανάτου.
» 7.8: Codd. AS, 23, 55, 106, 155, 157, 248, 253, 254, 307 ἐν
yap μιᾷ: Codd. BC ἐν γὰρ τῇ μιᾷ.

12. 5: Codd. AS, 55, 106, 155, 157, 248, 253, 254, 296, 307
ταπεινῷ : Codd. BC, (23) τῷ ταπεινῷ.

12.7: Codd. AS, 248, 253, 307 ἁμαρτωλοῦ: Codd. BC, (23),
(55), (106), (155), (157), (296) τοῦ ἁμαρτωλοῦ.

5. Syntactical usages.

4.17: Codd. B, (55), 157, (254), 296, (308) have δὲ 2; apodost,
φόβον δὲ καὶ δειλίαν ἐπάξει : Codd. ACS, 23, 106, 155, 248, 253, 307
omit δέ, This use of δὲ 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. 1 Pet.
4. 18, it is Cod. B which, against almost all other MSS., both uncial
and cursive, inserts δὲ in the quotation from Prov. 11. 31.

9.12: Cod. A μὴ εὐδοκήσῃς εὐδοκίᾳ ἀσεβῶν: Codd. CS, 157, 248

. εὐδοκίαις : Codd. B, (55), (155) ... ἐν εὐδοκίᾳ: Codd. 23, 106,
254, 296, 307. ‘There is a similar variation elsewhere in the con-
struction of εὐδοκεῖν : it is found with ἐν in 2 Kings 22. 20; 1 Chron.
29.3; Ps. 43 (44). 3; 48 (49). 13; 67 (68). 16; 146 (147). 10;
Hab. 2.4; Mal. 2.17; 1 Macc. 10. 47: without ἐν in 1 Esdr. 4.
39; Sir. 18. 31; 1 Mace, 1. 43.

11. 7: Codd. AS, 23, 55, 248, 254, 307 have πρὶν ἢ c. subj.
followed in v. 8 by πρὶν c. infin., in both cases with a negative main
sentence: in 18. 19: 19. 17: 23. 20 they have πρὶν ἢ c. infin. with

a Ύ ,. “

ON THE TEXT OF ECCLESIASTICUS. 253

an affirmative main sentence. In 11.7 Cod. B has πρὶν c. subj.
followed in v. 8 by πρὶν 7c. infin. There are similar variations in
the construction of πρὶν ἢ in the N. T.: (1) when used with the
infinitive, there was a tendency to drop #, which is found without
variant only in Matt. 1.18, 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 8D, and in Acts 2. 20 by SACD: (2) its use
with the subjunctive tended to disappear, for in Luke 2. 26 Codd.
x°L and others add ἂν to #, Cod. B omits ἢ and inserts ἄν, and in
Luke 22. 34 Codd. NBL substitute ἕως for πρὶν ἤ, which is read by
A only of the greater uncials.

41. 2: Codd. AS, 55, 155, (157), 307, 308 ἐλασσουμένῳ ἐν ἰσχύϊ:
Codd. BC, (23), (106), (248), (253), (254) ἐλασσουμένῳ ἰσχύϊ.

44.5: Codd. AS, 55, 106, 155, (157), 248, 254, 296 κεχορηγη-
μένοι ἐν ἰσχύϊ: Codd. B, 23, 253, 308 κεχορηγημένο: ἰσχύϊ.

45. 2: Codd. AS ὡμοίωσεν αὐτὸν ἐν δόξῃ ἁγίων : Codd. BC cett.
. . . δόξῃ ἁγίων.

45.15: Codd. A, 25, 106, 155, 157, 248, 254 ἐγενήθη αὐτῷ εἰς
διαθήκην αἰώνιον καὶ τῷ σπέρματι αὐτοῦ ἐν ἡμέραις οὐρανοῦ : Codd. BC,
Cett. ... καὶ ἐν τῷ σπέρματι αὐτοῦ...

46.5: Codd. AS, 155 ἐπήκουσεν αὐτῶν μέγας κύριος λίθοις χαλάζης :
Codd. BC, cett. ... ἐν λίθοις χαλάζης.

It will be noted that although, as is usually the case, no
MS. is uniform in either its forms or its syntax, the Hel-
lenistic forms and constructions preponderate in the Vatican
Codex. It will also be noted that in almost all cases the
majority of MSS. are against that Codex in these respects.
The more difficult question remains undecided, whether the
Hellenisms or the Classicalisms belong to the original text :
in other words whether a Hellenistic text was purged of
some of its Hellenisms by purist scribes with the view of
rendering the work more acceptable to educated persons,
or whether a Classical text was altered by Hellenistic
scribes who substituted a more familiar for a less familiar
form or phrase.

254 ON THE TEXT OF ECCLESIASTICUS.

2. LATIN AND SYRIAC VERSIONS.

1. The Latin Versions. The old Latin version, which
was left untouched by Jerome, has come down to us in
the following MSS.

(1) The Toledo MS., the collation of which was first published
by Bianchini in his Vindictae Brblicae, Verona, 1748, from which
work it was reprinted by Vallars in the Benedictine edition of St.
Jerome, vol. x: (2) the Codex Amiatinus, the text of which is
printed at length by Lagarde, AZcttheclungen, p. 283: (3) the MSS.
collated by Sabatier, viz. two Corbey MSS., one St. Germain MS.,
and one MS. of St. Theodoric of Reims.

But it is probable that the large quotations from the book in
St. Augustine’s Speculum (last edited by Weihrich in the Vienna
Corpus Scriptorum Ecclesiasticorum, vol. xiii) represent a more
current form of the text than any of the above MSS.

2. The Syriac Versions. There are two Syriac versions,
the Peschitta and the Syro-Hexaplar.

(a) The Peschitta, or current Syriac version, was first printed,
with a Latin translation, in Walton’s Polyglott, vol. iv: it has more
recently been edited, with the help of six MSS. in the British
Museum, by Lagarde (Lzbri Veteris Testamenti Apocryphi Syriace,
1861): the photographic reproduction of the oldest MS., that of
the Ambrosian Library, has not yet been completed. (4) The
Syro-Hexaplar version has been published for the first time, from
an Ambrosian MS., in photographic facsimile by Ceriani in his
. Monumenta sacra et profana, vol. vii, Milan, 1874.

There are some parts of the book in which the Latin and
Syriac differ so widely from both the Greek and one an-
other as to force upon us the hypothesis that the original
text underwent in very early times different recensions.
But for the greater part of the book the Latin and the
two forms of the Syriac clearly point, with whatever dif-
ferences in detail, to the same original as the Greek. The ©
relation of the Latin and the Syro-Hexaplar to the Greek
is clearly one of derivation. The relation of the Peschitta
to the Greek must be considered to be still sab judice: nor

ON THE TEXT OF ECCLESIASTICUS. 255

can it be determined with any approach to scientific com-
pleteness until after the exact study of the Greek text itself,
to which the present essay is designed to be a contribution.

The question of this relation of the Peschitta to the Greek is
extremely complex. There are some passages in which the Syriac
appears either to be based on an earlier Greek text than that which
has come down to us, or to have been revised by reference to the
Hebrew. ‘There are, on the other hand, passages in which both
the Greek and the Syriac have an unintelligible phrase which points
to a mistranslation of the same Hebrew original. For example, in
25. 15 the Greek οὐκ ἔστι κεφαλὴ ὑπὲρ κεφαλὴν ὄφεως, and the Syriac
equivalent ‘No head is more bitter than the head of a serpent,’
point to a mistranslation of ws, viz. ‘head’ for ‘venom’: but
there is nothing to determine whether the mistranslation is common
to the two versions, or was derived by one from the other. The
question of derivation will be positively determined by the examina-
tion of the passages, some of which are mentioned below, in which
an error which has grown up inside the Greek text, is copied by the
Syriac: for example, if it be true that in 5. 6 the Greek originally
read map’ αὐτοῦ, with a verb such as ἐλεύσεται in place of ἔλεος, the
Syriac, which is a translation of παρ᾽ αὐτῷ without an expressed
verb, must be presumed to be derived from a Greek text in which
παρ᾽ αὐτῷ was read, and from which the verb had already disappeared.
So also, if it be true that in 25. 17 the reading ἄρκος is a mistake for
ἄρκυς, and that σάκκον (σάκκος) was a gloss upon ἄρκυς, even if it be
not an equivalent early reading, with the same signification, the Syriac
‘sackcloth’ can only be a misinterpretation of the Greek σάκκον.

But a more important question than that of the relation
of the Peschitta to the Greek is that of the contributions
which both the Latin and the Syriac make to the deter-
mination of the original text. It will be found that all
three versions are more or less corrupt, that they also have
a common tendency to paraphrase, and that in a large
proportion of passages each of them supplements the other.
The justification of this remark can of course only be found
in the examination of a considerable number of passages:
the two following are taken, almost at random, as examples:

256

ὃ σοφὸς ἐν λόγοις προάξει
ἑαυτὸν

καὶ ἄνθρωπος φρόνιμος
ἀρέσει μεγιστᾶσιν"

ὁ ἐργαζόμενος γῆν ἀνυ-
ψώσει θημωνίαν αὐτοῦ

καὶ ὃ ἀρέσκων μεγιστᾶσιν
ἐξιλάσεται ἁμαρτίαν

(ἢ xx. 247; 28.

Cod. Amiat.

sapiens {in verbis pro-
ducet seipsum

et homo prudens place-
bit magnatis :

quioperatur terram suam
exaltabit | acervum
fructuum

et qui operatur iustitiam

ON THE TEXT OF ECCLESIASTICUS.

Peschitta.

He who is full of the
sayings of wisdom,
how shall he show
himself small?

And a wise servant shall
be lord over princes.

ipse exaltabitur :
qui vero placet magnatis
effugiet iniquitatem

The first four lines of the Latin give two well-balanced
couplets :

A man who is clever in speech will advance himself,
And a man of understanding will be pleasing to princes :

He who works his land will raise a high heap of corn,
And he who works justice will himself be raised.

The fifth line of the Latin,
He who is pleasing to princes will escape injustice,

is out of harmony with the context, and is easily under-
stood as a gloss upon the second line. But it is a trans-
lation of the fourth line of the Greek, where it is equally
out of place. It seems probable that the fourth line of
the Greek was originally a gloss upon the second line, that
the original fourth line should be restored from the Latin
fourth line, and that the Latin fifth line was added when
the present fourth line of the Greek had superseded the
original fourth line.

The Syriac seems to paraphrase the first couplet and

to omit the second: its diminished paroemiastic force -

makes it difficult to take it as the original form.

a ΎΨΝ

ON THE TEXT OF ECCLESIASTICUS.

ἄνθρωπος ἀνθρώπῳ συντη-
ρεῖ ὀργήν,

καὶ παρὰ κυρίου ζητεῖ
ἴασιν ;

| ae ee .“ >. £
ἐπ᾽ ἄνθρωπον ὅμοιον αὐτῷ
οὖις ἔχει ἔλεος,

καὶ περὶ τῶν ἁμαρτιῶν
αὐτοῦ δεῖται ;

αὐτὸς σὰρξ ὧν διατηρεῖ

lad

μῆνιν
τίς ἐξιλάσεται τὰς ἅμαρ-
τίας αὐτοῦ ;

μνήσθητι τὰ ἔσχατα καὶ
παῦσαι ἐχθραίνων,

καταφθορὰν καὶ θάνατον
καὶ ἔμμενε ἐντολαῖς"

μνήσθητι ἐντολῶν καὶ μὴ

μηνίσῃς τῷ πλησίον

καὶ διαθήκην ὑψίστου καὶ
πάριδε ἄγνοιαν.

(2) xxviii. 3-7.
S. Aug. Spec. p. 142.

homo homini
iram,
et a Deo quaerit medel-

lam ?

servat

in hominem similem sibi
non habet misericor-
diam,

et de peccatis suis de-
precatur ὃ

ipse dum caro. sit ser-
vat iram,

et propitiationem petit
a Deo?

quis exorabit pro delictis
illius ?

memento novissimorum
et desine inimicari,

tabitudo enim et mors
imminent in mandatis:

memorare timorem Dei
et non irascaris prox-
imo

memorare testamenti al-
tissimi et despice ig-
norantiam proximi.

257

Peschitta.

A man who cherishes
wrath against a man,

How should he ask for
healing from God ?

He who is himself a man
is not willing to for-
give,

shall any one forgive that
man’s sins?

Remember death, and
lay aside enmities,
the grave and destruc-
tion, and abstain from

sinning :

Remember the com-
mandment and hate
not thy neighbour be-
fore God :

nay, give him that of
which he is in want.

Each of the first three couplets of the passage in the

Greek and Latin appears to express the same idea in
a slightly altered form. But while the duplication of an
idea is common, the triplication of it is so unusual as to
suggest the hypothesis that one of the forms is a gloss.
The hypothesis is supported by the fact that the sixth line
of the Latin is clearly another form of the second, and that
it is introduced out of place between the two lines of the
third couplet, so that the six lines of the Greek are repre-
sented by seven lines in Latin. It is even more strongly
5

258 ON THE TEXT OF ECCLESIASTICUS.

supported by the fact that the third couplet is altogether
omitted from the Peschitta. |

In the fourth couplet of the Latin ‘tabitudo enim et
mors imminent’ clearly show a corruption of ‘in:minent’
for ‘immane’ Ξε ἔμμενε, and a consequent corruption of the
nominatives ‘tabitudo’ and ‘mors’ for the genitives ‘ tabi-
tudinis’ and ‘ mortis.’

The last line of the Syriac is also clearly corrupt. The
exhortation of the Greek and Latin ‘overlook the ignor-
ance (transgression) of thy neighbour’ is in entire harmony
with the drift of the passage: the exhortation to almsgiving
is a commonplace which gives no suitable antithesis to the
preceding half of the couplet.

The whole passage consists, in other words, of two
quatrains which are best represented by the first two and
the last two couplets of the Greek text: but the third
couplet of the Greek text is an intrusive gloss.

3. EXAMINATION OF SOME IMPORTANT INSTANCES
OF VARIATION.

I now proceed from the short survey of the materials
to the examination of some passages in which the variants
are important, and in which the text can only be deter-
mined by the help of whatever critical aids we possess.

Ee?

Codd. ACS, 23, 70, 155,157, 248, 253, 296, 307, Vienna I ἐν jpépa-
τελευτῆς αὐτοῦ εὐλογηθήσεται : Codd. B, (55), (106), (308), (254),
Vienna 2... εὑρήσει χάριν.

Latin: ‘in die defunctionis suae benedicetur.’

Syriac: Pesch. ‘in the end of his days he shall be blessed.’

It seems clear that εὐλογηθήσεται is the correct reading: the
diplomatic evidence against εὑρήσει χάριν is supported by the fact 7
that that phrase does not appear to be used absolutely in the LXX.,
but always with the addition ἐν ὀφθαλμοῖς (ἔναντι, ἐνώπιον) αὐτοῦ
(κυρίου), e.g. infra, iii. 18.

ON THE TEXT OF ECCLESIASTICUS, 259

i. 23.
Codd. ACS', 23, 157, 253, Vienna 1 ὕστερον αὐτῷ ἀναδώσει εὐφρο-
σύνην: Codd. B,(55), 106, 155, (248), (254), 296, (308), Vienna 2
. εὐφροσύνη : Cod. 70 ἀναδώσει εἰς εὐφροσύνην.
Latin: ‘et postea redditio jucunditatis.’

Neither εὐφροσύνη nor εὐφροσύνην seems to be grammatically
possible: the former because it involves a neuter sense for ἀναδώσει,
the latter because ἀναδώσει has no subject. The Latin suggests
the conjecture that the original reading was ἀνάδοσις εὐφροσύνης :
the substitution of ἀνάδωσις for ἀνάδοσις by an early scribe would be
a not uncommon change, and would sufficiently account for the
variants.

ili, 10.

Codd. ABCS, 106, 157, 254, 296, 308, Vienna I οὐ γάρ ἐστί σοι
δόξα πρὸς ἀτιμίαν : Cod. 253.... δόξα ὡς ἀτιμία: Cod. 155
.... δόξα ἀτιμίαν: Vienna 2 πρς ἀτιμία.

Codd. (23), (55), (248)... .. δόξα πατρὸς ἀτιμία.

Latin: ‘non enim est tibi [Cod. Am. omits] gloria sed confusio.’

Syriac: Pesch. ‘for it will not be a glory to thee: Syr.-Hex. ‘ for
it will not be an honour as a disgrace to thee’: (the subject ‘ the
shame of thy father,’ is continued from the preceding clause).

The difficulties in the way of accepting πατρὸς ἀτιμία as the ori-
ginal reading are mainly (1) the difficulty of accounting for the
corruption of so simple and obvious a phrase into πρὸς ἀτιμίαν in
the majority of MSS., (2) the absence of an equivalent phrase in
both the Latin and the Syriac. If πρὸς ἀτιμίαν were the reading of
only a small group of MSS., it might have been supposed that
some one scribe had written πατρὸς in the contracted form πρς, and
’ that the copyists of this MS., mistaking the contraction, had adapted
ἀτιμία to the supposed preposition. But this hypothesis hardly ac-
counts for the facts (1) that πρὸς ἀτιμίαν is read by MSS. of such
different character as those enumerated above, (2) that the Syro-
Hexaplar supports the reading ὡς ἀτιμία of Cod. 253.

iii. 26.
Codd. ACS, 23, 55, 106, 155, 157, 248, 253, 254, 296, 307,
Vienna 1 ὁ ἀγαπῶν κίνδυνον ἐν αὐτῷ ἀπολεῖται : Codd. B, (308)
. ἐν αὐτῷ ἐμπεσεῖται.
Latin : ‘qui amat periculum in illo [Cod. Tolet. “ἰρ80 ᾽] peribit’
52

260 ON THE TEXT OF ECCLESIASTICUS.

It may be noted that although B probably stands alone, the
quotation in S. Aug. de εἴτ. Det τ. 27 ‘qui amat periculum znczdit
in illud’ shows that it preserves an ancient variant.

iv. 11.

Codd. ACS, 23, 55, 157, 248, 253, 296, 307 9 copia υἱοὺς αὐτῆς
[55, 157, 248, 296 ἑαυτῆς] ἀνύψωσε: Codd. B, 155, (254),
(308) .... υἱοὺς ἑαυτῇ ἀνύψωσεν : Cod. 106 αὐτῇ υἱοὺς ὕψωσε.

Latin: the MSS. agree in reading ‘sapientia filiis suis vitam :’
they differ in regard to the verb, Cod. Tolet. ‘inspirabit,’
Cod. Amiat. ‘ spirat,’ Cod. 5. Germ. ‘inspiravit,’ Codd. cett.
‘inspirat.’

The Latin seems to show that the Greek verb was originally
ἐψύχωσε or ἐνεψύχωσε: and this hypothesis is confirmed by what
appears to be a reference to this passage in Clem.-Alex. Strom. 7.
τό, p. 896 ἡ σοφία, φησὶν ὁ Σολομών, ἐνεφυσίωσε [ ἐνεφύσησε ἢ cp. supra,
Ρ. 148] τὰ ἑαυτῆς τέκνα.

IV. 15,

Codd. ACS, 23, 55, 106, 155, 157, 248, 253, 296, 307, Vienna 2
ὁ προσέχων αὐτῇ κατασκηνώσει πεποιθώς : Codd. B, (254), (308) ὁ
προσελθὼν. ......

Latin: ‘ qui intuetur illam permanebit [Cod. Amiat. ‘ permanet’ |
confidens.’

There is a similar variation of readings in r Tim. 6. 3, where
Cod. S! reads καὶ μὴ προσέχεται ὑγιαίνουσιν λόγοις, which is supported
by the uniform translation of the Latin ‘ acquiescit, (-cet) * whereas
all the other Greek MSS. read προσέρχεται.

v. 6.

Codd. ACS, 55, 106, 155, 253, 254, 296, 307, Vienna 2 ἔλεος yap
καὶ ὀργὴ map’ αὐτῷ : Codd. B, 23, (308)... . map’ αὐτοῦ : Codd.
157, 248.... παρ᾽ αὐτῷ ταχυνεῖ.

Latin: ‘ misericordia enim et ira ab illo cito proximat’ [so Codd.
Tolet. Amiat.: Codd. cett. ‘ proximant.’ |

Syriac: Pesch. ‘for mercy and wrath are with him.’

The Latin confirms the reading of Codd. 157, 248 in respect οἵ
raxvvei, but suggests that παρ᾽ αὐτοῦ was read rather than παρ᾽ αὐτῷ
The Syriac on the other hand is in harmony with the majority οὗ
Greek MSS. The absence of a verb would be out of harmony \

ON THE TEXT OF ECCLESIASTICUS. 261

with the verses which precede and follow: whereas the introduction
of ταχυνεῖ makes the verse closely parallel to v. 7 5 ἐξάπινα γὰρ ἐξε-
λεύσεται ὀργὴ κυρίου.

The exegetical difficulty of the verse lies in ἔλεος: for the
whole of v. 6 ὦ seems to be an answer to the sinner’s plea ‘His
compassion is great, he will make propitiation for the multitude of
my sins:’ and it is conceivable that the corruption of the text is
greater than either the MSS. or the versions show. The exegesis
seems to point to an original reading [ἐξελεύσεται γὰρ ὀργὴ παρ᾽ αὐτοῦ
‘for wrath shall come forth from him, and his anger shall abide
upon sinners.’ The next verse, assuming that the sinner will ac-
cept this assurance, and repent, urges him to do so speedily: on
the ground that not only will wrath come forth but that it will do
so speedily: hence ἐξάπινα ἐξελεύσεται would be not a repetition
but a natural expansion of the supposed ἐξελεύσεται in v. 6 ὦ.

The clause ἔλεος γὰρ καὶ ὀργὴ map’ αὐτοῦ is found also in 16, 12
where the mention of mercy as well as wrath is quite appropriate,
and is amplified in the following clause δυνάστης ἐξιλασμῶν καὶ ἐκχέων
ὀργήν.

vii. 18.

Codd. AS, 23, 155, 157, Vienna 1 μὴ ἀλλάξῃς φίλον ἀδιαφόρου :
Codd. BC, (55), (253), (254), 296, 308, Vienna 2 μὴ ἀλλάξῃς
φίλον ἕνεκεν (εἵνεκεν) ἀδιαφόρου : Cod. 106 μὴ ἀλλάξῃς φίλον ἀδια-
φόρου κατὰ μηδέν : Cod. 248 μὴ ἀλλάξῃς φίλον ἀδιαφόρου μηδὲ ev:
Cod. 307 μὴ ἐλέγξῃς φίλον ἕνεκεν ἀδιαφόρου.

Latin: Codd. Am.,.S. Theod. ‘Noli praevaricari [Cod. Am. -re|
in amicum pecunia differenti:’ (‘ praevaricari in... .’=aapa-
βαίνειν, e.g. Is. 66. 24 ‘qui praevaricati sunt in me:’ cf. Rom.
4. 15 ‘ubi enim non est lex nec praevaricatio.’)

Syriac: Pesch. ‘ Barter not a friend for money.’

It must be gathered both from the Latin and the Syriac that the
word in the genitive, whether ἀδιαφόρου or another word, was taken
to mean ‘money’: but (1) διάφορον, not ἀδιάφορον, is the Hellenistic
word which has this sense: e.g. Corpus Inscr. Graec. 2347 ¢, 56
τὸ ἀποτεταγμένον eis τὸν στέφανον ἐκ Tod νόμου διάφορον ‘ the money as-
signed for the crown in accordance with the law:’ 2 Mace. 1. 35
πολλὰ διάφορα ἐλάμβανε καὶ μετεδίδου ‘he took and distributed many
sums of money:’ (2) the Latin ‘differenti’ points to a reading
διαφόρου 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 " differenti,’ or as a
gloss at a subsequent time.

The original text of the LXX. was thus, in all probability, μὴ
ἀλλάξης φίλον διαφόρου : the other readings are attempts to explain
ἀδιαφόρου, as is most clearly seen in Cod. 307, which changes the
meaning to ‘ Do not rebuke a friend for a trifling cause.’

x. 14.
Codd. ACS, 23, 106, 155, (157), 248, 254, 296, 307 ἐξῆρεν

αὐτοὺς [C, αὐτάς, S', 23, 296, ἐξ αὐτῶν] καὶ ἀπώλεσεν αὐτούς
[C, αὐτάς] : Codd. B, (308) ἐξήρανεν ἐξ αὐτῶν: Cod. 55 ἐξ-
ἥρανεν αὐτούς.

Latin: ‘arefecit ex ipsis et disperdidit illos [eos].

Syriac: Pesch. ‘he destroyed them, and overthrew them.’

_ The reading ἐξήρανεν is supported by the Latin: but it has (1)
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 ἐξ αὐτῶν, with which it is incompatible. On
the other hand ἐξῆρεν, which is always elsewhere in the Apocryphal
books constructed with an accusative followed by ἐξ, e.g. 1 Macc.
12. 53: 14. 7, 36, not only gives a congruous meaning, but also
accounts for both αὐτοὺς and ἐξ αὐτῶν. It may be conjectured that
the latter phrase was in the original text ἐξ ἀνθρώπων [i.e. EZAYTON
=EZANQN]: 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 1 κρείσσων ἐργαζόμενος καὶ περισ-
σεύων [157, -edov| ἐν πᾶσιν ἢ περιπατῶν δοξαζόμενος καὶ ὑστερῶν
[106, 296, Vienna 1 ἀπορῶν] ἄρτων [106, Vienna 1 ἄρτου].

Cod. Β κρείσσων ἐργαζόμενος ἐν πᾶσιν ἢ περιπατῶν ἢ δοξαζόμενος καὶ
ἀπορῶν ἄρτων.

Cod. 155 κρείσσων ἐργαζόμενος ἐν πᾶσιν ἢ περιπατῶν δοξαζόμενος καὶ

᾿ ἀπορῶν ἄρτου.

Cod. S κρείσσων ἐργαζόμενος ἣ [S? omits ἢ and adds ἐν πᾶσιν] καὶ
περισσεύων ἐν πᾶσιν [55 omits ἐν π.] ἢ περιπατῶν δοξαζόμενος καὶ

ἀπορῶν ἄρτων.

ON THE TEXT OF ECCLESIASTICUS. 263

Codd. 23, 248 κρείσσων yap ὁ ἐργαζόμενος καὶ περισσεύων ἐν πᾶσιν ἣ
ὁ δοξαζόμενος καὶ ἀπορῶν ἄρτου.

Codd. 55, 254, Vienna 2 κρείσσων ἐργαζόμενος ἐν πόνοις ἣ περιπατῶν
δοξαζόμενος καὶ ἀπορῶν ἄρτων.

Cod. 307 κρεῖσσον ἐργαζόμενος ἐν πᾶσιν ἢ περιπατῶν ἐργαζόμενος καὶ
ἀπορῶν ἄρτων.

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 περιπατῶν as a gloss to δοξαζό-
μενος: a later scribe finding ἢ περιπατῶν in some copies took it to
be a correction for καὶ περισσεύων, and omitted the latter [hence
Cod. B], and since ἐν πᾶσιν was difficult to explain after ἐργαζόμενος
it was altered to ἐν πόνοις [so Cod. 55]: a later scribe restored καὶ
περισσεύων but retained the ἢ [so Cod. S*] which was further cor-
rected by omitting the 7, and placing the restored καὶ περισσεύων
after instead of before ἐν πᾶσιν [so Cod. S?].

xi. 9.

Codd. ACS, 23, 248, 296, 307, Vienna I περὶ πράγματος οὗ οὐκ
ἔστι σοι μὴ ἔριζε : Codd. B, (55), (106), 155, (157), (254), (308),
Vienna 2... . οὗ οὐκ ἔστι σοι χρεία... ..

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 χρεία is absent pre-

serve the original reading, and that οὗ is to be explained as an or-
dinary instance of inverse attraction. If ἐρίζειν 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 :—pi) στήσῃς αὐτὸν παρὰ σεαυτῷ
μὴ ἀναστρέψας σε στῇ ἐπὶ τὸν τόπον cov μὴ καθίσῃς αὐτὸν ἐκ δεξιῶν

σου μήποτε ζητήσῃ τὴν καθέδραν σου.

264 ON THE TEXT OF ECCLESIASTICUS.

The variants on this text are Codd. B, 23, 106, 155, 308 mapa
σεαυτόν : Cod. 106 omits μὴ ἀναστρέψας . . . . τόπον cov: Codd.
BC, 55, 253, (254), 296, (307) ἀνατρέψας : Codd. 23, 248
καταστρέψας (248 μή more κι): Cod. 155 ἐστηξεσε στῇ: Cod.
253 iva μὴ ἀνατρέψας εἰς τὸν τόπον σου στῇ: Codd. 296, 308 ἐπὶ
τοῦ τόπου σου: Codd. 106, 248 add λαβεῖν after καθέδραν σου.

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 earliest text is probably that of S. August. Speculum, p. 130,
which agrees with Codd. Amiat., 5. Germ., 5. Theod.: (the sup-
posed glosses are here printed in italics) :

‘non statuat illum penes te

nec sedeat ad dexteram tuam

ne conversus stet in loco tuo

ne forte conversus tn locum tuum tnquiral cathedram tuam.
The Toledo MS. has—

‘non statuas illum penes te 272 loco tuo

nec sedeat ad dexteram tuam

ne forte conversus tn locum tuum inquirat cathedram tuam,

The later MSS. and the Vulgate are based upon this, and

have—
‘non statuas illum penes te in loco tuo
nec sedeat ad dexteram tuam
ne forte conversus in locum tuum inquirat cathedram tuam.’

If the words printed in italics be omitted from the oldest of

ON THE TEXT OF ECCLESIASTICUS. 26 5

these texts, the remainder will suggest that the original Greek
text was—

μὴ στήσῃς αὐτὸν παρὰ σεαυτῷ

μὴ ἀνατρέψας σε στῇ ἐπὶ τὸν τόπον σου.

The only important variants in the Greek are ἀναστρέψας and
ἀνατρέψας : 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 (1) they
added σε to it, (2) substituted ἀνατρέψας for it: the interchange of
ἀναστρέφω ἀνατρέπω is not infrequent: there is an instance of it
below, v. 16, where Codd. .S, 22, read ἀναστρέψαι, Codd. AB, dva-
τρέψαι.

XIV. 20.

Codd. 55, 106, 248, 253 μακάριος ἀνὴρ ὃς ἐν σοφίᾳ μελετήσει καλά
[35 omits καλά] : Codd. AB, (23), (55), 155; 157, (254), (296),
308, Vienna 1 τελευτήσει : Cod. 307 τελευτᾷ.

Latin: 5. August. Speculum, p. 468 ‘Felix sapiens qui in sa-
pientia sua veritatem et justitiam meditatur:’ Cod. Amzat.
‘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 μελετήσει τε“ meditabitur:’ the
Latin duplicates ‘ 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', τού, 248—

εὐφροσύνην καὶ στέφανον ἀγαλλιάματος εὑρήσει,
καὶ ὄνομα αἰῶνος [ τού, Vienna 1, αἰώνιον] κατακληρονομήσει [τοῦ,
Vienna 1, κληρονομήσει, 248 adds αὐτόν]
Codd. BC, (23), (55), 155: 157, 253, (254), 296, 307, 308—
εὐφροσύνην καὶ στέφανον ἀγαλλιάματος [155, 307 ἀγαλλιάσεως]
καὶ ὄνομα αἰώνιον [23, 155, 157, 253 αἰῶνος κατακληρονομήσει.
Latin: ‘jucunditatem et exultationem thesaurizabit super illum,
et nomine aeterno hereditabit illum.’

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 εὑρήσει is that the preceding verses seem to
require the subject κύριος to be continued: hence most Greek MSS.
omitted εὑρήσει. |

The key to the original text is supplied by the Latin ‘ thesauri-
zabit:’ the original text may be supposed to have been (reading
ἀγαλλιάσεως With Codd. 155, 307)—

AT AAAIACEWCEHCAYPICE], ice. ἀγαλλιάσεως θησαυρίσει : but
a careless scribe passed from one C to another and wrote

APA AAIACEWCAYPICEL, 1.6. ἀγαλλιασεως αὐρισει : and since av
was a not uncommon error for ev, and. for n, the word avpice
which followed ἀγαλλιάσεως was interpreted as εὑρήσει.

XVi. 3.
Codd. AS, 23, 155, (157), 248, 253, 254, 296 μὴ ἔπεχε ἐπὶ τὸ

πλῆθος αὐτῶν : Codd. BC, 308 .... ἐπὶ τὸν τόπον αὐτῶν : Codd.
106, 307 omit the clause.

The Latin ‘ne respexeris in labores eorum’ points to a reading
κόπον Or πόνον: but the context makes τὸ πλῆθος almost certain,
since the following clause is κρείσσων γὰρ εἷς ἢ χίλιοι.

xvi. 17.

Codd. AS, 23, 106, 155, 157, 248, 253, 307 μὴ εἴπῃς ὅτι [248
omits |, ἀπὸ κυρίου ἀποκρυβήσομαι, καὶ ἐξ ὕψους [5᾽ ὑψίστου] ris μου
μνησθήσεται ; Codd. BC, 55, (254), 296, (308) μὴ ἐξ ὕψους... ..

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, 254, 296, 307, Vienna 1
ἰδοὺ ὁ [155 omits ὁ] οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ
ἄβυσσος καὶ γῆ [S, 296 ἡ γῆ] ἐν τῇ ἐπισκοπῇ αὐτοῦ σαλευθήσονται
[23, 253 σαλεύονται, 155 σαλευθήσεται]
Codd. B, (55), (308)—
ἰδοὺ ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ τοῦ θεοῦ,

ἄβυσσος καὶ γῇ σαλευθήσονται ἐν τῇ ἐπισκοπῇ αὐτοῦ...

ON THE TEXT OF ECCLESIASTICUS. 267

Cod. 106—
ἰδοὺ ὁ οὐρανὸς τοῦ οὐρανοῦ
ἄβυσσος καὶ γῆ καὶ τὰ ἐν αὐτοῖς ἐν τῇ ἐπισκοπῇ αὐτοῦ σαλευθήσονται.

So Cod. 248, except that καὶ 6 οὐρανὸς is retained.

Latin: ‘Ecce caelum et caeli caelorum, abyssus et universa
terra, et quae in eis sunt in conspectu illius commovebuntur ’
[in Cod. Tole. ‘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 rod θεοῦ has come into the Greek text as an
alternative translation of an original Hebrew by, as in Is. 14. 13.
But the insertion seems to make rod θεοῦ 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 ἀντὶ ζώντων καὶ διδόντων
ἀνθομολόγησιν: Codd. B, (23), (55), (253), (254), (308) ἀντὶ
ζώντων καὶ ζώντων καὶ διδόντων ἀνθομολόγησιν. 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 in the addition καὶ ζώντων : the
addition is most like only the error of a scribe who wrote the
words for καὶ διδόντων, 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, 155, 157, 248, 254—
μὴ εὐφραίνου ἐπὶ πολλῇ τρυφῇ [248 adds σου]
μὴ [Codd. C, (157), 248, 254, Vienna 1, μηδέ, Cod. 155 καὶ
μηδὲ] προσδεηθῆς συμβολῇ [248 συμβουλῆς, Vienna 1 συμ-
βουλῇ αὐτῆς. -

Cod. B, (55), (253), 307 μηδὲ [307 μὴ] προσδεθῇς.

Cod. 106 μηδὲ συνδεθῇς.....

Cod. 23 καὶ εὐφραίνου... καὶ προσδεθῆς.

Latin: Codd. Am. Corb.

‘ne oblecteris in turbis nec inmodicis,
ad duas est enim commissio illorum: ’

268 ON THE TEXT OF ECCLESTASTICUS.

Cod. Tol.

‘ne oblecteris in turbis nec inmodicis delecteris,
ad duas est enim commissio illorum :’

S. August. Specul. 134-5

‘ne oblecteris in turbis
nec inmodicis delecteris:’

Codd. cett., and Vulg.

‘ne oblecteris in turbis nec 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 συμβολὴ having been
in the nominative case in the text which it translated. Asszdua also
points to the possibility of the difficult variants προσδεθῇς, προσδεηθῇς
being the representatives of a lost adjective. But there is no apparent
clue to the original reading.

XIX. 22.

Codd. ACS’, τού, 155, (157), 254, 308 καὶ οὐκ ἔστι βουλὴ ἁμαρ-
τωλῶν φρόνησις : Codd. B, (23), (55), (248), (253), (296) καὶ
οὐκ ἔστιν ὅπου βουλὴ ἁμαρτωλῶν φρόνησις.

Latin: ‘et non est cogitatus peccatorum prudentia.’

The use of the classical οὐκ ἔστιν ὅπου (=ovdapod) in Cod. B,

which is possibly not supported by any other MS., is improbable.

XXi. τῇ.

Codd. ACS, 23, 155, 157; 253, 254 στόμα φρονίμου ζητηθήσεται ἐν
ἐκκλησίᾳ, καὶ τοὺς λόγους αὐτοῦ διανοηθήσοναι ἐν καρδίᾳ: Cod. B,
(106), (248), (296). .. διανοηθήσεται. Latin: ‘verba ejus
cogitabunt in cordibus suis.’

The singular διανοηθήσεται is unintelligible on account of the

accusative τοὺς λόγους : the subject of the plural διανοηθήσονται is
clearly implied in the preceding clause.

Xxii. 27.
Codd. AS, 155, 296, 308 ἐπὶ τῶν χειλέων μου σφραγῖδα πανούργων :
Codd. BC, (23), (55), (106), 157, (248), (253), (254)... .

πανοῦργον.

Latin: ‘super labia mea signaculum certum,’

ON THE TEXT OF ECCLESIASTICUS. 269

It is probable that πανοῦργον 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 ofp. ravotpyov=‘a seal of
clever men,’ i.e. cunningly devised: cf. βουλὰς πανούργων Job
§s\¥2. Ὑ)

Xxiii. 10.

Codd. AS, 55, 157, 254 6 ὀμνύων καὶ [Codd. AS καὶ ὁ] ὀνομάζων
διὰ παντὸς τὸ ὄνομα κυρίου ἀπὸ ἁμαρτίας od μὴ καθαρισθῇ : Codd.
BC, 23, (106), 155, (248), (253) omit τὸ. ὄνομα κυρίου.

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 guiltless.’

The antithetical clause οἰκέτης ἐξεταζόμενος seems to require a
single participle here: and the variants are best explained by the
hypothesis that 6 ὀνομάζων τὸ ὄνομα κυρίου was added in early times
as a gloss of ὁ ὀμνύων: the phrase apparently comes from Lev.
24. 16, and the separation of it into two parts by the insertion of
διὰ παντὸς probably accounts for the loss of the words τὸ ὄνομα
κυρίου in most MSS., including those from which the Latin transla-
tion was made.

xxiv. 17.

Codd. AS, 23, 55, 106, 155, (157), 248, 253, 254, 296 ἐγὼ ws
ἄμπελος ἐβλάστησα χάριν (248 εὐωδίαν): Codd. BC, (308)
βλαστήσασα.

Latin: ‘ego quasi vitis fructificavi suavitatem [Cod. Amzaz. ‘in
suavitate ᾽] odoris.’

Syriac: Pesch., Syr.-Hex. ‘Tam like unto a vine of fairest beauty.’

The Latin is remarkable as supporting not only Codd. AS, cett.
against BC, but also the reading εὐωδίαν of Cod. 248 against
all the other MSS.

XXV. 15.

Codd. A, Vienna 2 συνοικῆσαι | Cod. A συνοίκησε] λέοντι καὶ δράκοντι
εὐδόκησε, ἢ συνοικῆσαι μετὰ γυναικὸς πονηρᾶς: Codd. BCS}, 253
συνοικῆσαι λέοντι καὶ δράκοντι [253 δράκοντι καὶ λέοντι] εὐδοκήσω ἢ

ἐνοικῆσαι μετὰ γυναικὸς πονηρᾶς: Codd. 55, 23, 55, 155, 296,

270 ON THE TEXT OF. ECCLESIASTICUS.

Vienna 1... εὐδοκῆσαι ἢ συνοικῆσαι... .: Codd. 106, 254...
εὐδοκῆσαι ἢ οἰκῆσαι... : Cod. 248 .. . εὐδοκῶ ἢ συνοικῆσαι: Vienna
2... εὐδόκησε ἢ συνοικῆσαι...

- 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 εὐδοκήσω or εὐδοκῶ against the
impersonal εὐδόκησε, and the Latin supports the future εὐδοκήσω
against the present εὐδοκῶ. It seems probable that the reading
εὐδοκῆσαι has arisen from the influence of the following ἐνοικῆσαι, and
that the impersonal εὐδόκησε of Cod. A is only a scribe’s error for
εὐδοκῆσαι. It is probable that ἐνοικῆσαι is correct rather than συνοικῆσαι
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, 155, 157, 248, 253, 254, 296, Vienna 1, 2
(πονηρία γυναικὸς) σκοτοῖ τὸ πρόσωπον [254, 308 τὴν ὅρασιν] αὐτῆς
ὡς ἄρκος : Codd. BC, (308)... . ὡς σάκκον.

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,
ἄρκος and σάκκον.

ἄρκος (Ξε ἄρκτος) is unintelligible: it can hardly be doubted that
the original reading was ἄρκυς in the sense of a net for the hair: so
Hesychius ἄρκυς γυναικεῖον κεκρύφαλον. For headdresses of this
kind, see Baumeister, Denkmdler des klassischen Altertums, fig. 81
(a Pompeian wall-picture, from Jus. Bordon. vi. 18) and fig. 392
(a Herculanean picture from Antic. di Ercol. i. 79).

σάκκον has probably the same sense as ἄρκυς: it was a cloth
like that of the terra-cotta which is pictured in Baumeister, fig. 850
(from Stackelberg’s Graber der Hellenen). The neuter form of the
word does not occur elsewhere.

It may be conjectured that each of the two words ἄρκυς and σάκκον
(σάκκος) had a local or restricted use, and the one was substituted

ON THE TEXT OF ECCLESIASTICUS. 271

for the other by the scribe of a different locality. The Latin trans-
lator, finding the corrupt reading ἄρκος translated it ‘ ursus,’ and
not understanding σάκκον, but taking it for an accusative, con-
structed the new clause ‘ et quasi saccum ostendit.’

The meaning of the passage, whether ἄρκυς or σάκκον 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, 155, (157), 308 γυναῖκα ἐν κάλλει μὴ ἐπιποθήσῃς:
Codd. 55, 254, 296 γυναῖκα ἐν κάλλει μὴ ἐπιθυμήσῃς : Codd. BC,
(23), (253) γυναῖκα μὴ ἐπιποθήσῃς : Cod. 248 γυναῖκα μὴ ἐπιποθήσῃς
εἰς τρυφήν.

Latin: ‘non concupiscas mulierem in specie.’

The first clause of the verse, μὴ mpooméons ἐπὶ κάλλος γυναικός, is
inadequately balanced by the reading of Codd. BC, and although
the reading of the majority of MSS. ἐν κάλλει is supported by the
Latin, ‘in specie,’ yet it is too nearly a repetition of ἐπὶ κάλλος to be
quite satisfactory. Hence there is a probability that the true reading
is preserved in Cod. 248 εἰς τρυφήν, in the sense of the Latin
‘Juxuria.’

XXV. 25.

Codd. AS, 23, 106, 155, (157), 253, 254 (μὴ Sas)... μηδὲ
γυναικὶ πονηρᾷ παρρησίαν: Codd. BC, (55), 296, 308... μηδὲ
γυναικὶ πονηρᾷ ἐξουσίαν : Cod. 248 ... παρρησίαν ἐξόδου.

Latin : ‘nec mulieri nequam veniam prodeundi.’

Syriac: Syr.-Hex. ‘nor to a wicked woman liberty.’

_ The antithetical clause μὴ δῷς ὕδατι διέξοδον seems to favour the
reading παρρησίαν in the sense of ‘freedom of speech,’ in which
sense it is used in Job 27. 10, Prov. 1. 20. But the Latin shows
that ἐξουσίαν, in the sense of ‘liberty to go out of doors,’ was
an early variant, to which ἐξόδον was probably added as a gloss.

XXVi. 5.
Codd. AS*, 55, 106, 155, 157, 248, 253, 296 ἐπὶ τῷ τετάρτῳ
προσώπῳ ἐφοβήϑην : Codd. BC, (23), (254)... ἐδεήθην. Latin:
‘et in quarto facies mea metuit.’

The variation of reading is probably due to the unusual con-
struction of φοβεῖσθαι with ἐπί: but ἐδεήθην gives no intelligible

272 ON THE TEXT OF ECCLESIASTICUS.

sense. The Latin connects προσώπῳ ἐφοβήθην, ‘I was afraid in
countenance.’
XXVli. 27.

Codd. AS’, 55, 106, 155, 157, 253, 254, 296, 307, 308 ὁ ποιῶν
πονηρὰ eis αὐτὰ κυλισθήσεται [106, 254 ἐγκυλισθήσεται] : Codd.
B, (28). .. εἰς αὐτὸν κυλισθήσεται: Cod. 248 ποιοῦντι πονηρὰ
ἐπ᾽ αὐτὸν κυλισθήσεται.

Latin: 5. Aug. Speculum, p. 142, Cod. 5. Theod. “ facienti
nequissimum consilium super illum 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 αὐτὸν 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 ποιοῦντι was changed into the nominative, αὐτὸν was in some
cases retained by an unintelligent scribe from an earlier MS.

XXViil. 1.

Codd. ABCS, 68, 157, 253, 296, 307, Vienna 1 τὰς ἁμαρτίας
αὐτοῦ (157, 253 αὐτῶν) διαστηριῶν διαστηριεῖ : Codd. 23, (106),
(248), 254, Vienna 2 τὰς ἁμαρτίας αὐτοῦ (254 αὐτῶν) διατηρῶν
διατηρήσει: Cod. 55 τὰς ἁμαρτίας αὐτῶν διατηρήσει : Cod. 155
διατηριῶν διατηρίσει : Cod. 308 (apparently) διαστηριῶν διατηρήσει.

Latin: ‘et peccata illius servans servabit.’

Syriac: Pesch., Syr.-Hex. ‘for all his sins will be carefully pre-

τ΄ gerved for him,’ i.e. for God.

The reading διατηρῶν διατηρήσει is confirmed not only by the
versions but also by the context. The purport of the context is
evidently that a man should not 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).’ Inthe reading διαστηριῶν
διαστηριεῖ there is (1) the grammatical difficulty that the use of the
participle in the future would probably be without ἃ parallel,
(2) that the meaning ‘their sins he will 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 πάρεσχον κόπον
[307 κόλπον] τοῖς βοηθήσασιν αὐτοῖς: Codd. ΒΟ, (55), (254),
(3ο8). .. πόνον. Latin: ‘ praestiterunt molestiam his qui se
adiuvaverunt (adiuverunt). ’

κόπος and πόνος are similarly interchanged elsewhere, e. g. Job 3.

10; Ps. 9. 35 (10. 14): 54 (55). 10, 11; Wisd. ro, το.

XXix. ἡ,

(1) Codd. AS, 55, 155, 157, 248, 254, 296, Vienna 1 πολλοὶ
οὖν χάριν πονηρίας ἀπέστρεψαν (Codd. 55, 106, 157, 254 add
χεῖρα, 248 adds τὸν ἄνθρωπον): Codd. 55, 23, 253, 307 πολλοὶ
ov χάριν πονηρίας ἀπέστρεψαν : Cod. B, (308) πολλοὶ χάριν πονηρίας
ἀπέστρεψαν : Cod. 106 πολλοὶ χάριν πονηρίας ἀπέστρεψαν χεῖρα.

(2) Codd. ABS, 106, 155, 157, 254, 296, (307), 308 ἀποστερη-
θῆναι δωρεὰν εὐλαβήθησαν : Codd. 23, 55, 248, 253, Vienna 2
ἀποστερηθῆναι δὲ. ..: Cod. 248 omits δωρεάν.

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 οὖν and οὐ may be
correct. The latter word is required by the whol» 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 ἀπέστρεψαν requires an object, and the analogy of v. 9
leads us to expect a personal object: hence the τὸν ἄνθρωπον of
Cod. 248 seems preferable to the χεῖρα of other MSS.

In the second clause δὲ is clearly necessary, and the retention of
it in Cod. 248 shows that that MS. is based upon one which read
ov in the first clause.

XXIX. 13.

Codd. AS, 23, 55, 106,155,157, 254, 296, 307, 308 ὑπὲρ ἀσπίδα
κράτους (157 κράνους) καὶ ὑπὲρ [55 omits] δόρυ ὁλκῆς : Codd. BC,
(248), (253) . . . ὑπὲρ δόρυ ἀλκῆς.

T

274 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 ὁλκῆς is not only better attested, but is also a more
common word in later prose and Hellenistic Greek than the
poetical ἀλκῆς : ‘it (sc. almsgiving) will fight for him in the face
of the enemy better than a strong shield or a heavy spear.’

ENE. IE; VET:
Cod. 248
1 μὴ δῷς αὐτῷ ἐξουσίαν ἐν νεότητι
καὶ μὴ παρίδῃς τὰς ἀγνοίας αὐτοῦ
κάμψον τὸν τράχηλον αὐτοῦ ἐν νεότητι
καὶ θλάσον τὰς πλευρὰς αὐτοῦ ὡς ἔστι νήπιος
5 μή ποτε σκληρυνθεὶς ἀπειθήσῃ cor
καὶ ἔσται σοι ὀδύνη ψυχῆς.
παίδευσον τὸν υἱόν σου καὶ ἔργασαι ἐν αὐτῷ
ἵνα μὴ ἐν τῇ ἀσχημοσύνῃ αὐτοῦ προσκόψης.

Codd. ABCS, 23, 55, 68, 155, 157, 253; 296, 308 omit vv. 2, 3,
6: Cod. 106 omits vv. 2, 3: Cod. (254) places wv. 2, 3 after
v. 8. ; .

The variants are: v. 1, Cod. 307 δός; v. 4, Codd. A, 106, 155
ἕως ἐστί: v. 5, Codd. ACS, 157, 307, 308 ἀπειθήσει, Cod. 155
ἐπιθήσει : v. 6, Cod. 106 adds ἐξ αὐτοῦ after σοι: v. 7, Cod. C
has ὡς ἔστι νήπιος for ἐργάσαι ἐν αὐτῷ : v. 8, Cod. 296... ἐν τῇ
αἰσχύνῃ αὐτοῦ προσκόψῃς, Cod. 55. .. ἐν τῇ αἰσχημοσύνῃ σου
προσκόψῃς, Cod. 208... ἐν τῇ αἰσχημοσύνῃ σου προσκόψῃ.

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 illum
ne in turpitudinem illius offendas.’

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:

ee a a .».6....- 7

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 different from any Greek text
which has survived.
XXX. 39 (Xxxiil. 31).
(Codd. ACS, 23, 55, 157, 253, 254, 296, 307, Vienna 2
εἰ ἔστι σοι οἰκέτης ἔστω ὡς σὺ
ὅνι ἐν αἵματι ἐκτήσω αὐτόν"
εἰ [St om.]| ἔστι σοι οἰκέτης ἄγε αὐτὸν ὡς ἀδελφόν,
ὅτι ὡς ἡ Ψυχή σου ἐπιδεήσεις αὐτῷ.
Codd. B, (308)
εἰ ἔστι σοι οἰκέτης ἔστω ὡς σὺ
ὅτι ἐν αἵματι ἐκτήσω αὐτόν"
εἰ ἔστι σοι οἰκέτης ἄγε αὐτὸν ὡς σεαυτόν,
ὅτι ὡς ἡ Ψυχή σου ἐπιδεήσεις αὐτῷ.
Cod. 106
εἰ ἔστι σοι οἰκέτης [marg. add. πιστὸς] ἔστω ὡς σὺ
ὅτι ἐν αἵματι ἐκτήσω αὐτόν"
ἄγε αὐτὸν ὡς ἀδελφόν,
ὅτι ὡς ἡ Ψυχή σου ἐπιδεήσεις αὐτῷ.
Cod. 155
εἰ ἔστιν σοι οἰκέτης ἄγαγε αὐτὸν ὡς ἀδελφόν,
ὅτι ὡς ἡ ψυχή σου ἐπιδέησις αὐτῷ.
Cod. 248
εἰ ἔστι σοι οἰκέτης, ἔστω σοι ὡς ἡ Ψυχή σου
ὅτι ἐν αἵματι ἐκτήσω αὐτόν"
εἰ ἔστι σοι οἰκέτης ἄγε αὐτὸν ὡς ἀδελφὸν

a

ὅτι ὡς ἡ Ψυχή σου ἐπιδεήσεις αὐτῷ.
Latin :

‘Si est tibi servus fidelis, sit tibi quasi anima tua:
quasi [Cod. Tol. ‘et sicut’| fratrem sic eum tracta,
quoniam in sanguine animae comparasti eum.’

[Cod. Tol. ‘...animae tuae’: ‘ parasti’ in the margin. |
Syriac: Pesch.
‘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
(1) that εἰ ἔστι σοι οἰκέτης Should be read only once (as in Codd. 106,
155): (2) that ὡς ἡ ψυχή σου is an epexegesis, or the original form,
of ὡς σύ: (3) that ἀδελφὸν is the correct reading, if the whole clause
ἄγε αὐτὸν ὡς ἀδελφὸν be not an added paraphrase of ἔστω as σὺ (ὡς ἡ
ψυχή σου).

It seems also probable that the unintelligible clause ὅτε ὡς ἡ ψυχή
σου ἐπιδεήσεις αὐτῷ veils a paraphrase of ἐν αἵματι ἐκτήσω αὐτόν.

XXXil. 22.
Codd. AS', 55, 106, 155, 157, 253, 254, 307 καὶ κρινεῖ δικαίοις
καὶ ποιήσει κρίσιν : Codd. B, (23), (296)... . δικαίως : Cod. 248

νιν. δικαίους.
Latin: ‘sed judicabit justos et faciet justitiam.’
The context clearly requires δικαίοις : cf. Is. 11. 4 κρινεῖ ταπεινῷ
κρίσιν. ᾿
XXXVi, (xxxiii.) 3.

Codd. AS, 23, 55, 106, 155, (157), 248, 253, 254, 296, 307,
308 ἄνθρωπος συνετὸς ἐμπιστεύσει νόμῳ Kal 6 νόμος αὐτῷ πιστὸς ὡς
ἐρώτημα δηλῶν [106, 307 δῆλον, 248 δήλων] ἑτοίμασον λόγον καὶ

οὕτως ἀκουσθήσῃ: Codd. BC.... ὡς ἐρώτημα δικαίων [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 os ἐρώτημα
δηλῶν with the preceding words: and it is possible that this punc-
tuation is anterior to Cod. B, and accounts for the reading δικαίων
(if δικαίων and not δικαιῶν be intended).

But the Latin helps to make it probable that the clauses properly
run as follows :-—

ἄνθρωπος συνετὸς ἐμπιστεύσει νόμῳ,

καὶ νόμος αὐτῷ πιστός"

ὡς ἐρώτημα δηλῶν, ἑτοίμασον λόγον,

καὶ οὕτως... [?=‘deprecatus’| ἀκουσθήσῃ.

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 ἐρώτημα in the philosophical sense of a formal ques-
tion or problem is not out of harmony with the character of the
book.

XXXvi. 18.

Codd. AS, 55, 155, 253, 254 πόλιν ἁγιάσματός cov... . τόπον
καταπαύματός σου: Codd. 23, τού, 157, 248, 296, 307 πόλιν
ἁγιάσματός gov .... τόπον καταπαύσεώς σου: Codd. Β πόλιν
ἁγιάσματός σου .... πόλιν καταπαύματός σου. The Latin sup-
ports Cod. B: ‘civitati sanctificationis tuae . εν Civitati re-

quiei tuae.’
XXXVI. 22.

Codd. AS, 155 εἰσάκουσον κύριε δεήσεως τῶν οἰκετῶν σου: Codd.
BC, 23, 55, (106), (157), (248), (253), (254), (296), (307),
(308). .... ἱκετῶν σου. The Latin supports Codd AS: ‘ exaudi
orationes servorum tuorum:’ but in Ps. 73 (74). 23 Cod. 5
agrees with Cod. B in reading ἱκετῶν : (Cod. A is there defi-
cient: and neither word is a correct translation of the Hebrew
9).

XXXVi. 31 (28).

Codd. AS, 23, 55; 157, 253, 254, 296, 307 τίς yap πιστεύσει
εὐζώνῳ λῃστῇ ἀφαλλομένῳ ἐκ πόλεως εἰς πόλιν [296 médiov: SO

308]: Codd.. ΒΟ .... σφαλλομένῳ .. . .: Codd. 106, 155,
248... ἐφαλλομένῳ ....

Latin: ‘.... quasi succinctus lateo exsiliens de civitate in civi-
tatem.’

Syriac: Pesch. ‘who would trust a youth like 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.

XXXVIlil. 27.

Codd. AS, 55, 106, 155, (157), 253, 296, 307 καὶ ἡ [55, 106

278 ON THE TEXT OF ECCLESIASTICUS.

omit ἡ] ἐπιμονὴ αὐτοῦ ἀλλοιῶσαι ποικιλίαν : Codd. BC, 23, (248),
(254), (308) ....% ὑπομονὴ .....
Latin : ‘assiduitas ejus variat picturam.’

The Latin confirms ἐπιμονή, ‘ assiduity’ or ‘ perseverance’ as
distinguished from ὑπομονή, ‘ moral endurance.’

XXXViil. 28.

Codd. A, (157), 307 καὶ καταμανθάνων ἔργον σιδήρου : Codd. 5, 55,

106, 254, 308 .... ἔργα σιδήρου : Cod. 296 ἔργοις σιδήρου :
Cod. 155.... ἐργασίαν σιδήρου: Cod. 23.... ἔργῳ σιδήρου :
Cod. 248 ἐν ἔργῳ σιδήρου: Codd. BC... . ἀργῷ σιδήρῳ: Cod.

253 ἔργου σιδήρου.

Latin: ‘ considerans opus ferri.’

The reading ἀργῷ σιδήρῳ ‘unwrought iron’ (ἀργὸς is used of metal
in this sense in Joseph. 2. /. 7. 8. 4 ἀργός re σίδηρος καὶ χαλκὸς ἔτι δὲ
καὶ μόλιβδος, 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 καταμανθάνων seems insuperable. If the reading of
Cod. A, ἔργον σιδήρου, 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 ἐργαλεῖα (σιδήρου), 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
καρδίαν δώσει εἰς συντέλειαν ἔργων, ‘he will give his mind to the com-
pleting of the works.’

χανῖ Τὴ

Codd. ACS, 23, 106, (157), 248, 253, 296, 307, 308 βλαστήσατε
ὡς ῥόδον φυόμενον ἐπὶ ῥεύματος ὑγροῦ : Codd. B, (55), 155, (254),
. ἐπὶ ῥεύματος ἀγροῦ.
Latin: ‘ quasi rosa plantata super rivos [Cod. Amiat. ‘ rivum ’|
aquarum.’

The quotation of the passage in Clem. Alex. Paed. 2. 8, p. 216,
ὡς ῥόδον πεφυτευμένον ἐπὶ ῥευμάτων ὑδάτων βλαστήσατε, is remarkable
as giving the Greek original of the Latin, and thereby showing
that a recension existed which does not survive in any MS.

ON THE TEXT OF ECCLESIASTICUS. 279

xlii. 5.

Codd. ACS, 155, 157, 253, 307 περὶ διαφόρου πράσεως ἐμπόρων:
Codd. 23, 106, 248, 254, 296 περὶ ἀδιαφόρου πράσεως ἐμπόρων :
Codd. B, (55), (308) περὶ ἀδιαφόρου πράσεως καὶ ἐμπόρων.

The Latin, ‘de corruptione emptionis et negotiatorum,’ points
toa reading διαφθορᾶς for διαφόρου : probably through a mis-
understanding of the meaning of διαφόρου, ‘ purchase-money.’

xiii. 9.

Codd. ACS’, 55, 106, 155, (157), 248, 253, 254, 307 κόσμος
φωτίζων ἐν ὑψίστοις κυρίου: Cod. 23 κόσμον φωτίζων ἐν ὑψίστοις
κύριος: Codd. B, (296), (308) κόσμος φωτίζων ἐν ὑψίστοις
κυρίος.

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

κάλλος οὐρανοῦ,
δόξα ἄστρων,
κόσμον φωτίζων,
ἐν ὑψίστοις κύριος.
xliii. 25.

Codd. ACS κτῆσις κτήνων: Cod. 248 κρίσις κητῶν: Codd. 106,
157 κτῆσις κήτων: Codd. 254, 307 κτίσις κτήνων : Codd. B,
(23), (55), (155), (253), (296) κτίσις (308 πτίσις) κητῶν.

The Latin, ‘creatura belluarum,’ makes it probable that κτίσις

κτήνων is the true reading. But itacisms are so frequent that nothing
certain can be determined from the Greek MSS.

xliv. 17.

Codd. AS’, 55, 106, 155, 157, 254, 308—

Νῶε εὑρέθη τέλειος δίκαιος"

ἐν [106, 157 καὶ ἐν] καιρῷ ὀργῆς ἐγένετο ἀντάλλαγμα"

διὰ τοῦτο ἐγενήθη κατάλειμμα τῇ γῇ;

ὅτε ἐγένετο κατακλυσμός [106, 155, 157 ὁ kar. |.
Codd. 23, 248—

Νῶε εὑρέθη τέλειος δίκαιος"

ἐν καιρῷ ὀργῆς ἐγένετο ἀντάλλαγμα"

διὰ τοῦτο ἐγένετο κατακλυσμός [248 ὁ κατ.].

280 ON THE TEXT OF ECCLESIASTICUS.

Codd. B, 253—

Νῶε εὑρέθη τέλειος δίκαιος"

ἐν καιρῷ ὀργῆς ἐγένετο ἀντάλλαγμα"

διὰ τοῦτο ἐγενήθη [253 ἐγένετο] κατάλειμμα τῇ γῇ

διὰ τοῦτο ἐγένετο κατακλυσμός,

Latin :
‘Noe inventus est perfectus justus
et in tempore iracundiae factus est reconciliatio.’
Syriac: Pesch.

‘Noah was found just, a peacemaker in his time:

At the time of the flood he was appointed a ransom for

the world,

And for his sake was salvation made.’
It seems probable that ὅτε ἐγένετο is the true reading, and that
_ the phrase ὅτε ἐγένετο κατακλυσμὸς balances and explains ἐν καιρῷ
ὀργῆς. But it is also possible that the Latin preserves the original
form of the passage, and that ἐγενήθη κατάλειμμα τῇ γῇ and ὅτε ἐγένετο
κατακλυσμὸς are glosses respectively of ἐγένετο ἀντάλλαγμα and ἐν καιρῷ
ὀργῆς : this hypothesis would account for the shortened form which
is found in Codd. 23, 248.

xlv. 20.

Codd. AS, 55, 253 ἀπαρχὰς πρωτογενημάτων ἐμέρισεν αὐτῷ ἄρτον
πρώτοις ἡτοίμασεν ἐν πλησμονῆ ‘The variants on this text are
Cod. 248 ἀπαρχήν, Codd. 68 αὐτοῖς, Cod. 23 ἄρτοις πρώτοις,
Codd. 106, 157, (254) ἐν πρώτοις, Cod. S' πρῶτον γενήματος,
Cod. Β αὐτοῖς and πλησμονήν, Codd. 106, 157 «is πλησμονήν,
Cod. 155 πλησμονῇ.

Latin: ‘ primitias frugum [Cod, Amiat. ‘ fructuum’] terrae divisit
illi: panem ipsis in primis paravit in satietatem,’

Syriac: Pesch. ‘he made the firstfruits of the sanctuary his in-
heritance, and the order of the bread, for himself and for his
seed.’

The Latin suggests that the original text was... . ἐμέρισεν αὐτῷ,

ἄρτον αὐτοῖς ἐν πρώτοις ἡτοίμασεν eis πλησμονήν : this hypothesis will
account for the variants of Cod. B, 23, 106, 157.

xlvi. 15.
Codd. ACS, 23, 55, 106, 155, 157, 248, 253, 254, 296, 308 καὶ
ἐγνώσθη [155 ἐπεγνώσθη] ἐν ῥήμασιν | 23, 55, 248, 253, 254, 296

ON THE TEXT OF ECCLESIASTICUS. 281

ῥήματι] αὐτοῦ πιστὸς [23 πίστει, 253 πίστις] ὅράδθεω [248 omits
πιστὸς ὁράσεως] : Cod. Β πίστει for ῥήμασιν (ῥήματι).

Latin: ‘et cognitus est in verbis suis fidelis quia vidit Deum

lucis.’

The Latin confirms the reading of the majority of MSS., and
gives a remarkable gloss of ὁράσεως : ‘his words showed that he
was trustworthy in respect of his vision,’ i.e. ‘that he was to be be-
lieved when he said that he had seen the God of light’ But the
phrase in c. xlviii. 22 is πιστὸς ἐν ὁράσει αὐτοῦ.

Such an examination as the preceding, since it is limited
to a small number of passages, does not warrant a final in-
duction. But inasmuch as the passages have not been
chosen with a view to support any previously formed
opinion, they may be taken as typical, and consequently
as both suggesting provisional results and indicating the
lines which further research may profitably pursue.

The points which will probably be most generally allowed
to be established by the preceding examination are these:

(1) The great value of the versions in regard to the
restoration of the text. The glosses and double versions
which they embody frequently point to readings which
have not survived in any Greek MS., but which carry with
them a clear conviction of their truth.

(2) The inferior value of some of the more famous uncial
MSS. as compared with some cursives. Of the uncial MSS.
the Venetian MS. (H. and P. No. 23) is clearly the most
trustworthy : whereas the Vatican MS. B preserves in many
cases a text which is neither probable in itself nor supported
by other evidence. The book affords in this respect a cor-
roboration of the opinion that the same MSS. have different
values for different books.

(3) The field which is open to conjectural emendation.
There are cases in which neither MSS. nor versions have
preserved an intelligible text: and since it is clear that the
book has existed in more than one form, that it has passed

282 ON THE TEXT OF ECCLESIASTICUS. Ἅ

through the hands of scribes who did not understand it, and
that there was no such reverence for it as would preserve
its text from corruption, the same process may legitimately
be applied to it which is applied to the fragments of Greek
philosophers. In some cases such conjectures have a degree
of probability which closely approximates to certainty. |

INDEX OF BIBLICAL PASSAGES.

Passages treated at length or explained are marked with an asterisk
after the page.

SO {2 00 00 90 τὰ A DR yh ym COCO DODO DONO PO EE μὴ μὴ μὴ μα μα μη
σι

GENESIS.

2
4,5
a>
Io.
24.
26.
27.
30.
as .
oe
2,3
8:
ιό.
Ig.
δ-
15.
3; 5

17.

Wa Je) one

. 10, 11, 12, 25

| RS

rae tel ne
5» 6, 7; 8, etc.

18.
19.
19.

20.
21.
22.
22.
22.
22.
22.
22.

μα
BO ἘΦ BD GO NIN H δ» δ» τι 9 go Go C9 LO BO bo BO BO

μα με
GOST ὃ σι θὲ».

bo
ῬΆ
©

27.
17, 32
19.
oF;
Io.

Se Sh. £2

PAGE

21.6 . 26
21. 19. 19
23.3 . 75
23.6 . 75
23.9 . 102
23. I1. 75
23. 16. 28
24.11. oi τ
25.2 . - og
25. Io. a
26. 24. a
vy ay aes Re
+E re 104, 108
30. το. ἐν ΤΩ
31.6 . . ΘΑ
8... κ΄ pw
34. 22. ΔΩ ΔΒ,
35. 9 - 104
35. 21 100, IOI
35. 22 103, 104
36. I - 104
a ae 108
38. (37) I . 42
40. 29 (35) - 4

LEVITICUS.

1. 9, etc. 16
> ee tie 28
2.15. τὰ
weg. 28
ae ee ἊΣ 26
So Se at τ eee
6.2 (5.22). 28,90
LF. Q τς IOI
19.4. 16
1910. 74
be eS ae go
19.14. 19
19. 75. 75
19, 17. 103
23. 15 . 28

PAGE

GY eae ear cee |
WE ASS

26. FE ΑΝ
06, 6s ee
ate. ew aera.
NUMBERS,
DAES oe gS
RSG CG ee AIO
ae Re ee Ὑ0
8.10,11,12,25 28
9.6 . IOI, 102
A Rae a 7
Ἐν τ mite 2 |
My Bp Deana μάν τες ἢ
pS Ce emer 8
BiB oe ne OY
a ee a
Ea ea ae ee
OS wa ἀπὲ ee ae
93 4G See
S289 oi Ak ee
ἀπο αν oc eee
94: 84 6s sees
DOs ον ae
Phe Sy a ee
32.9 . 107
96.19.°. + «82
DEUTERONOMY.

RS oS oe? BOP

13.

ον τος 309, δ

ἄἀφιοι ye 6 | 104
22. ee: )

5 . 98, 103, 104
eae τ

δος δι ADEs ττνν
tS i a6
15. ΩΣ
eee "OE: 53
20. Pieter τ
δ... 47, 107
Tavis . 104
ΩΡ. 27
δον" ὦ 104
? eee 103
ar. 107
ae 104
8,9 . 26
15. 29
26 ΠΕΣ τος
10 106
11 74
17 19
20 105
3 51*
14 26

PAGE
20.8 . 106
20. τὺ. 29
ys ἘΣ πίον 18
am. τοῦτ 63
24.13. . 49
24. 13 (15) 50*
24. 38S go
24. 14 ti) ; 74
24.15 (17) . 74
φῦ, δ᾽ os cet τ δ
28. 47. . 98, 104
28. 56. oa
28. 60. . 978
28. 65. 106
28. 67. 106
0. ϑυὲν 71
29.4 . 108
30. 2, 6, 10 104
30.9 . 29
32. 10. 27
33. 29. 23
34.9 . 108
38. 37. 66
JOSHUA.
τὺ; 103
δι Ὁ} 100
oe Ε- 106
Oe? reas 63
9. 11 (5) 25
10.:38.<°) 102
14.7 . 99
14. 12. 18
22.5 . 98, 104
22.22. eee γ
23. 14. . 103, 108
23.15. 78
JUDGES.
2. 22. γι
6.9 . 33
ὁρατὸς 100
8.19. 5
8. 21. 27
Oe aes 33
9. 28. 179
15.19. 104
16.15. 106
16. 25. 106
16. 26, 30 52
a Ny a ae 52
18. 16, 17 167
18. 20. 106
18. 28. 33
19.-5° =. 28, 103
21. 14. 5

INDEX OF BIBLICAL PASSAGES.

RUTH.
PAGE
1 Dey 88*
2.8 . 28
3. 10. 75
es 32
4.5 32
4. 12 28
1 SAMUEL.
1. Io . 106
2.5 Fats & δο
2. 6 ὶ 5
2.8 oe ES
2. 16 . 107
2. 35 +: 408
4, 20 . 108
6. 4 oS ae
6.8 - 42
6. ἘΠῚ ΤΣ
, δ Ἷ ASS
6. 19 gee
9. 19. ΤῸΝ
θα: puss
10.12. . 65, 66, 70
12.7 - 49
12. 24 104
13. 20. 99
18. 23 . 88
16. 23. 104
17. 16. 167
18,.1,3 106
18. 23. 75
19. 23, 12 22
19. 14. 29
20.4. 107
20. 30. 27
0. 43°. 53
21. 4 (5) 29
B94". 106
5... ie 27
a τ: 29
23. 21. 26
23. 33.. ee |
24,10. . 102
24.14. 65, 66, 70
24.16. - 170
yy See Se 22
28. 5 106
30. 6 106
30. 22 31
30. 24 63
2 SAMUEL.
i Oo ΈΜΩ͂ΙΝ
Bale awe ie Το
3..31. - 107

INDEX
PAGE
ee Saas 31
Seb ee 53, 54
θυ χει 42*
7.3 ‘ 107
χε τς 52, 53
es pe 51*
7. 13, 16, 26 52
7. 13, 24, 26 52
γ 44.. 53
Sy 99
12. I, 3) 4 75
ον 33
14.3%. 106
14. 16 . 33
15.8 , 21
17,..8: 106
Ἔχεχο.-: τού
18. 9 19
19. 5,9 22, 23
19.9 . 33
20. 20. 29
> ae a 23
22.18. 33
22. 28. 74
22. 44. 23, 33
I KINGS.
ary. 22, 23
2. 4 104
2. 44 108
245. 52
14,12 108
4. 29 (33) 67*
7. 3 (15) 153
hy See 107
8. 39, 43, 49 52
τα ee 106
or a 107
«ey eee 65.
10. 24. 108
ak, 1ὰ. 46*
Ὁ Ἢ AS ge 107
17. 17. 99
ag, at, 104
18. 40. 22
19. τὺ; 22
20 (21). 105
21 (20). 20 22
21 (20). 39 17
2 KINGS
2.19. 78
4.16, 17 158
oy ear 106
ὥς ae 5
6. II IOI, 103
10, 20. Ὁ 107*

OF BIBLICAL PASSAGES,

PAGE
SE ie to 179
12. 9, Io . 42*
16. 14, 19
17. Io. ee ΕΘΥ
SRB τς, 8
19.37. 22
22. 20, 252
24.14, 75
I CHRONICLES.
ἀν 8, τους γϑη
1: ee 52 5h θα
ty Ae ee ΙΟΙ
ποτ σς τομς ευδς
50, 40° s....< ΙΟΙ
16. το. τού
Tan υ τ ae a ἢ
16. 23-31 . 192, 195*
|e eee Βα
Be Bl pe nee sea eee
22. το. . IOI, 103
26. 30. 179
SO aire ae ea
28.12. 108
Dee en OES
yi Re 1 ae 104
2 CHRONICLES.
6. 7, 8 107
6. 30, 33, 39 52
FR 1 Umea IOI
γος 66
LP @ See ae Soar ies
Res ον a ae
Sy Gare ahs ΟΣ
ke perme ge C27 |
15. 15. 101
16. το. 19
EA Sea ea 23
24. 8, 10, 11 42*
24. 11. 179
Gas ΔῈ; ΙΟΙ
32. 25. 105
$6.22. 107
EZRA.
Nil.
NEHEMIAH.
ἘΠ Aa re cee 5
mo. HS oe Soe
ay aaa See wie
ESTHER.
ΠΟ τοι Re
δος 27

- PAGE
1. 20 I
2. 1 Pe
2. 3 179
3.11. 18
ΕΞ 41*
i Ai Be 46*
oe er 78
8.8% 46*
8. 3, 5 25
9. 22. 75
Jos.
16. ie gO ee
1. I9. - 99
ae ae 19
2.8 16
2. 11 63
3. 18. 63, 179
4.16. 29
5. 19. 31
5. 20. 22,23
6.4 . 100
a 29
6.11. 102
G. a3, 22, 23
Ee Le 106
rae 2 oP 99
|S ee 217*
9.17. I51
9.18. 19
10.1 . 106
53.) go
13.12. 65
43. τις 219
13. 27. 17
14. 16. 217
14. 19. 29
14, 22. 106
1, 108
16.8. 57
15.13. 100
4D. 34 ; 92
17. 1-7 222*
be Ge TE gee 221*
ἜΣ ΕΠ τς 221
i ar 108
+ oe ee 29
a ae 92
ἡ ΞΡ cane τού
21: φὴ['η τς 25
21. 28-33 222*
21. 34a 223
22. 30. 23
23. 14, 15 217%
24.4 . ool δ᾽
24. 13. 223*, 224*
24. 144, Ὁ 223
24. 14Ὁ,-ς 223

INDEX OF BIBLICAL PASSAGES.

PAGE

24. 14c-18d 223*
24. 14c,15a,b. 223
a ISD. τ τος a
oe ees See
26. 5-11 . 225, 225
26. 12, 13 225
26. 14a, Ὁ 225*
ρα 65
27. τὸ 271
28. 11-19 226
28. 12 226*
28. 13 226
28. 13-22 225
28.14. . + 296
28. 14,19 .225, 226
28. 20. οἱ 240
28. 20--22 226
28. 21a 226
28. 23. 226
28. 24-28 218*
28. 26, 27 217*
28. 27. 218*
29.1 65
29. 7 51*
29. Io, II 218
29. 10b, 11a 219
29.12. 74
30. 15 99
31. 1-4 227*
31. 6 227
31. 32 17
32 6-19 228*
SS EE Sse? i BE
32. 11-17. 227*, 229
32.17. . 228
32. 18 b 229
32. 28-33 227
33. 20. 107
33. 27. 231*
33. 27-33 230
89. 28. 22, 23
33. 30. . 231, 233
33. 28-33 . age
34. 3,4 . 232, 233
84. 3-7 232
34. 6b 233
34. 6b, 7 .. age
34. 8a « 232, 233
34. το, 34 . 108
34. 23-33 . 232,234
34. 28. 74, 75
94. 29. ie.
84. 30. gl
35. 7 b-Ioa 234
35. 8-Ioa - 234
35.9 . 28,90
35. το. δι a0. a
35. 15,16 . 234, 235
36. 3 eae

386.5a-18a. . 239
37. 5-21 . 238", 239*
36. 5-30 . . aay
36. 5 b-Iob 240
Sn. Os 74
36, 10-12 236
36. I1, 13 240
36. 13. 92
86, 16, 20 240
36. 16, 20, 21b 240
36. 16, 21 Ὁ 240
36.18b . 240
36. το. 240
36. 21. 240
36, 22-30 241
36. 31-33 242
36. 34 (37. 1) 105
37.1-8 . 242
37. I-18 237*
37. 9-13 . 243
37. 14-24 244
38.37). 217
38. 39. ΙΟΙ
39.2 . 217
39.7 179
PSALMS.
το 180
oe oe 180
» eo ἘΌΝ: 63
3.4 - ROP ete ἡ
3. 6 . 176, 190
5.6 . be 4
5. 10. 98
5. το b 210
Sc 17
6.4 . 105
aa oe 4
176
7.12 25
8.4 52, 54
9.8 . 53
9.13. 74
9.19. 74, 75
9. 23 (10. 2 74
9. 28 (10. 7) 210
9. 30 (10. 9) 74
9.31 (10.9) . 76*
9.38 (10.17). 74
9.39 (10.18). 53
10. {0Π1Ὶ: ἀλη ol ee
WO {id ΝΒ ἫΝ er ae
11 (12). 4a 205*
11 (12) 4b-5 204
11. τ} δ Le Oe
11 (12). 6 74,75, 76
ἘΣ (18. ιὺύΡ . . “Ios
12 (18). 6 106

18 (14). 1,2,3 . 209
13: (14).3.. 210
18 (14).4 . . 4
135(14).6 Ὁ 3
15 (16).9 . ΣΝ
16 (17). 3 29
Metis). πὶ eee
T5018). go τ αν
17 (18). 28. +74, 75*
17 (18). 44 . 23,31
17 (18). 45 . 180
17..(18)..490 3. τ Ὁ δὰ
18 (19).6 . . 189
$8719). δος τ 47
20 (21). 2 . 101, 103
20 (21)..13 Ὁ τ BB
21 (22).3. . . Igo*
21 (22).5,9 . 23
21 (22).15 . . 106
2
21 (22). 17 ae
21 (22).19 . . 180
21 (22). 23 180*
21°(22), 26 Oe
21 (32). of oe
22 (28). 1 172**, 174
22 (23). 4 17,176
23 (24).2 . 52,53
23 (24). 7 τοὺ"
24 (25).9 «ὦ 74
24 (25).I0 . . 48
24 (25).%14 . . $7
24(25).16 . . 74
24 (25). 17 . . ΤΕΡΟΝ
24 (25). 32. Ὁ. 22
26 (26). 3° τς ὐδϑ
25 (26), 11 . . 22
26 (27). 1 173*
26 (27). 3 106
27 (28).7 . 99, 107
28 (29). 2 196
30 (31). 2 23, 49
80:81»). 5 . . 31
30 (31). 6 22
30 (31). τι 27
30 (31). 18 173**, 204
SI (32). 1, 2.0. “AS
81 (82). 5 98
31 (32). 6 27
31 (32). 7 23, 31
31 (32). Io 205
32 (83).5 . 49
82 (33). 11 . 52,53
32 (33). 16 . 31
33 (84).3 . - F4
38 (84).4 ~ . 63
33 (34). 5 31, 49

33 (84). 6 v4 76, 99
33 (34). χ τ Ὁ Ὁ

a“ ="

INDEX OF BIBLICAL PASSAGES.

PAGE

33 (34). 12 . 181
33 (34). 12-18 . 205
33 (34). το. 105
33 (34). 23 . 22
34 (35). 9 107
84 (85). 10 74,75, 76*
34 (85). 13 . 103,107
34 (85). 14 . 17
34 (35). 15 . 27
34 (85). oF 50
35 (86). 1 211

96 (87). 4 tab ee

36 (87).

36 (37). 1o, 12,

14,17, 18, 20,
21, 32, 40; 28,

21

35; ὃ
86 (87). 10,11. γδῆ
7}, 11. . 74,77
90 (97).14. 76,98
74: 78»
86 (97). 15. 4 79,101,
103
36 (37). 35-37 - 175
36 (37). 40 . . 23
37 (88). 4 25, 27
37 (38). Io . 105
37 (88). 21 . 5o
38 (389). 2 17
38 (39). 8 88*
38 (39).12 . 101
39 (40). 6 8
39 (40). 18 74,75, 75
40 (41).2 . 22,108
40 (41).3 . 27,181
40(41).9 .. 2
41 (42). 4 173**,174
41 (42).7 . 105
42 (48).1. 23
43 (44).3. 252.
48 (44). 12. 5
43 (44). 15 . 66
48 (44). 20 . 17
43 (44). 27 . 22,31
45 (46).5 . ἘΝ
47 (48).9. 52
47 (48). τ4. 99
48 (49).2. mB
48 (49). 8, 16 22
48 (49).9 . 20
48 ὑπὸ 13. 252
49 (50). 16-23. 175
49 (50). 21 . 175
49 (50). 22 . 176
50 (51). 3-19. 175
50 (51).8 . 176
50 (51). 11 . 105

50 (51).

I
9 | apes

52 (58). 2,3. . 209
52 (53) 3,4(?). 210
54 (55).3 , . 105
54 (55). 9 IoI
54 (55). 19 22
55 (56). 6 8
56 (57). 8 52; ΒΒ
60 (61). 3 105
8,175,
61 (62). 5 a 7
62 (63).2 . . 108
63 (64). 1 IOI
64 (65).7 . 52,53
64(65).10 . . 53
65 (66).10 . . 29
ΟΡ. 52 4
67 (68). 16 . 252
68 (69). 11 . 103, 107
68 (69). 12 . 66
68 (69). 21 . 101
68 (69).30 . . 74
OSX69). 33... τα
68 (69). 34. - 75
69(70).6 . . 74
CO BG ee
Wiis &
70 (71). 23 22
71 (72). 254. 74,75)76
TERT D ts OF
71 (72). 12 31,74,75
71 fing 1° i 178, 7
Δ 43). 107 Ὁ ΣΝ EGR
72 (73). 13 + 99,103
94410. ss. 9a
73 (74). 20 . 101
76-74). 2m. 74,75
74 (75). 9 172
(ot) St ce Ὲ
75 (76). 10 . 74, 76
76 (77). 4. 104, 106
76 (77). 7 +. 103, 108
77 (78). 2 65, 71
77 (78). 8 103
77 (78). 18 . 103, 107
49478). 36 «ὦ. WF
77 (78). 36, 37. 204
REGS). das ὁ δ
IS) δ: 8
79 (80). 5 172**
80(81).8 . . 29
81 (82).3 . 74,75
81(82).7 . . 192
81 (82). 4 23, 75
83 (84). 3 . 108
83 (84), 11 ΕΣ
84(85).9 . . 98
85 (86). 1 . 74,75
85 (86). 11. . 106
86 (87). 5 52, 54

87 (88). 15. 102*
87 (88). 16. 74
88 (89). 3 53
88 (86). 4. 53
88 (89). 15. 52, 53
88 (89). 49 22
89 (90). 4 181
90 (91). τὰ. 73
91 (92). 5 , 8
92 (98). 2. 52
92 τ(θ8)ῖ 3 . 52
93 (94).9 . 175"
93 (94). I9. 98
93 (94). 22. 17
94 (95).9 . . 29
95 (96). το. 52, 189
96 (97).1 . 196
100 (101). 1 173*,174
LOL. eae
108 (104). 15 . 103
108 (104). 29 . 104
105 (106).3. . 49
105 (106). 29 . 167
105 (106). 33 . 106
106 (107). 5. . 104
106 (107).18 . ΤΟ
106 (107). 20 . 22
106 (107). 26 . τοῦ
106 (107). 41 . 75
AG7'(406). ae. 8S
108 (109). 5. . 468
108 (109). 16 75,105
108 (109). 22 74,75
108 (109). 31. 75
111 (112). 7. 52
111 (112).9. 75
112 (113). 6. 75
112 (118). 7 75
113. 9 : 174
114 (116). 4. 22, 31
117 (118). 6. 17
117 (118).12,22 180
117 (118). 18 . 207
118 (119). 10, 15 148,
7" (149
118 (119). 11 106
118 (119). 20 . 108
118 (119), 28 105
118 (119). go 52
118 (119). 114 .. IY
118 (119). 120. 207*
118 (119).122. go
118 (119). 134 22,90
118 (119). 143 . 6
118 (119). 153 . 338
123 (124). 7. 22
126 (127). 5. 17
129 (180). 6 107
129 (130). 8. 22

288

PAGE
130 (181).1. . 105
180 (181),2. . τοῦ

131 (182).15 . 75
139; χὰ τ eee

138 (139). 10 . I51
138 (139). 14 108
139 (140). 13 »75
140 (141). 5. 207

103,
142 (143). 4 —
142 (143). 7. 104
145 (146). 4. . 104

146 (147). 3. . 105

146 (147). 6. 74, 76*
146 (147). το 252
148.8. 100
180. 45-4 Vig, Soe
PROVERBS.
5 I 65
1. 20 271
1.23 100
3. 12 207
a. 19°. 52
3. 84 74
4.18 54
6.31 IOI, 103
6. 30 107
7.3: 99
ας 5
8.20 . 32
8. 27 53
9, 18 26
10. 3 107
10. το 19
10. 28 25
11.9. 32,92
11. 13 100°
11. 17 7
11. 31 252
12. 3. 54
12. 20 54
3.8... eg ee
18, 25 102*, 107

ἘΞ 6 oe ΡΒ
ΡΥ τὸς PRAY ay Sa

14. 29 101
14. 31 75,90
14. 33 75,98
15522 a is 2.98
16. τ (15. 32) coe

96.38 34 τ τ Es
16. ΟΣ τὰ

10: 23 ἜΝ Fay
aT. ἘΠῚ sh see
1 Oe. te

18. 14 . 100, TOI
a9: 1,7, 48-6 ὑπο Μὰ

PAGE
19. 4,17 - 78
19. 15. ἃ + 40%
20. 19 . See
ποι ἧς ae
i006 25 4 τ 930
22. 227 . 75
22. 9, 22 75
22. ΤΙ 107
22. 16, 22 75
22. 16 go
22.17 99
22. 18 98
23. 6 81:
23. 11 32
23. 24 - 107
24. 3 52
24. 11 21
24. τ2 102
MRA. τυ UES
24. 37 (80.14). 75
24.77 (81.9) . 74
pS Mere arn sa
25.5 - 54
25. 25. 107
25. 28 . 100
26. 7,9 ἐν ΒΥ
26. τι. <1 Ego
26. 24. - 98
26. 25. - lol, 107
27.19. τς oat
Wi aa% 99, ΤΟΙ
28. 3,8 75, 90*
28. 3,16. go
28, 6, 27 75
28.11. pS f
28. 26 102
29, II 109
Rta oe ee
29. 38 (31. 20) 74,75
B04 is! \5) eae eee
ECCLESIASTES,
GY eee + Ioo*
2.:14,15.. = 29
ὃ. τον ὦ 29, 100
ie eee A go
4, 14. - 75
5.7 75, 9°
6.8. é ine
6.9 . 100
ih aa et aa oe
7.8 90, 103, 105
7.8(9). 100
Fi hh SV ες FO
9, 2, 3 iin ae
bh See ee . 99
12. 7 . 104
12.9 . 65

σὺ co

INDEX OF BIBLICAL PASSAGES.

CANTICLES.
PAGE
(he Beas as 106
oo ¢ Sea 108
IsAIAH.

Swi Ὁ
“tO: 182
. II-14 182
. 16-20 177*
16. 107

27- + + + 49
5.6.6 Soa

5b,6a .
By. δον 9 ΒΗ 9
Σᾶς δέον in ὦ

a;

2

1

1

4:

1,

2.

2.

2.

2.

3. 4 Ὁ 20
3. 9 . 182
a eae 196
3. 14, 15 74
Fe OP eae 174*
G88 5-53 182
5. 29. ‘ 22
ὃ. δὺς 206
6:6 -. 17
6. Io. 108
γῆθεν 100
ΤΕΣ 4 100
7. 10-17 197*
Tite. 197*
7.15. 198*
7:26: 198*
Re τὸ 60
θεὰ . 105
10: . ς
10.2 . 74; 75
10. 7.5% ΟΣ
10. 7,12 99
10. 20. 23
11.4. 74, 75
18, χοῦς ΙΟΙ
14: μ΄ 65
14. 30. 75
14.232. bl, ah oe
16. I . 208, 209*
16.31,2 . «204,208
LB ena ost |
pb SG: Eee ae ea 105
19. 20 22
20. 6 : 22
21. 4 106
24.7 , IOI
24. τό. pee! ΒΩ
25.4 . Petia
25.9 . ge ΔΝ
26.6 . 74. 75
26. 20. . 206
28. 17 » 49
29.8: ἢ . 102
29. 18. . 177, 205

INDEX OF BIBLICAL PASSAGES.

PAGE
29.14. 198*
29.19. 74
30. 15. 72
30. 27. 25
31.5.. 22
teas ΞΡ 5 τοῦ
82.6 . 92,107,108
32.7 . 74; 75
32.15. 100
33.13. 182
33. 14. 92
33. 16, 17 182*
33. 18. IOI
33. 20. 29
33. 22. 22
94. το. 29
ποτ os 24,5203
35.9 . 22,31, 32, 78*
36. 14,15, 18, os
Ig, 20
37. II, 12, ee ἃ
37. 20, 35 22
ae Soe 8
Brest. . 23
38.6 . 22, 31
38.12. 99
88.15. 106
38. 16. 100
40.3 . 182
40. 12. 209
40. 13. 100*
41.14. 22
41. 15, 16 5
£3,357. 74
41. 22. 99
42. 1-4 T99*
42. 6,7 183
42.8 . 40*, 41
42.12. 40*, 41
42. 22. ee
42. 25. IOI
43. 1,14 22
43. 3, 11,12. 22
43.4 . 102
43.6 . - 94g
43.9 . + ae
43.13. 3239
43, 21. Ὁ hee
44.6 . SEY 4
44. 17, 20 be SS
44,19. . . 101, 108
44. 23,23,24 . 22
45.48 50. 183*
45. 2 , 183*
45. 7,9 153
45. 17, 20, 22 22
45. 20. 23
46.7 . 22
47.4. 22, 32

PAGE
22

= PAGE
G07, 9, $6 3:01
65.14. . .105, 106
66.1 . 209*
66.2 . 74, 75
66.3 . ᾿
66.14. 106
66.19. 23
66. 24. 261
JEREMIAH.
AS Se 153
2. 12,13 204, 208*
2.13. . .208, 209*
AY eee τ το
6.8. κεν πος
3. 10. - o4*
3. 19. rae ὁ τ
4.10. =. 308
4.18. - 502
SP Be rege. 5
5.17. ao ke
See 96
6. 6 ον 9 Oa
73:35 . 108
9. 13 - I07
10. 12. ers
ae oe : 5
16. 11 ee
18. 12 - 107
19. 5 - 108
20. 13 «oe
22. 16 74,75
23. 9 - 105
24. 2 73
24.9 . 66
28 (51). 14 . Io2
31 (48). 29 - 105
32.17. ; 4
38 (31). 25 - 107
38 (31). 33 . 99, 102
39 (92). 41 - 104
40 (33). 2 52
41 (34). 18 . 47
44 (37). 15 20
46 (39). 18 31
49 (42). 11 22, 23
51 (44). 28 23
LAMENTATIONS.
FRE ee ek eee
2.12. 104
EZEKIEL.
1. 20, 21 104
2.11. 105
5.17 78
9.5 . 219
10. 13 ὡς BIG

290
: PAGE
30.727; 104
ll. τὸ. 103*
12. 19. 4
12. 22. 65, 66
15: Be 98, 100
14.8 . 20, 65
14.15. ον ἐς
14. ar. 78
16. 44. 66
16. 49 . 74, 75
18.2 ὃς 66
13.3 65
18. 7, 16 185
18. 12. 74, 75
19.5. 88*
19. 14. 65*
20. 6, 15 55
20. 47-49 67
A ee 104
> oes Sree 18
21 (31). 36 25
28,48. go
22. 21. .- 348
22.29. . 74,75,90
28. 2,5, 17 - 105
33.5 . 23
34. 25. 78
35.12. 8
36. 26. 103
37. 12,13 206
37. 23. 23
39. 29. 100
44,25. ΙΟῚ
45.8 18
47.12. 186
DANIEL.
2. 44. 5
2. 46. 56
7.10. 206
9. 16. 49
HOSEA
7.1L. 108
13.14. 23
JOEL
BBO oie 213
AMOs.
2. 6 ein
2.7 28, 74, 75
4.1 ἐπ 8
5. 11 Spee i
5. 12 ee.
5. 24. oe
8.4 . 74,75
8. 6 ieee {.'

MICAH.
PAGE
2.4 65
3. 2 17
HABAKKUK.
2. 4 + 252
3. 3 40%, 41
3.14. Pete δῚ
3.15. 98
ZEPHANIAH.
1.12. 7
Yip τς 74
3.12. 75
ZECHARIAH.
2. 6 212
5. 11. 52
6. 8 100
6. 12 . Igo
6. 13 40*, 41
9. 2 see
9.9 . "4
10. cae 106
11. 14. 47
11.17. 20
12. 10. ga4*
19, 23.8 213
12. 18. 213
MALACHI,
» TES δε 252
1 EspDRAS.

4. 39. 252
8. 23. 170
2 EspRAS.

ἘΠΕῚ ς 107
2 62. 31
2. 68 . 52
4 EsDRAS.
2.16. 206
TOBIT.

3.8. 79*
6.18. 55
12. 7, 11 58
JUDITH
ya Yaar 58
49. 13
8. 24, 27 72
es 5

INDEX OF BIBLICAL PASSAGES.

WIsDoM.
PAGE
ἘΝ ὁ ἐπ Ι4
2.22. 58
2. 24. 46
> ae 71*
3. 10. 4
ee 41*
G52 3 66
Sok: 41
5.18. 24
6. 24. 58
ia 41*
11. Io. 71*
14. 15, 23 57
14. 18, 27 55
15.11. 148
16. 24. 5,14
18.4 . 14
19.6 . 14
SIRACH.
8 Ὁ. . 250
Δ Ὁ} . 250
1.13% . 2508
1. 23. . 2505
1. 39:. . 250
21. > gee
a oe - 251
3. 10. . 259*
3. 26. . agg"
CS Gas - 250
4. 4, 5 » 253
4.42. - 260*
4.13. + 2858
4.15. ~ » &a60%
4. τη. .251, 252
4. 28. τον ee
8.6. . 255, 260*
6. 23. oe BBE
6. 27. . 250
(Se never δ᾽
v8. _ aga
7.18. ἢ ΦΟ ΣῈ
7. 19-. <i es
7. 20. - 251
8.6 . - 250
9.5 . + Ee
9.12. ΟΣ ἢ τ
10.4 . - 251
10. 17. - 262*
10. 27. : 262*
11. τὺ 0 ip MBS
11. 7 . 252, 253
11. 8 252, 253
il. 9°. - 263*
Se ae 251
pe he ae 252
12.7. . 252

INDEX OF BIBLICAL PASSAGES.

25.15. | 288,
δες ἐς CREE,

29.33 .

OU. Ei, 12, τὰ.
30. 39 (88. 31) .
Hy oon aa
84 (81). 22.
96 (33). 3
86.58...

36. 31.

36. 22.
38. 27 .

38. 28.

39. 2, 3

$9. 13.

39. τό.

40.5 .

12.

PAGE
253

279*
250

S. MATTHEW.

201
PAGE
13. 13. 69
18. 18. 69
18. 21. 72*
13. 24. 69
13. 31. 69
cb Ney es 69
13. 34, 35 69
13. 35. 71
18. 36 53, 69
13. 39 28
14. 8 6
15. 18 I
15. 19 “
17. 12 8
18. 20 4
19. 5 150
20. 15 82
20. 23
21. 5 δ
21. 33 69
21. 45 69
22.1 69
22. 18 79*
23. 28 g2*
24. 15 39*
24. 32 69
24. 51 g2*
25. 34 54
25. 41 54
26. 34 253
26. 75 253
27. 32 38*
S. MARK
ate 182
Δ δεν ὃς 73
τινες 25
y ey eee 25
Se τω 7
ὃν ae 70*
| OR aa 69
4.το.. 69
2 ἃ 58*, 69
re >, nae 69
$5296"; 72 Ὲ
45°30... τς 69
4+ 33) 34 69
5. σι" 8
7.6 177
7. 21 3
10. 7 150
10. 40. 54
12. 1 69
12. 12 69
12. 15 79*, 93*
13. 14 39*
13. 28 69
14.5 25

INDEX OF BIBLICAL PASSAGES.

PAGE
30. 253
31. 38*
S. LUKE.
a 8
28. 14
26. 253
Ae 182
I4. 38*
2. 73
ae 70*
am". 8
26. 25
9, 35 7
39 - 7°
21. 79*
2. 79%
4. 69
9 . 9
IO. 58*, 69
ἘΣΤῚ, ;. eg
13. 72
at. 29
4. 73"
ee 81*
26. 79
53 - 40*
14. 170*
16, 41 69
42. 62
58 . ; 6
ae “ον δ,
a, . 69
Rig soca
ys 47*, 62
33 - . 5
1, 9 69
κε; 69
; 69
18. 5
19. 69
23 - 79
. 4
25. 6
29 69
34. 253
16. 8
5. JOHN.
| rhe aos 5
Oia τὖΣ 70*
33> 38 25
44- 5
6. 43}
28. 143
29. 43
25. 70*
a7 213
20. 148

ο SINT SUNS OS eer

AcTs.
PAGE
14. 63
ee 63
20. 253
46. 63
24. 63
14. 63
39 - 25
“aa 253
3.0)» 154
26-28 169*
57. 63
6 63
20. 63
17. 7
25. 63
ἡ Ἂς 458
26. 26
12. 63
29. 63
"Be 25
19. 14, 72*
19. 45*
5: 57
7 13
ROMANS.
τὸ Ὁ 7 4
Ba ae sures 7
204, 209,
10-18. τοῖς ai
20.
3 156
15. 261
yA 5
18. 156
20, 21 87*
IQ 505 14, 25
20. 5
; 158
ae 163
6. 156
1 87
25. 58*
24. 1οο
ἜΣ; 8
Os 63
93: 63
25. 58*
ἊΣ 25
1 CORINTHIANS.
19. 198
I. 59
9. 54
τὸ» 100
5 4
30. 7

PAGE
StS oo πα τὲ 8
15. 51. 59*

2 CORINTHIANS.

. 4
9.4 89*
11. 17 89*
11. 26 72*
12. 20 14
GALATIANS.
as ae 156
4. 30. 160
EPHESIANS.
L633 So ee
3. 3, 4 59*
ee Se eee
9,28 6S See
Re Re 8
| Ss: 1 Meare Peta 8
6.15. 55*
6. 19. 59*
PHILIPPIANS.
1. 25. το 25
ἘΣ as ae 8
AB Fe
COLOSSIANS.
1.26, 27 59
a ear 59
σα, τς ΒΥ
ἄς 5 ο νος τὸς 588
1 THESSALONIANS.
ee 59*
3.16. 59*

2 THESSALONIANS.
2.7 59

1 TIMOTHY.

ae S ae
4.33.
Gs.

2 TIMOTHY.

δες 47

PHILEMON.
y ae > Pare caer 25

INDEX OF BIBLICAL PASSAGES. 293

HEBREWS. JAMEs.
PAGE PAGE
2.18. v2" 1. 26, 27 57
3.14. ΒΟ τ δος 156
4. 12. 25
3. 1 fences 3
6. a4 14 A 1 PETER.
|e Beas 69, 70* 1. 6 : 72*
10. 26. 8 Se ae 14
1 τὶ, 89* oe Ὡς 41*
(oe ae 152 2. 15, 20 7
ile Cogs 54 2. 21 14
ἜΤ 10. 69, 70* 4.4 7
4, 12 72
4. 18 252
THE END.

2 PETER
PAGE
1. 2, 8 8
1:3. ὁπ 41*
1.8 41*
Se tae oe
2.16. 6
ye Rah Ras 8
ἀν, ρους ae
REVELATION.
(ey τ pty eet ΡΩΝ γιἵ᾽.
me AGs OS oe
tS are a ra ieee 7
RR oe ae ee

Ἔρις
ὮΝ ered

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Hatch, Edwin
Essays in Biblical Greek

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