CHAPTER XII

The Ezra Apocalypse

(2 (4) Esdras)

[LITERATURE.—Volkmar, _Das Vierte Buch Esra_ (1863); Drummond, _The Jewish Messiah_ (1877); Lupton, in Wace (1888); Kabisch, _Das vierte Buch Esra auf seine Quellen untersucht_ (1889); Schürer, _Op. cit._, II, iii. pp. 93-114 (1891) German ed. III. pp. 315-335 (1909); Ball, in _The Variorum Apocrypha_; Bensly and James, _The Fourth Book of Ezra; the Latin Version edited from the MSS._, in “Texts and Studies,” III, 2 (1895); Charles, _The Apocalypse of Baruch_, pp. lxvii.-lxxvi (1896); Gunkel, in Kautzsch, II, pp. 331-401; Violet, _Die Esra-Apokalypse_ (4 Esra) (1910 ...); Box, _The Ezra-Apocalypse_ (1912); Box, in Charles, II, pp. 542-624.]

I. THE TITLE OF THE BOOK

As we shall see, chapters i. ii. xv. xvi. did not originally belong to our book and are only found in the Latin Version (the Greek Version is not extant). In the oriental Versions (Syriac, Ethiopic, Arabic, Armenian) the book consists of only chapters iii.-xiv. In the later Latin MSS. we often find that: “2 Esdras” = chapters i. ii., “3 Esdras” = 1 Esdras of our Apocrypha, “4 Esdras” = chapters iii.-xiv., and “5 Esdras” = chapters xv. xvi. of our book. The reason, therefore, why the book is often referred to as 2 (4) Esdras is because what in our Apocrypha is designated “2 Esdras” is in the Vulgate entitled “4 Esdras.”[535]

The book is a pseudepigraph,[536] for although the name of Esdras (Ezra) occurs in the title, it is obvious, as will be seen as we proceed, that no part of the book can have been written by him. For the reason of such false ascriptions of authorship, see above, pp. 200 ff.

Since the book consists of three independent writings it will be necessary to consider each separately. We shall deal with the two later additions first.

II. CHAPTERS i. ii.

These chapters, which tell how Ezra received the commission to declare to the Jews their rejection by God, contains a curious mixture of Jewish and Christian teaching; i. 4-27 speaks of the deliverance from Egypt and the wanderings in the wilderness somewhat after the manner of Psalm cvi. A number of other passages suggest a mental atmosphere which is Jewish, notably i. 38-40, where it is said that “a people that come from the east” will have for their leaders the patriarchs and the prophets; the enumeration which follows includes the names of Abraham, Isaac, Jacob and those of the twelve minor prophets. In another passage (i. 8) evil is threatened against the Jews because they have been disobedient to the Law. On the other hand, these chapters plainly tell of the rejection of the nation as a whole, e.g. i. 7: “Let them be scattered abroad among the heathen, let their names be blotted out of the earth; for they have despised my covenant”; their heritage is to be given to others who have now become the people of God: “Tell my people that I will give them the kingdom of Jerusalem, which I would have given unto Israel.” This “kingdom of Jerusalem” is the “new Jerusalem,” as is clear from the concluding verses of the whole piece (ii. 42-48): “I, Esdras, saw upon the mount Sion a great multitude, whom I could not number, and they all praised the Lord with songs. And in the midst of them there was a young man of a high stature, taller than all the rest, and upon every one of their heads he set crowns.... Then said I unto the angel: ‘What young man is he that setteth crowns upon them, and giveth them palms in their hands?’ So he answered and said unto me: ‘It is the Son of God, Whom they have confessed in the world.’...” There are, moreover, a number of passages which are obviously based upon words in the Gospels, e.g.: “I gathered you together as a hen gathereth her chickens under her wings” (i. 30, cp. Matt, xxiii. 37); “I sent unto you my servants the prophets, whom ye have taken and slain, and torn their bodies in pieces, whose blood I will require [of your hands]” (i. 32, cp. Luke xi. 50, 51); “Ask, and ye shall receive; pray for few days unto you, that they may be shortened; the kingdom is already prepared for you; watch” (ii. 13, cp. Matt. vii. 7, xxiv. 22, xxv. 13, 32).

It seems, therefore, probable, that these chapters were written by a Jewish-Christian, who compiled them from various sources. They are a later addition to the body of the book, though they contain material which is older. It is impossible to say when they were added, but there can be no doubt that they were prefixed before chapters xv. xvi. were added.

III. CHAPTERS xv. xvi.

These chapters form an appendix to the book itself; they consist of denunciations against Egypt (xv. 5-27), Asia and Babylon (xv. 28-xvi. 17); while the remaining section, “The beginning of sorrows” (xvi. 18-78) is a prophecy of terrors and tribulation which are to come upon the world; only the Lord’s elect shall ultimately be delivered. The entire section is written in the style of the Old Testament prophets, interspersed, however, with words and thoughts from the New Testament; e.g.: “... he that occupieth merchandize, (let him be) as he that hath no profit by it; and he that buildeth, as he that shall not dwell therein; he that soweth, as if he should not reap; so also he that pruneth, as he that shall not gather grapes; they that marry, as they that shall get no children; and they that marry not, as the widowed” (xvi. 41-44, cp. 1 Cor. vii. 29-31).

The chapters, therefore, partake to some extent of the character of chapters i. ii., though the denunciation of the Jewish nation is here quite absent. As to their date, Thackeray, following Hilgenfeld (_Messias Judæorum_, p. 208) says they are placed “about A.D. 268 by most critics; xv. 10-12 refers to the troubles of Alexandria under Gallienus (260-268), when two-thirds of the population were destroyed by a plague following upon a famine (Eusebius, _Hist. Eccles._, vii. 21, 22). xv. 28-33 refers to the conquests of the Sassanidæ, especially Sapor I (240-273), who overran Syria, but was repulsed by Odenathus and Zenobia, the founders of Palmyra; they, in turn, were defeated by Aurelian. xv. 33 describes the murder of Odenathus at Emesa (266) by his cousin Mæonius. xv. 34 ff. refer to the invasion of Asia Minor by the Goths and Scythians from the north of the Euxine; Gallienus marched against them, but was recalled by the revolt of Aureolus. xv. 46 alludes to the association of Odenathus in the Empire, A.D. 264.”[537]

IV. THE COMPONENT PARTS OF CHAPTERS iii.-xiv.

Before we come to consider the contents of the various sections composing our book it will be well to enumerate them, and to discuss shortly the question of their authorship and date.

(_a_) _The Salathiel Apocalypse_ (iii.-x.); this is divided into four Visions:

First Vision, iii. 1-v. 20. Second Vision, v. 21-vi. 34. Third Vision, vi. 35-ix. 25. Fourth Vision, ix. 26-x. 59.

(_b_) _The Eagle Vision_ (xi.-xii. 39); the passage xii. 40-51 is not part of the Vision.

(_c_) _The Vision of the Man rising from the Sea_ (xiii.).

(_d_) _An Ezra Legend_ (xiv.).

Whether all this matter is to be assigned to one or more authors is a question concerning which a variety of opinions are held by scholars. But on two points there is scarcely room for diversity of view; in the first place, a great deal that occurs in the book is traditional material which has been utilized by the writer; this applies more especially to the eschatological portions; examples will be given when we come to speak about these parts of the book. The sources whence the writer of our book took this traditional material may well have been, in all probability were, written ones; but the excerpts which were made from such writings have been so interwoven with what the writer himself composed that the attempt to indicate precisely how much belongs to a particular source seems to us somewhat precarious. At any rate, that the writer did utilize various sources will not be doubted. Another point upon which there can scarcely be disagreement is that the final form of the work is due to a redactor who has brought the component parts of the book into a more or less connected whole.

Coming now to speak of the date of the book it must be explained that by this is meant the date at which the author wrote it. Since he used traditional material much of the essence of the book goes back to a time long anterior to that of the writer. Again, the book in its present form, having been worked over by a redactor, is obviously of a later date than that in which it left the original writer’s hands. Furthermore, the study of the book makes it evident that the different parts of which it is composed were not all written at the same time. Even if the whole book (apart from i. ii. xv. xvi.) is substantially the work of one author, there is no sort of doubt that he must have written the different parts of it at different times. Bearing these points in mind we turn first to the _Salathiel Apocalypse_. In iii. 1 it is said that “in the thirtieth year after the ruin of the city” (cp. iii. 29), Salathiel (= Shealtiel) was in Babylon, and “thoughts came up over his heart for he saw the desolation of Sion.” The writer looks back and recalls to his mind the terrible catastrophe which befel his people long ago; it was in the year B.C. 586 that Jerusalem was destroyed and the nation was carried into captivity to Babylon. Thirty years after this Salathiel, living in captivity, contemplated the ruin of the city and the dire distress of his people. The writer chooses this episode and writes in the name of Salathiel, because he sees in it a type of his present experience; now again the city has been ruined, and he, like Salathiel of old, contemplates the desolation of his people. Clearly enough there is but one destruction, after that of B.C. 586, of Jerusalem which can be meant here, namely that of A.D. 70 by Titus. So that when the writer gives the thirtieth year after the ruin of the city as that in which he experienced the visions he is about to describe, the date of this portion of the book must be set down as not later than A.D. 100.

Regarding the date of the Eagle Vision, it is generally agreed to be about A.D. 96; the indications of date in the Vision are fairly clear; we shall point out what these are when dealing with this Vision.

The Vision of the Man rising from the Sea contains more of traditional elements than any other part of the book, so that as for as thought and conceptions are concerned it is probably the oldest portion of the whole book; but as adapted by our author it implies, as we shall see later, an historical situation prior to the destruction of Jerusalem i.e. before, but not long before, A.D. 70. The Ezra Legend in chapter xiv. belongs to the same period as the Salathiel Apocalypse, viz. about A.D. 100.

We shall now proceed to examine the contents and teaching of these Visions, and it will be best to take them in their chronological order.

V. THE VISION OF THE MAN RISING FROM THE SEA.

This Vision is as follows[538]:

And it came to pass after seven days that I dreamed a dream by night; and, behold, a wind arose from the sea, and it stirred up all the waves thereof. And I looked, and behold [that wind caused to arise up from the heart of the sea as it were the form of a man. And I looked, and behold], that man flew with the clouds of Heaven; and whithersoever he turned his face and looked, everything quaked that was seen by him; and whithersoever the voice from his mouth went, all that heard his voice melted away,[539] like as wax melteth away when it feeleth the fire. And after this I looked, and behold, a multitude of men, without number, from the four winds of Heaven, were gathered together to war against the man who had arisen from the sea. And I looked, and behold, he cut out for himself a great mountain, and did fly upon it. But I sought to see the region of the place out of which the mountain had been cut; but I could not. And after this, I looked, and behold, all those who had gathered together against him to make war upon him, feared greatly; nevertheless they dared to fight. And behold, when he saw the onslaught of the approaching multitude, he neither raised his hand, nor took hold of spear or other warlike weapon; but I only saw how he sent forth from his mouth as it were a fiery stream, and from his lips a flaming breath, and from his tongue he shot forth a storm of sparks; and all these were mixed together, the fiery stream and the flaming breath and the mighty storm.[540] And these fell upon the approaching multitude, ready to fight, and burned them all, so that suddenly nothing was seen of the immense multitude but the dust of ashes and the smell of smoke. And I looked, and was amazed. And after this I saw that man coming down from the mountain and calling unto himself another, a peaceful, multitude. And there drew unto him the faces of many men, some of whom were glad, and some were sorrowful, and some were bound, and some were leading others who were to be offered.

The writer’s interpretation of this Vision with which the rest of the chapter is taken up, is as follows: The man who ascended from the sea and flew with the clouds of Heaven is the Messiah; the innumerable multitude of men who fight against him, and who are annihilated, are the nations of the world; the great mountain which was cut out, and concerning which the seer was in perplexity, is the heavenly Jerusalem which came down from Heaven. The fiery stream, and flaming breath, and storm of sparks represent the fire of the Law whereby the enemies of the Messiah are annihilated. The peaceful multitude which the Messiah called unto himself are the ten tribes gathered out of the lands of the Dispersion. Those who were glad and those who were sorrowful are respectively Jews and Gentiles coming to do homage to the Messiah. Those who were bound were Jews who had been in captivity; while those who were leading others to be offered, were the heathen bringing Jews as an oblation to the Messiah, according to the word of the prophet: “And they shall bring all your brethren out of all the nations to be an oblation to Jehovah” (Isa. lxvi. 20).

Stress must be laid upon the fact that between the Vision itself and the writer’s explanation of it there are some incongruities; this, as Box truly points out (_Op. cit._, pp. 281 f.), “is a common phenomenon in apocalyptic; the material employed by the apocalyptists is often extremely old, and has been derived by the apocalyptic writer from a tradition which was already ancient when he wrote. The meaning of certain details in the fixed tradition which he uses is not always clear to the apocalyptic writer himself. Hence the lack of adjustment between certain features in the Vision and the interpretation.... Thus, here the rising of the man from the sea is explained (verse 52) as symbolical of the mysterious origin of the Messiah (_My Son_), and the peaceable multitude as the lost ten tribes. There are also features in the interpretation which have nothing corresponding to them in the Vision itself, viz., the internecine war of the nations before they band themselves together against the Messiah (verses 31 f.), and the mention of the survivors who are found ‘within my holy border,’ and whom the Messiah shall defend (verses 48, 49).... Thus the first point to be noted is that when the Vision first assumed a written form, the real significance of many features in the original Vision was already lost, and was obscured by a more or less artificially adjusted interpretation. In other words, religious thought and outlook had long outgrown those of the fixed tradition. It had become necessary to re-interpret the latter to suit later conditions.” What the Vision and many of its curious details really mean is an intricate, but very interesting, question; we cannot, however, deal with this here, and must direct those who desire further information on the subject to the following works: Gunkel, _Chaos und Schöpfung in Urzeit und Endzeit_, pp. 64 ff. (1895); Volz, _Jüdische Eschatologie_, pp. 220 ff. (1903); Gressmann, _Der Ursprung der israelitisch-jüdischen Eschatologie_, pp. 349 ff.; Oesterley, _The Evolution of the Messianic Idea_, passim (1908); Box, _Op. cit._, pp. 282 ff.

VI. THE EAGLE VISION

This Vision is too long to quote in full, but, put shortly, its contents are as follows: In his vision the seer sees an eagle ascending out of the sea, having twelve wings and three heads. The eagle spreads her wings over all the earth, and the winds of heaven blow upon her. Out of her wings eight smaller wings grow; but her heads remain at rest. The middle head was greater than the others, “yet rested it with them.” Then the eagle flew to reign over the earth, and all the earth was subject unto her. And the seer heard the eagle bid her wings not all to watch at once, but each in turn; “but let the heads be kept until the end.” The voice which the seer heard came not from the heads, but from the midst of the eagle’s body. Then arose on the right side of the eagle one wing which reigned over the earth, and then disappeared; likewise a second wing arose, and reigned for long, then disappeared; but concerning this second wing a voice declared that after it none should reign even half as long. All the wings in turn arose, reigned, and then appeared no more. And now the seer sees the little wings set up, on the right side, in order to reign; some ruled, but disappeared almost at once, others rose up as though to rule, but did not. Nothing remained now on the eagle’s body but the three heads that rested, and six little wings. Two of these latter divided themselves from the rest and remained under the head that was upon the right side, the other four remained where they were. Of these four one assayed to reign, but quickly disappeared, then another vanished even more quickly; before the other two could arise to reign the middle head awoke and united itself to the other two heads which it then devoured. This head then ruled over all the earth with much oppression; but, like the wings, it, too, suddenly disappeared. There remained, however, the two heads, who also reigned over the earth; but presently that on the right side devoured that on the left. “Then,” the seer proceeds, “I heard a voice, which said unto me, Look before thee, and consider the thing that thou seest.” And he sees a lion which comes, roaring, out of a wood, and, speaking with the voice of a man, upbraids the eagle for her cruel oppression, and announces her approaching destruction, saying: “Therefore appear no more, thou eagle, nor thy horrible wings, nor thy evil little wings, nor thy cruel heads, nor thy hurtful talons, nor all thy worthless body; that all the earth may be refreshed, being delivered from thy violence, and may hope for judgement and mercy of him that made her.” While the lion spoke thus with the eagle the last head disappeared; and the two little wings which had detached themselves and had gone over to it, arose and sought to reign, but “their kingdom was small and full of uproar,” and they soon disappeared. “Then the whole body of the eagle was burned, so that the earth was in great fear.”

Thus the Vision; then follows the interpretation. The eagle who arose from the sea, he is told, “is the fourth kingdom which appeared in vision to thy brother Daniel.” In this kingdom twelve kings shall reign; these are represented by the twelve wings. Of these kings the second shall reign longer than any of the others. The eight smaller wings represented eight kings “whose times shall be small, and their years swift”; two of them shall perish when the “middle time” of the kingdom comes, four shall be preserved until the approach of the end, and two shall be kept until the end. The interpretation of the three heads as given to the seer is that in the last days of the kingdom the Most High will raise up three kings, who will renew many things in the kingdom, and bear tyrannous rule. “And whereas thou sawest that the great head appeared no more, it signifieth that one of them shall die upon his bed, and yet with pain. But for the two that remained, the sword shall devour them” (xii. 26, 27). The two wings that detached themselves and went to the head on the right are reserved for the end; for a short time they shall reign after the last head has disappeared, but their reign shall be troublous. The voice proceeding from “the midst of the body” means that “in the midst of the time of that kingdom” there shall arise “no small contentions, and it shall stand in peril of falling; nevertheless it shall not then fall, but shall be restored again to its first estate” (xii. 18). Finally, the lion is the “anointed one,” i.e. the Messiah, Whom the Most High has kept to the end of days.

The Vision represents history veiled in symbolical garb; as in the Vision of the Man rising from the sea, the seer’s interpretation does not always harmonize with the contents of the Vision itself; this is to be accounted for by the fact that a redactor made alterations in order to bring the Vision into agreement with the course of history as viewed from his, chronologically later, standpoint. As to the meaning of the general historical outline of which the Vision treats most scholars are agreed, but they differ as to details. The following table shows, in the main, the bulk of learned opinion (cp. Gunkel, _Op. cit._, p. 345):

_The Eagle_ = The Roman Empire, the eagle being the military emblem of Rome.

_The Sea_ = The Mediterranean sea; the Roman Empire, “for the Orientals, came up, as a matter of historical fact, from the sea, and it is this fact which is doubtless in the apocalyptist’s thought here” (Box).

_The Twelve Wings_ = Julius Cæsar, Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, Vitellius, Vindex, Nymphidius, Piso. The second wing, mentioned in xi. 13-17, “which bare rule a great time,” symbolizes Augustus, who reigned for over fifty years.

_The three heads_ Vespasian, Titus, Domitian; the middle head which is greater than the two others symbolizes Vespasian.

_The eight smaller wings_ = ?

_The two little wings_ (xi. 24) = Mucianus, proconsul of Syria, and Tiberius Alexander, prefect of Egypt, according to Gunkel; but he says that this interpretation is uncertain. These two little wings are said to have remained under the head that was upon the right side; this head symbolizes Domitian.

_The two heads that remained_ (xi. 34, 35) = Domitian and Titus, the latter is said to have been murdered by the former.

That this interpretation is not in all points satisfactory becomes clear as soon as it is studied in detail, and the same applies to other interpretations that have been offered; but recently a new solution has been put forth by Box which merits attention; we will give it in his own words (_Op. cit._, p. 265):

“It may be assumed that in the original form of the vision[541] the three heads represent the three Flavian emperors; the twelve wings represent the six Julian emperors from Cæsar to Nero, reckoning the wings by pairs. The present writer suggests that the reckoning by pairs in the original vision was intended only to apply to the twelve wings, and had a symbolical significance. The pairs served to emphasize the greater dignity and power of the real emperors as contrasted with the ephemeral rulers symbolized by the little wings. In order to exaggerate the contrast the latter were intended to be reckoned singly. The eight little wings represent, in the original form of the vision, Vindex (March, 68), Nymphidius (a few months later)—these disappeared about the same time as the last of the twelve wings (end of Nero’s reign), as represented in our text (xi. 22). The middle four represent Galba, Otho, Civitis (died June, 69), and Vitellius (died Dec., 69). The two little wings that were to survive the last head probably signify Roman governors or generals who were expected to claim the imperial throne at the last, or possibly the two last members of the Herodian family, Agrippa II and Berenice.... In its original form, then, the vision may date from the closing years of Domitian’s reign (_circa_ 95 A.D.). But if the editor did not incorporate it into his book—our Ezra-Apocalypse—till 120 A.D. or later (some time certainly in the reign of Hadrian), what, it may well be asked, was the significance he himself attached to the vision? He can no longer have identified the three heads with the Flavian emperors, seeing that the reigns of these had already long ended and the predicted deliverance had not yet come.” Box holds that the Redactor identified the three heads with Trajan, Hadrian and Lucius Quietus, the last of these being a favourite of Trajan and regarded as destined for the throne. Further, according to Box’s interpretation, the Redactor put a new meaning on to the “twelve wings,” these being symbolic of the six Julian emperors, Galba, Otho and Vitellius, together with the three Flavian emperors. There is much to be said in favour of this hypothesis, though it will not be denied that some difficulties still remain.[542]

VII. THE SALATHIEL APOCALYPSE

This portion of our book, of which it forms the bulk, is of a very different character from those already considered. It consists of four Visions. We retain the term “Vision,” as it is that usually adopted, but they are rather _Dialogues_; the writer addresses God, but is answered by an angel. The questions put by the former are prompted by moral difficulties which trouble him; the answers are intended to solve these difficulties.

_The First Vision_ (iii. 1-v. 19).

Salathiel, “the same is Esdras,” sees the desolation of Sion, and the prosperity of Babylon. This incongruousness between the adversity of God’s chosen people and the prosperity of the godless Gentiles causes perplexity to the mind of the seer, and prompts him “to speak words full of fear to the Most High.” In the thoughts which follow it is noticeable, first of all, that the writer expresses a sense of sin which was deeper than that of the traditional Jewish teaching on the subject. Hitherto the tendency had been to regard transgressions solely from the point of view of isolated acts; but here the conviction is implied that such isolated sinful acts are symptomatic of something far worse than temporary lapses would lead one to suppose; from Adam onwards, it is now taught, the whole human race has been steeped in sin; the existence not merely of sinful men but of sinful humanity—the realization of this fact is what plunges the writer into dark despair. Hence the sorrow and suffering in the world: “For the first Adam, clothing himself with a wicked heart, transgressed and was overcome; and not he only, but all they also who were born of him. Thus disease was made permanent” (iii. 21, 22); there is no hope in this world. Then a further thought comes into the writer’s mind; sin is everywhere prevalent, but how is it that while Israel suffers for sin the Gentiles are in such prosperity? Nay, more, is there any other nation that knows God besides Israel? And yet Israel is not rewarded! Let God, therefore, weigh the sins of each in the balance. All men sin; yet assuredly Israel, if not better, is not worse than the Gentiles; nevertheless, these prosper, but Israel languishes. Then comes God’s answer, given by the angel Uriel; it takes the form of calling upon the seer to do three things:

“Weigh me the weight of fire.” “Measure me the measure of the wind.” “Recall me the day that is past.”

But Esdras answers, who among the sons of man could do such things! Then the angel says, if I had asked thee how many dwellings there are in the heart of the sea, or how many springs in the source of the deep, or how many ways above the firmament, or where is the entrance to Hades, or the way to Paradise—with reason thou wouldst have been unable to say; but I have asked thee only concerning things within thine own cognizance, and thou canst give me no answer! Then the angel concludes: “Thine own things, that are grown up with thee, canst thou not know; how then can thy vessel [i.e. the body; containing the soul] comprehend the way of the Most High” (iv. 10, 11). In other words, God’s ways are inscrutable. This does not satisfy Esdras; so the angel proceeds to show him how foolish it is for a mortal man to wish to penetrate into the divine secrets; he would, in any case, be unable to understand them; “he only that dwelleth above the heavens may understand the things that are above the height of the heavens” (iv. 21). To this Esdras protests that it was not in his mind “to be curious of the ways above,” but only concerning such things as he sees daily before him. What he is unable to understand—and here he reverts to his initial difficulty—is why Israel should be afflicted, and in consequence the Law made of none effect. Then he is told that a New Age is about to dawn upon the world, and then all things will be made clear. On Esdras asking when the New Age will come, and whether he will still be on the earth then, the angel answers that he is unable to tell; but he recounts the signs that are to precede the end. These are given in v. 1-12; they are, in the main, the traditional and stereotyped eschatological “signs.” Thus ends the first Vision.

_The Second Vision_ (v. 21-vi. 34).

The subject-matter of this Vision is the same as that of the preceding. Why does Israel suffer at the hand of oppressors? The angel replies by again showing Esdras that the ways of God cannot be comprehended by man, but that in spite of what appears God’s love is for His people. The seer then asks much about the coming of the End, and is told that this will be brought about by God alone.[543] The Vision concludes with a second enumeration of the signs of the End.

_The Third Vision_ (vi. 35-ix. 25).

Once more the problem which was the burden of the two first Visions is reiterated, though put in a somewhat different form: if the world was created for Israel’s sake, and if the world is steeped in sin, why does Israel not enjoy his inheritance, why is the world not subjected to Israel? “If the world hath indeed been created for our sakes, why do we not possess the world for our inheritance? How long shall this endure?” (vi. 59). The angel tells Esdras that this present world is but a narrow and dangerous entrance which leads to the wide world which is to come; it was, indeed, originally created for Israel, but through Adam’s sin it has become a place of sorrow and suffering, and therefore the righteous suffer with the wicked. There follows then (vii. 26-44) a long eschatological description which seems to have fallen out of its place, it breaks the course of the argument here. In the glorious world which is to come, it then continues, only those will be worthy to partake of its joys who have fulfilled the Law; but who has truly done so? Who among mortals, whether Jew or Gentile, has not been guilty of transgressing the divine Law? The angel answers that there are some who are righteous, but they are comparatively few; for them future joy is reserved. The rest of mankind will perish. A long section then deals with the subject of the state of the soul after death and before the last Judgement. The righteous enter into bliss, but the wicked are destined to suffer seven degrees of torment. These descriptions, as Box truly remarks (_Op. cit._, p. 141), are “psychological in character, and apparently portray the emotional experiences of the soul through which it passes during the entire period of the intermediate state. In its subtle delineation of the soul-life the whole section is remarkable, and by the elevation and refinement of its conceptions affords a striking contrast to similar descriptions in other parts of the apocalyptic literature.”

It is then shown to the seer that there is no escape for sinners, and he bitterly bewails the terrible fate hanging over the mass of humanity. But the angel has no further comfort to give than that there is more joy in heaven over the salvation of the few than sorrow over the loss of the many. Not unnaturally this reply does not satisfy the seer; he cannot think that the divine mercy and love, which are so lavishly displayed in the natural world around, should be so restricted in regard to souls hereafter. The reply to his question suggested by this thought, viz., that this world was made for the many, but the next for few, is so discouraging that he ceases to inquire concerning the human race as a whole, and restricts himself to his own race, the Jewish. But here again he is told that only the righteous, among whom he is reckoned, can enjoy felicity hereafter; he is bidden to refrain from further questionings regarding the fate of the wicked; they have but themselves to thank for their doom.[544] The seer reiterates his former objection; to this a final reply is given: All the sorrow and suffering of this world is due to the sins of men; there was a time, before men were created, when none spoke against God, or disobeyed Him; but now men are evil, and have become “corrupted in their manners” (ix. 19); only a grape from the cluster, therefore, only a plant from the great forest, shall, by God’s mercy, be saved. “Let the multitude perish then, which has been born in vain; and let my grape be saved, and my plant; for with great labour have I made them perfect” (ix. 22).

_The Fourth Vision_ (ix. 26-x. 59).

This Vision begins with a soliloquy concerning the Law which God gave to the fathers, but they did not observe it any more than later generations did; Israel must, therefore, perish; but the Law will abide in glory. In the same way, the earthly Jerusalem must perish, but the heavenly Jerusalem is eternal; upon this latter hope must be fixed, for it is to be the joy of those blessed ones who shall gain a glorious immortality in the world to come. The seer then recounts a vision that he sees of a disconsolate woman who brought up an only son, and he died on his wedding day. While the seer speaks with this woman, he looks, and behold she vanishes, and in her place “there was a city builded, and a place showed itself of large foundations” (x. 27). The woman is the heavenly Jerusalem, her son is the earthly Jerusalem. The heavenly reality is thus manifested to the seer, and he is bidden to go and see “the beauty and greatness of the building.... For thou art blessed above many, and with the Most High art called by name, like as but few” (x. 55-57).

* * * * *

In these Visions, then, it will have been noticed that the problem which figures in some of the later Psalms, and in the Book of Job, as to why the righteous suffer and the wicked are in prosperity, is reiterated; the solution given being that the righteous will come to their own when they attain immortal life hereafter. The writer is deeply pessimistic as far as this world is concerned; the universal prevalence of sin which is ingrained in humanity through the fall of Adam, and through which death, originally unnatural to man, has come into the world, compels him to look upon the ultimate fate of humanity as hopeless. Though an ardent Jew, he sees but little hope even for himself or for his own people; the divine Law itself is of no avail, for it cannot be truly observed; “he despairs of a life of absolute obedience to the Law, even by Israel, not to speak of the world. The unconscious and unexpressed cry of the book is for a moral dynamic, which legalism could not supply.”[545] There is, thus, an essential contradiction running through these Visions; on the one hand, hope in the world to come, on the other, hopelessness here and hereafter because all mankind is irretrievably lost through sin. Nothing could better illustrate those alternating emotions which incessantly stir the human heart: the voice of Conscience, and trust in the Divine Mercy. If our writer’s heart remains dark to the end, it is because his true instinct concerning sin is not balanced by an equally true conception of God. At first sight it appears illogical that, in spite of all that the writer has said, happiness hereafter should be declared to be secured for a righteous remnant, among whom he himself is included; the reason for this is, however, apparently that God’s purpose in creating man for eternal life should not be wholly frustrated.

In his eschatological teaching the writer of these Visions departs from the older doctrines; “he does not look forward to a restoration of the Jewish State, or a rebuilding of Jerusalem; nor to a renewed and purified earth under the conditions of the present world-order. His hopes are fixed on the advent of the new and better world which will follow the collapse of the present world. Consequently he anticipates merely the catastrophic end of the present world-order—his theology does not allow of any intermediate Messianic Age. The new Jerusalem which is to come will be the Heavenly City ... which belongs to the future Age.”[546]

VIII. AN EZRA LEGEND

In chapter xiv. occurs the legend of Ezra re-writing the sacred books. It tells of how Ezra, while sitting under an oak, heard the voice of God “out of a bush,” telling him that he would soon be taken away from men. He is told to set his house in order, to reprove his people, to comfort the lowly, to instruct the wise, and to renounce the life that is corruptible. Ezra expresses his readiness to do as commanded; but he asks who there will be to admonish those who are born after he is gone, for the world is in darkness and God’s Law is burnt.[547] Then Ezra himself proposes that he should re-write the Law “that men may be able to find the path, and that they who would live in the latter days may live” (xiv. 22). He is then commanded to prepare many tablets and to take five men with him who can write swiftly; “and when thou hast done, some things shalt thou publish openly, and some things shalt thou deliver in secret to the wise” (xiv. 26). Ezra does as he is commanded after having asked for the divine spirit to guide him; so that before he commences his work he is given a cup to drink from, full of water, but the colour of it like fire.[548] When he had drunk from this cup his heart poured forth understanding, and wisdom grew in his breast, and his spirit retained its memory. For forty days he dictated, and by the end of this time ninety-four books were written by the five scribes. Then he is commanded by the Most High to publish openly the first twenty-four books that had been written, so that they might be read by the worthy and the unworthy; but the last seventy he is told to keep in order to deliver them to “such as be wise” among his people. This Ezra does. Here the legend ends abruptly.

The twenty-four books refer to the canonical books of the Bible, “the seventy secret books included, we may infer, not only the book of _signs_ and the secret (apocalyptic) tradition associated with the name of Moses, but many other apocalyptic books as well.... Thus, according to the representation of our chapter, Ezra, i.e. the historical Ezra living in Jerusalem in the middle of the fifth century B.C., was the restorer not only of the canonical books of the Old Testament, but also of the large apocalyptic literature, including some apocalyptic books which detailed visions and revelations that had, ostensibly, occurred to himself.... This amounts to a claim that the apocalyptic tradition occupies an essential place in genuine Judaism. It claims for itself the great names of Moses and Ezra, ‘the second Moses.’”[549] Box suggests that the object of the publication of our book, and of associating it with the name of Ezra, was to uphold, or to re-assert, the authority of the apocalyptic literature, and thus gain for it “an officially recognized place within Judaism as part of the oral tradition.” That this was one of the objects for which the book was published seems highly probable when it is remembered that the Jewish religious authorities rejected the apocalyptic literature as a whole[550]; it was to be expected that the apocalyptists should make strenuous efforts to secure the recognition of books which, as they believed, recorded genuine tradition, and which in any case taught much that was edifying.

Like the apocalyptic literature in general, this story of a divine revelation accorded to Ezra to re-write all the sacred books which had been destroyed, enjoyed considerable recognition among the Church Fathers; it was known not only as included in our book, but as an independent tradition. For references to it in patristic writings see Bensly and James, _Op. cit._, pp. xxxvii. f.

* * * * *

Every reader of the Ezra-Apocalypse must, as he reads, be very soon struck by the many reminiscences of Pauline thought and teaching which it contains. But as the book is later than almost all the books of the New Testament this is not the place to deal with this important and fascinating subject; to those who might wish to pursue the study of the connection between 4 Esdras and Pauline teaching on such doctrines as the Fall and Sin, the Law, Election, Justification and Eschatology, etc., no better English book could be recommended than Thackeray’s _The Relation of St. Paul to Contemporary Jewish Thought_ (1900).

GENERAL INDEX

(_Pages printed in thick type indicate passages in which the subject in question is dealt with in detail._)

Aaron, 149, 150

_Abinu Malkenu_, 391

Abtinas, house of, 194

Abubus, 437

Achikar, 195

— the Wise, story of, 349 ff.

Achior, 373

Adam, 523

— and Eve, Life of, 218, 223

Adaptation of belief, 20

Additions to Daniel, =385-397=

— to Esther, =398-403=

— —, Authorship of, 403

— —, Date of, 403

Aesculapius, 396

Agrippa II, 521

Ahasuerus, 399

Akiba, Rabbi, 143, 192, 194

Alcimus, 430 f.

Alexander Balas, 419, 432

— Jannæus, 393

— the Great, 12 ff., 16, 17, 30, 33, 52, 69

— —, conquests of, 12 f., 29, 424

— —, division of his empire, 424

— Zabinas, 436

Alexandria, 17, 50, 458, 512

—, centre of Jewish Dispersion, 17

—, the Jews in, 53 f.

Allegorical interpretation of Scripture, 57

Allegorization of ancient myths, 22

Allegorizing of Greek myths, 57

Allegory, 230 f.

— in Proverbs, 72

Almsgiving, 361

—, means of atonement, 272 f.

Altars to unknown gods, 23

_Am-haarez_, 93

_Amidah_, 500 ff.

Amyrtæus, 51

Angelology in Apocalyptic Literature, 110

—, Jewish, 38, 39

— of the Essenes, =43= f.

Angels, 102

—, doctrine of, in Additions to Daniel, 301 ff.

—, —, Ecclesiasticus, 300 ff., 340

—, —, 2 (4) Esdras, 303 ff.

—, —, Esther, 302

—, —, Ep. of Jeremiah, 302

—, —, 2 Maccabees, 302 f.

—, —, Prayer of Manasses, 302

—, —, Tobit, 301

—, Sadducæan doctrine of, 147 f.

_Anima Mundi_, 86

Antiochus Epiphanes, 34, 35, 77, 134, 156, 423, 427, 481 f., 488, 493

— —, death of, 482

— —, his attempt to stamp out Judaism, 425 f.

— Eupator, 428, 432

— Sidetes, 437, 491

— the Great, 430

— VI, 420

— VII, 420

Antonines, The, 13

Apamæa, 437

Apocalypse of Moses, The, 218

Apocalyptic Movement, 40, =90-95=, 160

— —, beginnings of the, 90 ff.

— books, authorship of, 199 ff.

— —, Hebrew and Aramaic originals lost, 200

— Jewish, 90 f.

— Literature, 91, =198-223=

— —, doctrinal teaching of, =101-110=

Apocalyptic Literature, place claimed for in orthodox Judaism, 530

— — rejected by Pharisees, 199

— — teaching on Individualism, 102 f.

— — — Particularism, 103 f.

— — — Universalism, 103 f.

— —, Supernatural colouring of, 97 f.

Apocalyptists, The, =95-112=, 161, 205 f., 530

—, —, asceticism of, 101

—, —, claims of, 99

—, —, concerned with the future, 97

—, —, denunciations of, 97

—, —, determinism of, 98 f.

—, —, effects of teaching, 96 f.

—, —, inconsistency of teaching, 95 f.

—, —, loyalty to the Law, 99 f.

—, —, other-worldliness of, 99

—, —, prophets of the people, 96

—, —, religious conceptions regarding humanity, 105

—, —, their message, 96

—, —, universalistic attitude of, 101

—, —, upholders of the people’s faith, 97

Apocrypha books, dates of, 320

Apocrypha, Doctrinal teaching of the, =251-315=

—, meaning of, 183

—, traces of Greek influence in, =77-87=

Apocryphal and canonical books, 161 ff.

—, use of term, 187

—, — by Origen, 189

—, — Jerome, 191

_Apokryphos_, meaning of, 185 ff.

Apollonius, 425, 427, 434

Apollophanes, 486

_Apostolical Constitutions_, 407, 410

Apsu, 231

Arabia, 435

Aramaic _papyri_, 50 ff., 194 f., 349

— Targums, 193

—, the language of Egyptian Jews, 60

Areios, 418

Aristeas, letter of, 443

Aristotle, 15, 16, 17

Armour of God, The, 474 f.

Artaxerxes, 51, 400, 441 f., 448

Artaxerxes III (Ochus), 50

Ascalon, 30

Ascension of Isaiah, The, =219-220=

Asceticism, 344

— of the Essenes, 43

Asmodæus, 358

_Assidæans_ (see _Chassidim_), 125

Assimilation, faculty of, among the Jews, 58

Associations, religious, 23

Assouan (Syene), 58

Assumption of Moses, The, 218

Atheism, 73

Athens, 14

Athenians, 14

Atonement, death a means of, 342

Attalus II, king of Pergamum, 432

Attic Greek, 14

— ideals, 14

— sea-power, 14

Attitude towards religious beliefs, 21

Augustus, 53, 520

Aurelian, 512

Aureolus, 512

Authorship, function of, in ancient times, 200

Avesta, 133

Azariah, Prayer of, 386 ff.

—, —, when composed, 388 f.

—, —, liturgical character of, 389 f.

Azotus, 30

Babylonia, 38

Babylonian influence, 227, 231 f.

Bacchides, 430 f.

Badness of the Body, doctrine of, 84 f.

— —, Platonic doctrine of, 85

Balas, Alexander, 419, 432

Baptism of the Essenes, 45

Baruch, book of, =495-506=

—, —, _A Sage’s Words of Encouragement_ in, 303 f.

—, —, account of, 495 ff.

—, —, _Book of Confessions_ in, 497 ff.

—, —, component parts of, 497 ff.

—, —, contains liturgical material, 502 f.

—, —, contents of, 495 ff.

—, Greek Apocalypse of, 223

—, Syriac Apocalypse of, =222=

Bel and the Dragon, 386, =394 ff.=

Beliefs, intermingling of, 22

Ben-Sira, 116, 123, 124, 195

—, attitude towards Gentiles, 337 f.

—, autobiographical details, 326 f.

—, his claim to be an inspired writer, 325 f.

—, his house of instruction, 325, 328

—, his views on the sacrificial system, 339

—, his knowledge of the O.T., 324

—, his list of famous men, 165 ff.

Benedictions, 502 f.

_Bĕni Zadok_, 134, 154

_Berakah_, 500

Berenice, 521

Bethsura, 429

Bible, Hebrew, contents of, 162 ff.

—, the Greek (see Septuagint), 161

“Biblical” Greek, 15

Biography a science in the Hellenistic period for the first time, 19

Blindness, 367

Book of Jubilees, The, =216-218=

— of secret words of Moses, 218

Books, ancient Jewish, 194

—, heretical, 198

—, reading of in ancient times, 195

—, the seventy, 529

—, the twenty-four, 529

Brotherhood of man, 18

Burial of the dead, 358

Cæsarea, 30

Calendar, Jewish, Pharisaic and Sadducæan attitude towards, 150 ff.

Caligula, 460, 464, 520

Cambyses, 448

Canon, Hebrew, 162 ff.

—, Hebrew, formation of, =169-174=

—, idea of a, =161-169=

—, final fixing of, 173, =174-176=

—, meaning of the word, 162

— of Old Testament, origin of, 160 ff.

—, unknown to Ben-Sira, 167

—, — Ben-Sira’s grandson, 168 f.

Canonical and apocryphal books, 161 ff.

Canonicity, Josephus’ theory of, 171 f.

—, Rabbinical theory of, 172

Cardinal virtues, the four, 87, 458

Cendebæus, 437

Chæreas, 486

Chæronea, battle of, 14

_Chakamim_, 115, 116, 127, 233

_Chanukkah_, 428

_Chassid_, 42

_Chassidim_, 92, 93, 125 f., 203, 205, 257, 365, 427

—, creators of apocalyptic literature, 93

—, the spiritual ancestors of Pharisees and Apocalyptists, 93 ff.

Chijja, Rabbi, 194

Chislev, 490

Chlamys, 33

_Chokmah_, 233

Civitis, 521

Claudius, 520

Cleopatra, 434

Cœle-Syria, 29

Colonies, Greek-speaking, 15

Common meal of the Essenes, 45

Confession of sins, 500

Connection between _gānaz_ and _apokryphos_, 188 f.

Cosmology, Babylonian, 231

Cosmopolitanism, 18

Crete, 434

Critical faculty of the Greeks, 20

Crocodile’s liver, 367

Cup of inspiration, The, 529

Cynic philosophers, 18

Cyrus, 440

Daniel, 302

—, Additions to, =385-397=

Darius, 12, 51, 441

— II, 51

Darius’ bodyguard, story of the three young men of, 451 ff.

Dead, prayers for the, 489 f.

Death, means of atonement, 272, 342

Dedication, feast of, 428

—, 487, 490, 491 f.

Defile the hands, meaning of, 175 f., 177 ff.

Deified princes, 462 f.

Deities, national, 22

Demetrius I, 419, 429 f.

— II, 419, 433 ff.

— Nicator, 434

Demonology in Apocalyptic Literature, 110

— in Ecclesiasticus, 304

— in Tobit, 304 f.

—, Jewish, 38

_Didascalia_, 407, 410

Dispersion, The, 17, =49-54=

—, Eastern, 50

Divine Immanence, doctrine of, 57

— revelation accorded to Ezra, 530

Doctrine of God in Baruch, 258

— — 2 (4) Esdras, 258

— — 1 Maccabees, 257 f.

— — Wisdom, 259 f.

Doctrines, inter-relation of, 39

Dôk, 438

Domitian, 520

Dor, 437

Dositheus, 486

Dualism of the Essenes, 43

Ea, 231

Eagle Vision, The, 513 f., 517 ff.

Eastern Dispersion, 50

Ecclesiastes, 456 f.

—, canonicity disputed, 170

—, traces of Greek philosophy in, 74 ff.

Ecclesiasticus, an apologetic book, 327

— and the Ep. of St. James, 347 f.

—, author of, 322

—, A.V. and R.V. of, 331 ff.

—, compared with Tobit, 364 f.

—, date of, 327 f.

—, Hebrew manuscripts of, 329 f.

—, original language of, 329 f.

—, Pharisaic recension of, 333, 340 ff.

—, placed on “Index Expurgatorius,” 340

—, present form not intended to be final, 322 f.

—, Prologue to, 168 f., 459

—, Sadducæan standpoint in, 333 ff.

—, title of, 321 f.

—, traces of Greek influence in, 77 ff.

—, unity of authorship, 322

—, universalism in, 338

—, value of, for N.T. study, 345 ff.

Egypt, 12, 28

—, Jewish settlements in, 51

Ekron, 434

El, 394

Eleazar, 59

Election, 531

Elect One, The, 246

Elephantiné, 349, 353

Elephantiné _papyri_, 50 ff., 194 f.

Elijah, 289 f.

End, signs of the, 524

Enoch, the book of, =201-208=

—, —, authorship, 203 f.

—, —, component parts of, 202

—, —, dates of component parts, 202 f.

—, —, original language of, 207

—, —, teaching, 207 f.

—, Book of the Secrets of, =220-222=

Epheboi, 33

Ephraim, 435

Epicuræanism, 79, 135, 456, 460

Epicuræan teaching, 21 f.

— — on immortality, 75

— — in Ecclesiastes, 74 f.

Epicuræans not irreligious, 21

Epicuros, 21, 75

Epidaurus, 396

Epilepsy, 367

Epistle of Jeremiah, =506-508=

Eschatological signs, 524

Eschatology, Jewish, 38

Esdras, 1 (3), _see_ Greek Ezra

Essene baptism, 45

— communities, 45

—, meaning of, 42

— monotheism, 45

— teaching on the Resurrection, 44

Essenes, The, =41-46=

— and the Law of Moses, 45

—, asceticism of, 43

—, dualism of, 43

—, their angelology, 43 f.

—, their purifications, 45

—, their Sabbath observance, 45

Essenism a blending of the Mosaic and Hellenic spirit, 45

— a mystery-religion, 45

—, influence of Hellenism on, 42

—, un-Jewish in many respects, 42 ff.

Esther, 399

—, canonicity disputed, 170

Eternal seed-plant, The, 102

Ethical teaching of the Hellenistical period, 18 f.

Euergetes I, 328

— II, Physcon, 328, 422

Euhemerism, 458

Ezekiel, 31

Ezra, 28, 71, 92, 116, 118, 442, 450, 453, 529

—, divine revelation accorded to, 530

—, not mentioned in Ecclesiasticus, 340

—, opposition to, 121 f.

Ezra Apocalypse, The, =509-531=

— —, an Ezra Legend in, 513 f., 528 ff.

— —, contains reminiscences of Pauline thought, 530

— —, chaps. i. ii., 510 f.

— —, chaps. xv. xvi., 511 f.

— —, chaps. iii.-xiv., 512 ff.

— —, recognized by Church Fathers, 530

— —, Vision, first, 522 ff.

— —, — second, 524

— —, — third, 524 ff.

— —, — fourth, 526 f.

— —, title, 509 f.

Fables in ancient Jewish Literature, 230

Faith, traditional form of, 20

Fall, The, 474, 531

Fasting, 272, 361

Fatalism, 79

Fatalistic theory of the Stoics, 21

First Cause, Platonic teaching on, 458

Formless matter, creation of the world out of, 85

— —, Platonic and Stoic teaching concerning, 85 f.

Free-will, 336, 342, 412

Future life, 342, 362

— —, conception of, 499

— —, developed belief in, 24

— —, doctrine of, in Apocalyptic Literature, 107 ff.

— —, — in Baruch, 293

— —, — in Ecclesiasticus, 288 ff., 291 ff.

— —, — in 2 (4) Esdras, 293 ff.

— —, — in Judith, 290 f.

— —, — in 2 Maccabees, 292

— —, — Pharisaic and Sadducæan doctrine of, 146 f.

— —, — in Tobit, 290

— —, — in Wisdom, 298 ff.

Galba, 520

Gallienus, 512

Gamaliel I, 145

— II, 173

_Gānaz_, meaning of, 183 ff.

Gaza, 30

Gazara, 438, 482

Gehenna, 289

Genealogies, The roll of, 194

_Genizah_, 188 f.

God, conception of, by the Jews of the Dispersion, 57

—, —, in Wisdom, 465 f.

—, doctrine of, 39, 412

—, —, in Apocrypha, =254-260=

—, Pharisaic and Sadducæan doctrine of, 144 ff.

—, Philo’s doctrine of, 63

Gorgias, 428, 486

Goths, 512

Governance of the world, divine, 341

Grace and Free-will, doctrine of, in Ecclesiasticus, 278

— —, 2 (4) Esdras, 280 f.

— —, 1 Maccabees, 279

— —, 2 Maccabees, 280

— —, Tobit, 278 f.

—, divine, 336

Græco-Macedonian empire referred to in Daniel, 69

_Grammateia_, 40

Granicus, 12

Grateful dead man, story of the, 356 f.

Greek cities, 15

— culture, superiority of, 35

— fashions, 34

— festivals, fascination of, 32

— forms of thought, 15

— ideals, 15

— influence in Apocrypha, traces of, 77 ff.

— — in O.T., traces of, 68 ff.

— — on Jewish eschatology, 38

— — on Judaism, 252 f.

— —, signs of, in O.T. and Apocrypha, 40

— language, 14

— mind, tendencies of, 33

— model of local government, 30, 31

— philosophy, influence of, 28

— settlements in Palestine, 30

— words in Daniel, 70

— words hebraized, 35 f.

Greek Ezra, The, =439-454=

— —, and 2 Esdras 444 ff.

— —, chronological table of event in, 446 ff.

— —, The, contents, 440 ff.

— —, date of, 454

— —, historicity of, 446 ff.

— —, its relationship to the Hebrew Ezra, 442 ff.

— —, Massoretic text of, 449 f.

— —, purpose of, 450 f.

— —, title of, 439 f.

Greeks and “barbarians,” 17 f.

—, references to, in O.T., =68-70=

—, critical faculty of, 20

—, their ideal of wisdom, 19

—, their realism, 19

—, their sense of proportion, 18, 20

Guilds, religious, 23

Gymnasium, 32 f., 40

Habakkuk, 395

Hades, 289, 292, 523

Hadrian, 13, 521

Haggadic homiletics, 201

— literature, 380

Halakah, 201

Haman, 399

_Ha-Gilyônim_, 198

Hasmonæan high-priesthood, 423 f., 433

Hasmonæans, The, 411

Hebrew Bible, contents of, 162 ff.

— Canon, The, 162 ff.

— —, formation of, =169-174=

Hecatæus of Abdera, 41

Heliodorus, 302, 481 f., 489

Hellas, 14

Hellenic and Hellenistic, difference between, 12

— spirit, 13

— thought in book of Wisdom, 458

Hellenism, debased type in Syria, 40

—, good and bad effects of, 41

—, reaction against, 41

— in its religious aspect, =20-24=

—, result of spread of, 28

— in its secular aspect, =12-20=

Hellenistic Greek, 14 f.

Hellenistic influence, direct and indirect, 37 f.

— — on Palestinian Jews, 36

— — on religion, 54 ff.

— — reflected in Job, 73 f.

— — — Proverbs, 71 ff.

— — — the Psalms, 71

— — upon the Jews of the Dispersion, =49-67=

— — upon the Jews of Palestine, =27-48=

— Movement, The, =11-26=, 160 f.

— —, effect of, 24

— — a period of dissolution, 16

— party, 426

— period not one of irreligion, 21

— philosophy, development of into theology, 21

— Movement, roots of, 13

— spirit, 92 ff.

Hellenization of cities, 18

Hellenized cities, 22

Heraclides, 430

Heraclitus, 86

Hermes, 34

High-priestly party, 33 f.

Hillel, 132

—, school of, 170

Holofernes, 373, 375 f.

Hypostatization of Wisdom, 73, 226

Hyrcanus, John, 153, 422, 438

Hyrcania, transportation of Jews to, 50

Idolatry, 469, 472 f.

—, polemic against, 507

Idol-worship, 458, 507

Illumination, Feast of, 492

Illyrians, 14

Immanence, divine, doctrine of, 57

Immortality, 337

—, doctrine of in Wisdom, 83 ff.

—, Plato’s doctrine of, 84

— of the spirit, 107

— — soul, 39

Individual piety, 23

Individualism, 18, 31 f.

— in Proverbs, 71 f.

Individualistic tendency in Job, 73

Inspiration, the cup of, 529

Intermediate beings between God and man, 235 f.

— state, 110, 295, 300

Inter-relation of doctrines, 39

Ionians, 68

Ipsus, battle of, its indirect importance for the Jews, 29

Isaiah, book of, 105

Islam, 37

Issus, battle of, 12

Jabneh, Council of, 173 f.

Jamnia (Jabneh), 434

Jason, 34 f.

— the Cyrenian, 479, 484, 488

— —, his history, 480

Javan, 68, 69

Jedoniah, Jewish governor in Syene, 51

Jehoahaz, 51

Jeremiah, 51, 303

—, Epistle of, =506-508=

Jerome, 75

Jerusalem, 529

—, earthly and heavenly, 526 f.

Jewish alliance with Rome, 420 f.

— angelology, 38, 39

— Apocalyptic, 90

— books, ancient, 194

— Church, The, 105

— demonology, 38

— eschatology, 38

— Liturgy, 390, 391, 500, 502

— mercenaries, 51

— propaganda, 396 f.

Jews in Syene, 51 ff.

— of the Dispersion, their religious outlook, 55 f.

Job, individualistic tendency in, 73

—, book of, 73, 459

Jobel, 216

Jochanan ben Zakkai, 173

Jochanan, the son of Kareah, 51

John Hyrcanus, 414, 438

Jonah, book of, 105, 123

Jonathan, 416, 418

—, leadership of, 431

Jose, Rabbi, 170

Josephus on the Essenes, 42, 43, 44, 45

— — Jews of Alexandria, 54

— — Pharisees and Sadducees, 135 ff.

Josiah, 440

Jubilees, book of, 151

Judaism, 55

— affected by extraneous influences, 252

— as a religion affected by Hellenism, 36 f.

— of Alexandria, 477

—, orthodox, 487

—, traditional, in the Dispersion, 55

Judas the Maccabee, 411

— —, leadership of, 427 ff.

Judgement, The, 38, 295 ff., 525

—, day of, 103

Judith, author of, 378 f.

—, book of, =372-384=

—, contents of, 372 f.

—, character of, 372 f.

—, Hebrew form of, 380

—, in how far historical, 377 f.

—, story, variety of form, 379 f.

Julian, 13

Julius Cæsar, 520

Justice, reform in administration of, 393 f.

Justification, 531

Kabbalah, 163

Khons, tractate of, 357, 367

Knowledge, increase of, 16

—, departments of, 16

Koheleth (_see_ Ecclesiastes)

Ladder of Tyre, 435

Landmarks, Jewish historical, 366

Lasthenes, 419

Law, The, 165, 450, 503, 504, 525

— identified with Wisdom, 241, 244

—, Jews the people of the, 28

— of Moses venerated by the Essenes, 45

—, the oral, 338 f.

—, Pharisaic and Sadducæan doctrine of, 139 ff., 152 f.

—, Pharisaic teaching on in Ecclesiasticus, 343 f.

—, Rabbinical teaching on, the, 262, 265

—, doctrine of, in Baruch, 264 f.

—, doctrine of, in Ecclesiasticus, 260 ff.

—, —, 1 (3) Esdras, 264

—, —, 2 (4) Esdras, 265 f.

—, —, Judith, 263 f.

—, —, 2 Maccabees, 264

—, —, Tobit, 262 f.

—, —, Wisdom, 266 f.

Legalistic Movement, The, 160

Letter of Aristeas, 59

— of Purim, 403

Leucoma, 367

Levitical Impurity, 175, =177-182=

Lights, Feast of, 492

Little Genesis, 216

Liturgy, Jewish, 390, 391, 500, 502

Local government of Jewish cities, 31

Logos, 464

—, Philonian, 63 f., 464

Lucius, 422

— Calpurnius Piso, 423

— Quietus, 522

— Valerius, 422

Lydda, 435

Lysias, 428 f., 482

Maccabæan feasts, the two, 488

— revolt, 35

— rising, 76

— struggle, the, 161, 403, 482

— —, causes of, 424 f.

— —, history of, 423 ff.

Maccabees, first book of, =411-438=

—, —, authorship, 411 ff.

—, —, date, 413 f.

—, —, historicity, 415

—, —, literary character, 414 f.

—, —, original language, 414 f.

—, —, sources, 415 ff.

—, —, title, 411 ff.

—, second book of, =479-494=

—, —, date, 493

—, —, compared with 1 Maccabees, 482 ff.

—, —, contents of, 481 ff.

—, —, historical value of, 485 ff.

—, —, influence of on N.T. writers, 493 f.

—, —, integrity of, 490 ff.

—, —, origin of, 479 ff.

—, —, original language, 493

—, —, purpose of, 487 ff.

Macedonian empire, 14

Mæonius, 512

Makrīzī, 133

Man rising from the Sea, Vision of, 513 f., 515 ff.

Manasses, Prayer of, =404-410=

Manes, 133

Marisa, 486

Marriage avoided by the Essenes, 43

Martyrdom of Isaiah, The, 219

_Māshāl_, 227 f.

Masūdi, 133

Materialism, 469, 471 f.

Mattathias, his zeal for the Law, 426

—, leadership of, 424 ff.

Matter, Platonic idea of, 85

Mediterranean, 28

Megiddo, battle of, 440

_Megillath Semanim_, 194

_Megillath Sethārim_, 194

_Megillath Taanith_, 194, 380

_Megillôth_, 163 f.

Memphis, 51

_Memra_, 237

Merits of the fathers, 273 f.

— — —, doctrine of, 499

Merodach, 396

Messiah, 298, 516

Messiah, doctrine of, in Apocalyptic Literature, 105 ff.

—, —, Baruch, 283

—, —, Ecclesiasticus, 281 f.

—, —, 2 (4) Esdras, 283 ff.

—, —, 1 Maccabees, 282 f.

—, —, 2 Maccabees, 283

—, —, Tobit, 282

—, —, Wisdom, 285 ff.

—, Pharisaic and Sadducæan doctrine of, 148 ff.

—, pre-existence of, 106

Messianic Age, 298

— expectations, 226

— future, 38

— Kingdom, teaching of, in Apocalyptic Literature, 109

— Woes, 297

Metabolism of the elements, 86 f.

Michael, 39

Michmash, 431

Middle Ages, 17

Migdol, 51

Millennium, 221

_Minim_, 192 f.

Mishna, 35

Missionary propaganda among the Jews of the Dispersion, 56 f.

Mixed marriages among Israelites, 120

Modin, 413

Monotheism, 23

— of the Essenes, 45

Mordecai, 398 ff.

Moses, Apocalypse of, =222-223=

—, the second = Ezra, 530

Mucianus, 520

Mystery-religion, Essenism a, 45

Myths allegorized, 22

National deities, 22

Nebuchadnezzar, 50

Nehemiah, 92, 450

Neo-Pythagoreans, 42

Neo-Pythagorean philosophy, 13

_Nĕphĕsh_, 81, 83

Nero, 520

_Nĕshāmāh_, 82, 83

New Age, The, 524

Nicanor, 428, 430 f., 482

—, celebration of death of, feast, 487

Noph, 51

Numenius, 421 f.

Nymphidius, 520

Odenathus, 512

_Olam ha-bâ_, 97

_Olam ha-zeh_, 97

Onias, 303, 418

— III, 34

Oral Law, The, 338 f.

— tradition, 93, 530

Oriental influence on Judaism, 38

— elements absorbed by Hellenism, 40

— influences on the Jews, 41

Orphic Pythagoræan asceticism, 42

_Ostraka_, 15

Otho, 520

“Outside” books, 198

Ozias, 374 f.

Paganism renovated, 13

_Palæstra_, 34

Palestine, Eastern, 30

—, political life of, 31

Palmyra, 512

_Papyri_, 15, 50 ff., 194 f., 349

Paradise, 523

Parseeism, 38

Parthians, 436

Particularism, 103 f., 122, 160

Pathros, 51

Paul, St., influenced by Wisdom, 474 ff.

Pentateuch, translation of, into Greek, 59

Pentecost, Feast of, 487

People of the land, The, 206

Perdiccas, 424

Persecution, 469, 473 f.

Persian influence on Essene belief, 44

— — on Judaism, 252 f.

— kings, list of, 446

Personal religion, 256

— responsibility, sense of, 32

Personalities of striking character during the Hellenistic period, 19

Personification of Wisdom, 235

Pessimism in 2 (4) Esdras, 525 f.

_Petasus_, 34

Pharisaic recension of Ecclesiasticus, 256 f.

— and Sadducæan parties, 91 ff.

Pharisaism, 456

Pharisee, meaning of term, 130 ff.

Pharisees, =130-159=, 203 f., 393, 412, 453 f.

— reject Apocalyptic Literature, 199

— and the Canon, 174 f.

— different from Scribes, 127

—, party of religious progress, 154

— and Sadducees, doctrines of, 139 ff.

—, sources of information concerning, 135 ff.

Pharaoh Necho, II, 51

Pharos, island of, 59

Plato, 17, 73, 458

Platonic philosophy, 13

Philip, the friend of Antiochus Epiphanes, 429

Philip of Macedon, 14

Philo, =61-65=, 458, 463 f., 493

—, his account of the Essenes, 42

—, his doctrines due to Greek influence, 65

—, his doctrine of God, 63

— —, the Logos, 63 f.

— —, Sin, 64 f.

— on the Jews of Alexandria, 54

—, philosophy of, 63 ff.

Philometor, 328

Philosophical teaching of the Hellenistic period, 18

Philosophy, 16

Piety of individuals, 23

Pious ones, 93, 257

— — in the Psalms, 71-74

Piso, 520

Politics, 23

Polybius on the Hellenes, 20

— and the importance of the individual, 19

Pompey, 413

Posidonius, 41

Praise, 500

Prayer, 361

— of Manasses, =404-410=

— —, date of, 409 f.

— —, origin of, 405 ff.

— —, original language of, 410

— —, writer of, 410

Prayers for the dead, 489

Pre-existence of the soul, Platonic doctrine of, 82

— —, doctrine of, in Wisdom, 80 ff.

Pre-existing matter, doctrine of, 458

Prologue to Ecclesiasticus, 124 f., 459

Proverbs, allegory in, 72

—, individualism in, 71 f.

—, marks of Hellenistic influence in, 71 ff.

—, universalism in, 72

Proverbs in ancient Jewish Literature, 228 f.

Providence, doctrine of, 458

Psalms of Greek and Maccabæan eras, 70 f.

—, Greek influence in some, 70, 71

— of Solomon, =214-216=, 505 f.

Psametik I, 51

Pseudepigrapha, The, 189, 191, =200-223=

_Psychē_, 81

Ptolemaic armies, Jewish soldiers in, 29

Ptolemais, 30, 432, 434

Ptolemy, house of, 28 f.

Ptolemy I, 462

Ptolemy II, (Philadelphus), 59

Ptolemy VI, (Philometor), 59, 434

Ptolemy, Antiochus Epiphanes’ general, 428

Pur, 400

Purifications of the Essenes, 45

Purim, Feast of, 487

Pythagoræans, 135

Rabbinical literature, 39

— sources on Pharisees and Sadducees, 137 ff.

Races, intermingling of, 22

Ram’s horn, 216

Ramathaim, 435

Raphael, 301, 359, 360, 363

Raphia, 30

Realism of the Greeks, 19

Reform in administration of justice, 393 f.

Relationship between God and men, 341 f.

Religious associations, 23

— liberty secured by the Maccabees, 431

— syncretism, 22 f.

— —, results of, 23

_Renaissance_, 17

Repentance, 342 f., 476

Resurrection, 292, 296, 298, 300, 337

—, advanced teaching on, in 2 Maccabees, 489 f.

— of the body, 39, 107

—, doctrine of, 39 f.

—, Essene teaching on, 44

— of the soul, 38

— of the spirit, 110

Retribution, doctrine of, in Apocalyptic Literature, 108

Rome, embassy to, 416

Roman alliance with the Jews, 420 f.

— empire, 13

_Ruach_, 82

Sabbath, 412, 487

— observance of the Essenes, 45

Sacrificial system, 226, 339

— —, importance of, minimized, 58

Sadducæan and Pharisaic parties, 91 ff.

— literary activity, 156 ff.

Sadducæanism, 456, 500, 501 f.

Sadducee, meaning of term, 132 ff.

Sadducees, =130-159=, 203 f., 334, 393, 412, 453 f.

— and politics, 153 f.

—, friends of Hellenistic culture, 154

— and Pharisees, doctrines of, 139 ff.

—, sources of information concerning, 135 ff.

Samaria, 49, 50

—, Macedonian settlers in, 30

Samaritans, The, 120, 441

Sanhedrin, 145

Salathiel Apocalypse, The, 513 f.

Sapor I, 512

Sargon, 49

—, inscription of, 50

Sassanidæ, 512

Scepticism, 20, 469 f.

Sciences, differentiation of, 17

Scribe in Ecclesiasticus, 123 f.

Scribe, the ideal in Ecclesiasticus, 324

Scribes, The, =113-119=, 161

— as lawyers, 126 f.

— different from Pharisees, 127

— in existence before the Exile, 114 f.

—, O.T. _data_ concerning, 113 ff.

— and Scripture, 126

—, two types of, 115, 116, 124

Scythians, 512

Secrets of Enoch, Book of the, =220-222=

Seleucid era, 491

Seleucidæ, 153

Seleucus, 34

—, his treatment of the Jews, 29

Seleucus IV (Philopator), 430

_Selichah_, 500

Semi-divine beings, 39

Sense of proportion a Hellenic _trait_, 18, 20

Separateness, 131

_Sepharim hachizônim_, 192, 198

Septuagint, The, 11, 15, =58-61=

—, far-reaching influence of the, 61

Seven heavens, doctrine of, 221 f.

Seventh heaven, 83

Shammai, school of, 170

_Shema_, 503

_Shemoneh Esreh_, 391

Sheol, 40, 290 ff.

Sheol-conception, 109

Sibylline Oracles, The, =208-210=

_Sifre hamînîm_, 192

Simeon, the high-priest, 328

—, Rabbi, 170

Simon ben Shetach, 393

— the son Onias, 167

— the Maccabee, 413, 414, 418, 421

—, leadership of, 436 ff.

—, murder of, 438

Sin, 523, 531

—, atonement for, 271 f.

—, doctrine of, in Baruch, 274

—, —, Ecclesiasticus, 267 ff.

—, —, 1 (3) Esdras, 274

—, —, 2 (4) Esdras, 274 ff.

—, —, 2 Maccabees, 274

—, —, Prayer of Azariah, 273

—, —, Prayer of Manasses, 273 f.

—, —, Tobit, 273

—, —, Wisdom, 276 f.

—, Philo’s doctrine of, 64 f.

Sisinnes, 441

_Sôfēr_, 113, 114

_Soferim_, 340

Solomon, 227, 456

—, Psalms of, 505 f.

_Sōma_, 81

Song of Songs, canonicity disputed, 170

Song of the Three Children, 386, 390 ff.

_Sophia_, 226

Sophists, 13

Spartans, 416 ff.

Spiritual body, 107

State processions, 33

Stoic enumeration of the human senses, 79

— philosophers, 18

— philosophy in Wisdom, 86 f.

Stoics, 19, 21, 135, 458

—, fatalistic philosophy of, 79

—, teaching of in Ecclesiastes, 74

Strabo on the Jews, 53

Superhuman beings, 39

Susanna, Story of, 386, 391 ff.

Syene, Jewish military colony in, 51

Syncretism, 22 f., 37, 38

— and the Jews of the Dispersion, 57

Syria, 12

Syrian slaves, 69

— throne, claimants to, 431 f.

Tabernacles, Feast of, 487, 491

Taboo, 178 ff.

Tahpanes, 51

Targums, 193

Tarphon, Rabbi, 192

_Tehom Rabbah_, 232

Teman, 497

Temple, The, 487

— Liturgy, 503

— not entered by the Essenes, 44

—, offerings sent to, by the Essenes, 44

—, profanation of, 482

Tendencies in pre-Maccabæan era, 91 f.

Testament of Moses, 218

Testament of the XII Patriarchs, The, =210-214=

_Tenak_, 162

Thebes, 14

Theodosius, 13

Thracians, 14

_Tiamat_, 396

Tiberius, 520

—, edict of, regarding the Jews, 53 f.

—, Alexander, 520

Timotheus, 486

Tishri, 491

Titles of books, false, the reason, 200 f.

Titus, 520

Tobit, book of, =349-371=

—, compared with Ecclesiasticus, 364 f.

—, contents of, 357 ff.

—, doctrinal development in, 363 ff.

—, date of the book of, 365 f.

—, for whom written, 366

—, integrity of, 366

—, original language of, 367 f.

—, place of origin of, 366

—, relationship to story of Achikar the Wise, 353 ff.

—, religious standpoint of the writer of, 360 ff.

—, value of for N.T. study, 368 ff.

Tolerance, 22

Torah identified with Wisdom, 78 f.

Trajan, 522

Transcendence, divine, 39

Truth, 452

Tryphon, 435 f.

Tubieni Jews, 486

_Tyche_, 23

Tyre, Ladder of, 435

Uncanonical books, =183-223=

— —, reading of, 192 ff.

Universalism, 122, 161

— in Ecclesiasticus, 338

— in Proverbs, 72

— in Tobit, 362

Unknown gods, 23

Uriel, 523

Vespasian, 520

Vindex, 520

Vision of the Man rising from the Sea, 513 f., 515 ff.

— of Isaiah, The, 219

Visions in 2 (4) Esdras, their teaching, 527 f.

— —, eschatological teaching in, 528

Visitation of the sick, 347

Vitellius, 520

_Widdui_, 500

Wisdom, 72, 496 f., 504

— abiding among men, 242 f., 246

— in the book of Job, 238

— in the book of Proverbs, 236

— and the Creation, 237 f.

—, conception of in Job, 74

—, divine origin of, 243

— of Ea, 231

— in Ecclesiastes, 238 ff.

— in Ecclesiasticus, 240 ff.

— existent before the Creation, 241, 244

—, fountain of, 496

—, Hebrew conception of, 226 ff.

—, hypostatization of, 226

—, —, in Proverbs, 73

—, ideal of, among Greeks, 19

— identified with the Holy Spirit, 244

— — Law, 241, 244

— — Torah, 78 f.

— — the Word, 244

— as intermediary, 259

— of Israel, superiority of, 338

—, Jewish conception of, 233 ff.

—, Jewish superior to Greek, 243

— Literature, The, =224-250=

—, nature of, 245

—, personification of, 235, 242, 246

—, takes the place of angels in book of Wisdom, 304

—, teaching on, in Apocalyptic books, 245 ff.

Wisdom, authorship of, 455 ff.

—, —, composite, 464 ff.

—, book of, =455-478=

—, —, date, 459 ff.

—, —, Greek philosophy in, 458

—, —, influence of, on St. Paul, 474 ff.

—, —, personality of author, 457 f.

—, —, purposes of, 469 ff.

—, —, title, 455 f.

—, —, traces of Greek influence in, 80 ff.

—, —, written in opposition,

—, —, to Ecclesiastes, 456 f.

Word, The, 237

Worm, 289

Xenophon, 14

Xerxes, 51

_Yeshibah_, 195

_Yetzer_, 336

_Yetzer-ha-ra’_, 275, 276

Zabinas, Alexander, 436

_Zaddūkim_, 132 f., 204

Zadok, 134, 135, 148, 149, 150, 340

—, the son of Ahitub, 113

—, sons of, 33

Zadokite Fragments, The, 135, 140, 145, 147, 149, 151, 152

Zealotism, 218

Zend, 133

Zeno, 19, 21

Zenobia, 512

Zerubbabel, 120, 441, 452 f.

_Zindīk_, 133

Zoroaster, 186

Zoroastrianism, 133, 252

INDEX OF PASSAGES FROM THE OLD TESTAMENT

PAGE GENESIS

i., 237

ii. 7, 75, 83

x. 2, 68

xvi. 1 ff., 148

xxviii. 10, 148

EXODUS

i.-xii., 216

xiv. 19, 304

xix. 6, 148

“ 22, 180

NUMBERS

v. 1-3, 178

xix. 11-13, 16 ff., 358

xx. 16, 148

xxii. 22 ff., 148

LEVITICUS

vi. 24-28, 175

“ 27-30, 178

xi. 32, 180

“ 32-40, 178

xiv. 1 ff., 178

xv. 1 ff., 178

xvi. 26-28, 178

xviii. 19, 178

xxv., 216

DEUTERONOMY

iv. 6, 233

xviii. 18, 282

xix. 19, 393

xxi. 10-14, 178

xxiii. 18, 180

xxxiii. 1, 300

JUDGES

ix. 8-15, 229, 230

1 SAMUEL

x. 12, 228

xxiv. 13, 228

xxv. 29, 83

2 SAMUEL

v. 8, 228

viii. 17, 113

xii. 1-4, 230

xx. 18, 228

“ 25, 113

1 KINGS

iv. 30, 231

“ 30-34, 227

“ 32, 166

x. 1-9, 227

xvii. 17-24, 290

2 KINGS

xii. 11, 113

xiv. 9, 230

xvii. 6, 50

“ 23, 50

xviii. 11, 50

“ 18, 113

xxiii. 29-34, 51

xxiv., xxv., 377

xxiv. 12-16, 497

“ 14-16, 50

xxv. 9, 497

“ 11-21, 50

“ 19, 114

“ 22, 377

1 CHRONICLES

i. 5-7, 68

ii. 55, 118

v. 27-41, 134

vi. 4-15, 148

“ 50-53, 148

xv. 11, 134

xvi., 134

“ 4, 5, 167

xxi. 15, 16, 304

xxiv. 6, 148

2 CHRONICLES

xiii. 22, 193

xxiv. 11, 113

“ 17, 193

xxxiii. 6, 408

“ 11, 407

“ 12, 13, 405

“ 18, 19, 405, 407

xxxiv. 13, 119

xxxv., xxxvi. 1-21, 440

xxxvi. 17-21, 446

“ 22, 23, 440 f.

EZRA

i. 1 ff., 446

“ 1-11, 440 f.

ii. 1-iv. 5, 24, 441

“ 39, 120

“ 61-63, 120

iii. 8 ff., 446

iv. 1-5, 24, 120, 446 f.

“ 6-23, 446 f.

“ 7, 193

“ 7-24, 441 f.

v. 1-vi. 22, 441

vi. 1 ff., 447

“ 13 ff., 447

vii-x., 449

“ 1-x. 44, 441 f.

“ 1 ff., 447

“ 6, 116, 118

“ 10, 28, 116

vii. 11, 12, 21, 117

“ 25, 117

ix. 1, 2, 28, 120

x. 11, 17, 28

“ 15, 121

“ 18-44, 121

NEHEMIAH

i. 1-7, 72, 447

ii. 1 ff., 447

“ 19, 120

iv. 1 ff., 120

vi. 10-14, 121

“ 17, 19, 121

vii. 6-73, 441

“ 73-viii. 22, 442, 447, 449

viii.-x., 117

“ 2, 3, 117

“ 7-9, 117

“ 8, 118, 132

“ 13-15, 117

x. 28 ff., 122

xiii. 4 ff., 122

“ 15 ff., 122

“ 23, 24, 121

xiv. 28, 121

ESTHER

ii. 21-23, 400

iii. 7, 399

“ 12, 114

“ 13, 401

iv. 16, 402

v. 1, 2, 402

“ 3 ff., 402

viii. 8 ff., 402

“ 9, 114

“ 12, 402

ix. 24-32, 400

“ 31, 402

JOB

v. 1, 300

ix. 12-19, 459

xi. 5, 6, 238

xv. 8, 238

“ 15, 254

xxviii. 12-14, 246

“ 12-28, 74, 238

“ 28, 234

xxxviii. 12-28, 249

PSALMS

xviii., 287

xxxiii. 6, 9, 237

xxxvi. 6, 232

xlv. 2, 114

lxxxix. 7, 300

xc.-cl., 70

xc. 4, 221

civ. 1 ff., 4, 301

cxi. 6, 234

cxv. 4-8, 507

cxix. 97, 263

cxlviii. 5, 237

cxlix. 1-9, 125

PROVERBS

i.-ix., 71, 74

“ 7, 234

ii. 17-19, 72

viii. 4, 71

viii. 15, 16, 17, 72

“ 22-31, 73, 236, 237

“ 26-30, 232

“ 31-36, 242

ix. 1-6, 242

“ 4-6, 71

“ 10, 234

xv. 33, 234

xxii. 24, 236

ECCLESIASTES

i. 11, 457

“ 13, 240

“ 13-18, 239

ii. 11, 457

“ 13-16, 239

“ 16, 457

“ 23, 24, 457

iii. 1-8, 74

“ 18, 19, 74

“ 19, 22, 457

v. 1, 18, 457

vi. 3-8, 240

“ 12, 457

vii. 11, 12, 240

“ 25, 240

viii. 1, 240

“ 8, 457

ix. 1 ff., 16, 240

“ 2, 7, 8, 75, 457

“ 5, 240, 457

“ 13-16, 239

xii. 7, 457

“ 11, 12, 193

“ 12, 168

“ 17, 74

ISAIAH

ii. 4_a_, 286

iii. 10, 459

iv. 5, 6, 286

v. 1-4, 230

ix. 12 (Septuagint), 69

xi. 2, 233

“ 11, 51

xix. 11-15, 231

xxiv. 14, 15, 69

xxviii. 5, 6, 286

xl. 10, 286

xliv. 20, 459

xlix. 9-19, 507

“ 23, 286

lix. 16, 17, 286, 475

lxii. 3, 286

lxvi. 19, 69

“ 20, 516

JEREMIAH

viii. 9, 10, 114 f.

x. 1-16, 507

xviii. 18, 114, 233

xxvi. 16 (Septuagint), 69

xxix. 1, 4 ff., 506 f.

xxxiii. 29, 229

xxxv. 6-10, 119

xxxvi., 114 f.

“ 10-12, 119

xxxix., xl., 377

xl. 5, 377

xlii., xliii., 51

xliv. 1, 51

l. 35, 231

li. 57, 231

lii. 15, 28-30, 50

“ 25, 114

EZEKIEL

xiv. 20, 167

xvii. 3-8, 231

xviii. 2, 229

xxiv. 3-5, 231

xxvii. 9, 13, 68

xxxvi. 1-10, 231

xlii. 16-19, 162

xliv. 15 ff., 148

“ 19, 180

DANIEL

iii. 5, 7, 10-15, 70

“ 23, 24, 386 f.

v. 13 f., 497

“ 26-28, 119

viii. 21, 69

ix. 4-19, 389, 498

x. 20, 69

xi. 2, 69

xii. 4, 9, 186

HOSEA

viii. 7, 229

xiv. 10, 233

JOEL

iii. (Hebr. iv.) 6-8, 68

HAGGAI

i., ii., 453

“ 12, 14, 454

ii. 2, 4, 454

“ 10 ff., 123

“ 11-13, 175

ZECHARIAH

iv., 453 f.

“ 6, 453

MALACHI

i. 10-16, 122

iv. 6, 346

INDEX OF PASSAGES FROM THE APOCRYPHA

PAGE ECCLESIASTICUS

i. 1, 240

“ 1-20, 346

“ 4, 241

“ 12, 256 f., 306

“ 14, 234, 278

“ 15, 242

“ 15, 20, 27, 234

“ 26, 78, 242, 347

iii. 30, 272

iv. 1-6, 348

“ 17, 242

“ 26, 348

v. 9-vi. 1, 323

“ 11, 347

“ 13, 14, 348

vi. 5-17, 323

“ 19, 348

“ 28-31, 242

vii. 17, 289

“ 18, 323

“ 29-31, 361

“ 35, 36, 347 f.

viii. 3, 348

“ 5, 267

“ 12, 13, 323

x. 11, 288, 337

xi. 14, 343 f.

“ 19, 346

xii. 7, 82

“ 8-18, 323

“ 18, 347

xiv. 1, 348

“ 14, 20, 459

“ 20-xvi. 23, 322 f.

xv. 1, 123, 241, 260

“ 11, 12, 79

“ 11-13, 268, 309, 347

“ 14-17, 336

xvi. 1-5, 323

“ 17-23, 335 f.

“ 19, 341

xvii. 4, 79

“ 9, 167

“ 17, 279, 342

“ 22, 343

“ 20, 257, 306

“ 26_a_, 257

“ 27, 28, 288, 337, 363

“ 31, 270

xviii. 1-14, 362

“ 2, 341

“ 8-14, 338

“ 15-18, 361

“ 21, 343

“ 22, 272, 291, 342

xix. 5, 344

“ 16, 348

“ 17, 291, 342

“ 20, 241, 261

xx. 2, 343

“ 31, 279, 342

xxi. 2, 3, 269

“ 9, 10, 289

“ 10, 291

“ 11, 241

“ 27, 28, 269

xxii. 3-6, 323

“ 11, 288

“ 19-26, 323

“ 27, 267

xxiii. 3 ff., 267

“ 7-15, 323

“ 8, 271

“ 27, 341

xxiv. 3, 241

“ 5, 232

“ 6-16, 338

“ 7 f., 262

“ 7-12, 242, 308

“ 9, 241

“ 12, 262

“ 19, 20, 242

“ 23, 256, 260, 341

“ 23, 25, 241

“ 30-32, 167

“ 30-34, 325

“ 33, 34, 167

xxv. 24, 269

“ 28, 348

xxviii. 2, 346

“ 6, 261, 363

“ 10, 346

“ 11, 12, 348

“ 13-26, 323

“ 16-18, 348

xxix. 1-20, 323

“ 19, 344

“ 21-28, 323

xxx. 17, 288

“ 21-25, 79

xxxi. 3, 346

“ 8, 260

“ 21-23, 261, 272

“ 25, 26, 262

“ 31, 272

xxxii. 3-8, 80

“ 15-17, 339

“ 15-24, 261

xxxiii. 13-15, 309, 336 f.

“ 16-18, 325

“ 19-23, 323

xxxiv. 8, 125

“ 10-12, 326

“ 18-26, 339

“ 22, 348

“ 25, 26, 362

xxxv. 1-3, 339

“ 1-11, 361

xxxvi. 1-5, 338

“ 13-15, 268

“ 17, 338

xxxvii. 1-6, 323

“ 3, 268

“ 17, 18, 336

xxxviii. 11, 272

“ 13, 288

“ 16-23, 337

“ 24-xxxix. 3, 324

xxxix. 1-3, 324, 326

“ 1-11, 123

“ 4, 326

“ 6, 278

“ 12 ff., 325

“ 18-31, 315, 304

xl. 11, 363

xli. 3, 4, 337

xlii. 2, 261

“ 15, 237

“ 15-xliii., 254, 306

“ 16, 254, 300, 314, 364

xliii. 26, 301, 364

“ 28-32, 255

xliv.-l., 165

“ 24, 324

“ 16, 343

“ 20, 261

xlv. 5, 165

“ 5, 17, 261

“ 14-16, 361

“ 23, 273

“ 23-25, 149

xlvi. 1, 165

“ 11, 12, 13, 165

“ 14, 261

“ 19, 288

xlvii. 2-7, 8-10, 17, 20, 166

“ 22, 281

xlviii. 3, 348

“ 5, 291

“ 11, 289 f.

“ 24, 165

xlix., 328

“ 4, 165

“ 6, 8, 10, 166

“ 9, 166, 459

l. 1 ff., 167, 328

“ 29, 167, 195

li. 1-12, 326 f.

“ 12, 281, 340, 391

“ 13, 326

“ 23-28, 325

TOBIT

i.-iii., 357 f.

“ 3, 356, 370

“ 3-iii. 6, 368

“ 6, 263

“ 6-8, 360 f.

“ 7, 263

“ 21, 22, 354

ii. 1, 263

“ 1-9, 361

“ 5, 263

“ 8, 362

“ 11-14, 358

iii. 1-6, 290, 358

“ 6, 363

“ 7, 301

“ 8, 17, 304 f., 364

“ 10, 11, 363

“ 16, 17, 301, 305, 359, 363

iv.-xi., 359

iv. 3, 263

“ 3-21, 359

“ 5, 278

“ 6-11, 262 f.

“ 7, 8, 9, 369 f.

“ 10, 273, 290, 355, 361, 363 f.

“ 12, 355, 370

“ 15, 369 f.

“ 16, 361, 370

“ 17, 18, 355 f.

“ 19, 271

“ 21, 370

v.-vi. 2, 359

“ 13, 263

vi. 2-9, 359

“ 3, 366

“ 7-9, 14, 16-18, 364

“ 10-18, 301, 360

“ 12, 263

“ 17, 305

vii., viii., 360

vii. 13, 14, 263

viii. 2, 3, 364

“ 3, 305, 370

“ 5, 363

“ 15, 301, 314

ix., 360

x. 1-7_a_, 360

“ 7_b_-xi. 8, 360

xi. 14, 363

“ 18, 354

xii.-xiv., 360

“ 6, 363

“ 7, 356

“ 8, 262, 361

“ 8-10, 369

“ 9, 273, 363 f.

“ 10, 370

“ 12, 301, 370

“ 12-14, 363

“ 15, 301, 363

xiii. 1-8, 365

“ 2, 290, 363

“ 3, 4, 366

“ 6, 366, 370

“ 7-11, 362

“ 7-18, 282

“ 16-18, 370 f.

“ 18, 363

xiv. 3-7, 365

“ 4-6, 282, 362

“ 4, 15, 356

“ 6, 255

“ 10, 354

JUDITH

i. 9, 372

ii. 1 ff., 377

“ 21-iii. 10, 373

iv. 1-8, 373

“ 2, 3, 377, 381

“ 6-8, 377

“ 9-15, 381

“ 13, 381

v., vi., 373

“ 19, 381

vii., 374

viii., 374 f.

“ 5, 6, 263, 381

“ 20, 21, 24, 381

“ 31, 381

ix. 1, 8, 13, 14, 381

x.-xii. 9, 376

“ 3, 5, 381

xi. 12, 13, 263 f.

“ 12-15, 17, 381

xii. 1-9, 19, 381

xii. 6, 7, 9, 381

“ 10-xiii. 10, 376

xiii. 3, 4, 7, 10, 381

“ 6, 162

“ 11-xv. 13, 377

xiv. 10, 381

xvi. 2-17, 264, 308, 377

“ 17, 290, 381

“ 18-25, 377

“ 18, 264

“ 20, 24, 381

THE ADDITIONS TO THE BOOK OF DANIEL

_Pr. of Azar._

1, 23-27, 386

2-22, 386 ff.

5, 9, 388

12, 273

14, 15, 389

26, 27, 301

_Song of Three Children._

28, 390

64-68, 390

_Susannah._

44, 45, 301 f.

45, 394

55, 59, 62, 302

62_a_, 393

_Bel and the Dragon._

28, 32, 397

33-39_a_, 397

34-39, 302

39_b_, 41, 397

THE ADDITIONS TO ESTHER

x. 4-13, 402 f.

“ 4-xi. 1, 402 f.

xi. 1, 403

“ 2-xii. 6, 400

xiii. 1-7, 400 f.

“ 8-17, 401

“ 8-xiv. 19, 401 f.

“ 18, 401

xv. 1-16, 402

“ 13, 302

xvi. 1-24, 402

PRAYER OF MANASSES

4, 7, 13, 409

8, 273, 409

8-13, 274

10, 407

12, 291

15, 302

1 MACCABEES

i. 1-9, 424

“ 10-64, 486

“ 10-ii. 70, 424 ff.

“ 11 f., 32, 76

“ 11-15, 388 f.

“ 13, 77

“ 15, 425

“ 20, 21, 425

“ 20-24, 398

“ 41-64, 398

“ 43, 426

“ 43, 44, 125

“ 44-49, 425 f.

ii. 4, 6, 411

“ 41, 412

“ 44-47, 427

“ 52 ff., 412

“ 54, 149

iii. 1-ix. 22, 427 ff.

“ 18 ff., 257, 306, 412

“ 25, 26, 427

iv. 1-24, 415

“ 10 ff., 258, 412

“ 46, 282

v. 1-68, 485

“ 10-13, 416

“ 15, 416

vi. 8-17, 491

“ 14, 15, 429

“ 28-54, 415

“ 49, 50, 485

“ 56, 429

vii. 1 ff., 485

“ 12, 13, 125

“ 26-50, 415

“ 50, 430

viii. 23-32, 420 f.

“ 32, 430 f.

ix. 1-22, 415

“ 22, 416

“ 23-xii. 53, 431 ff.

“ 32-53, 415

“ 43 ff., 46, 412

“ 43-49, 431

“ 54-57, 134

“ 58-73, 432

“ 73, 431

x. 4, 433

“ 18-20, 419

“ 25-45, 419

“ 26-45, 433

“ 30-37, 419 f.

“ 48 ff., 433

“ 59-66, 415

“ 89, 434

xi.-xiii, 418 f.

“ 21, 35

“ 37, 416

“ 57, 420

xii. 1-5, 416

“ 6-18, 416, 421

“ 7-9, 418

“ 10, 13, 417

“ 14-18, 417

“ 15, 419

“ 20-23, 418

xiii. 1-xvi. 24, 436 ff.

“ 25, 30, 413

“ 29, 421

“ 36-40, 420, 436

xiv. 4-15, 414

“ 5, 421

“ 16, 421, 422

“ 17-23, 422

“ 18, 27, 48 f., 416, 418

“ 20-22, 421

“ 24, 421

“ 27-47, 418

“ 30, 35, 134

“ 41 ff., 134, 282 f., 433

xv. 6-21, 422 f.

“ 9, 10, 437

“ 27, 437

xvi. 14-17, 438

“ 22, 24, 438

“ 23, 24, 413, 416

1 (3) ESDRAS

i. 1-58, 440

ii. 1 ff., 447, 448

“ 1-15, 440 f.

“ 15-25, 447, 448

“ 16-30, 441 f., 448

iii. 1-12, 451

“ 1-v. 6, 441 ff., 445, 447, 451 ff.

“ 13-17, 451

“ 17_b_-24, 451 f.

iv. 1-12, 452

“ 13, 453

“ 13-57, 452 f.

“ 29 ff., 443

“ 58-63, 453

v. 1-6, 453

“ 4-6, 441

“ 7-73, 441, 447

vi. 1-vii. 15, 441

viii. 1 ff., 448

“ 1-ix. 36, 441 f.

ix. 37-55, 442

THE BOOK OF WISDOM

i.-xi. 1, 259

“ 1, 467

“ 1-5, 281

“ 4-7, 244

“ 6-11, 470

“ 7, 86

“ 12 ff., 84, 277 f.

“ 12-16, 280 f.

“ 13-15, 468

“ 15, 84

ii.-v., 462

“ -xi., 465

“ 1-9, 457

“ 1-20, 470

“ 7-9, 471 f.

“ 10-20, 460 ff.

“ 12, 266 f., 459

“ 15, 462

“ 21-24, 471

“ 23, 24, 474, 477

“ 24, 305

iii. 1, 9, 284

“ 1-9, 285, 298 f., 471

“ 8, 285, 299, 474

“ 10 ff., 299, 471 f.

iv. 1, 237

“ 19, 300

“ 20, 472

v., 468

“ 1-14, 299, 472

“ 2, 300

“ 15 ff., 286 f., 299 f.

“ 17-20, 474 f.

vi. 1, 467

“ 2, 462

“ 4, 267

“ 5-9, 460

“ 17-20, 471 f.

“ 19, 84

vii.-ix., 469

“ 17, 475

“ 19, 20, 80

“ 22-24, 86, 458

“ 22-viii. 1, 465, 468, 477

“ 25, 26, 243

“ 27, 86, 259

viii. 1, 86

“ 1, 8, 259

“ 4, 244

“ 6, 465

“ 7, 87, 458

“ 17, 18, 298

“ 19, 458

“ 19, 20, 277

ix. 1, 2, 4, 17, 244

“ 1-6, 468

“ 6, 243 f.

“ 10, 11, 259

“ 15, 458, 476

“ 15, 16, 84

x. 1 ff., 465

“ 7, 477

“ 16 ff., 473

“ 17, 18, 304

xi. 1, 467

“ 1 ff., 473

“ 2-xix., 465

“ 17, 85, 458

“ 23, 476

“ 23-26, 468

xii., 477

“ 10, 11, 277, 310

“ 12, 459

“ 19, 462, 468

“ 22 ff., 457 f.

xiii., xiv., 477

“ -xv., 472 f.

“ 1, 466

“ 2, 3, 475 f.

“ 10-19, 507

xiv., 458, 462

“ 1 ff., 259 f.

“ 2, 466

“ 3, 458

“ 6-20, 462

“ 7, 464

“ 16, 17, 462

xv. 1, 466

“ 2, 8, 81, 83

“ 3, 84

“ 7, 476 f.

“ 10, 459

“ 13-17, 507

“ 18, 19, 458

xvi.-xix., 473

“ 1, 9, 458

“ 7, 468

xvii. 21, 300

“ 24, 249

xviii. 4, 458

“ 15, 244

“ 15, 16, 304

xix. 5, 462

“ 18-21, 87, 475

2 MACCABEES

i.-ii. 18, 490 ff.

“ 1-9, 490 ff.

“ 8, 9, 264

“ 9, 18, 487

“ 13-17, 491

“ 20-22, 492

“ 27, 283

“ 31-34, 492

ii. 1-12, 492

“ 16, 487

“ 18, 283

“ 19, 20, 487

“ 19-32, 479, 481

“ 22, 487

“ 24, 25, 480

“ 30-31, 479

iii. 1 ff., 508

“ 1-39, 481

“ 1-iv. 6, 486

“ 12, 487

“ 15-39, 493

“ 22-30, 489

“ 24 ff., 302 f.

“ 40-iv. 50, 482

iv. 7-17, 34, 35

“ 7-vii. 41, 486

“ 13-17, 264, 488

“ 20, 35

v. 1.-vii. 42, 482

“ 15, 487

“ 20, 493

“ 22, 485

vi., vii. 494

“ 1-11, 35

“ 11, 487

“ 12-16, 274, 484, 487, 493

“ 19, 28, 494

“ 23-28, 493

“ 26, 292

vii., 493

“ 1, 7, 9, 14, 494

“ 9, 264, 292

“ 9, 11, 14, 489

“ 10, 11, 292

“ 11, 22, 23, 484, 487

“ 14, 292

“ 23, 29, 292, 494

“ 36, 292

viii. 1-36, 482

“ 19-26, 493

“ 23, 176

“ 26, 487

ix. 1-29, 482, 491

“ 5, 488

“ 5-29, 488

x. 1, 488

“ 1-3, 487

“ 1-8, 482, 487 f.

“ 5-8, 487, 490 f.

“ 6, 494

“ 6 f., 487

“ 9-38, 482

“ 14-38, 485

“ 29-31, 489

“ 35-37, 486

“ 37, 485

xi. 1-38, 482

“ 6-11, 303, 489

“ 13, 488

“ 35 ff., 494

xii. 1-xiii. 26, 482

“ 10-45, 485

“ 11, 28, 488

“ 31, 38, 487

“ 35, 485

“ 39-42, 488

“ 43-45, 292, 484, 487, 489

xiii. 15, 488

“ 22, 23, 485

xiv. 1 ff., 485

“ 1-xv. 36, 482

“ 6, 125

“ 46, 292 f., 484, 487, 490

xv. 11-16, 303, 484, 487

“ 36, 487

“ 37-39, 482

THE BOOK OF BARUCH

i. 3, 4, 496

“ -iii. 8, 497 ff.

“ 6-10, 496

“ 11-13, 14, 496

“ 15-ii. 12, 496

“ 15-iii. 8, 389, 500 ff.

ii. 13-17, 501

“ 13-iii. 8, 496

“ 17, 293, 502

“ 19, 274, 502

iii. 9-iv. 4, 264 f., 309, 496 f., 503 f.

“ 19, 293

iv. 1 ff., 265

“ 3, 4, 265

“ 5-v. 9, 258, 306, 497, 504 ff.

“ 25, 31 ff., 283

“ 35, 305

“ 36, 37, 505

“ 36-v. 9, 283

v. 1, 2, 505

“ 7, 8, 505 f.

_Ep. of Jer._

7, 302

2 (4) ESDRAS

i., ii., 509 ff.

iii.-ix., 275

iii.-x., 265, 283, 309, 311, 513 ff.

iii.-xiv., 509

“ 1, 514

“ 1-v. 19, 522 ff.

“ 19, 266

“ 20-22, 275

“ 21, 22, 523

“ 25, 26, 275

“ 29, 514

iv. 1-11, 303

“ 10, 11, 258, 524

“ 11, 294

“ 21, 524

“ 30, 266, 275

“ 33-37, 303

“ 36, 37, 98

v. 1-12, 285 f.

“ 21-vi. 34, 524

“ 39, 304

“ 40, 258 f.

vi. 32, 101

“ 35-ix. 25, 524 ff.

“ 38, 237

“ 59, 525

vii. 21, 304

“ 26-31, 297

“ 26-44, 525

“ 28, 29, 283 f.

“ 32 ff., 297

“ 56-59, 103

“ 72, 266

“ 75, 294

“ 78-87, 295

“ 83, 100

“ 88, 293, 296

“ 88-99, 295

“ 96, 293

“ 100, 293

“ 101, 294

“ 102-105, 102 f.

“ 102-115, 296

“ 113, 114, 296

“ 118, 275

“ 125, 101

“ 130, 303

viii. 29, 100

“ 35, 276

“ 38, 39, 295

“ 53, 294

ix. 7-12, 100

“ 19, 526

“ 22, 526

“ 24, 101

“ 26-x. 59, 526 f.

“ 31-37, 265

“ 36, 293

x. 27, 527

“ 55-57, 527

xi.-xii. 39, 284, 312, 517 ff.

“ 13-17, 520

“ 22, 24, 520

“ 34, 35, 520

“ 46, 258

xii. 18, 520

“ 26, 27, 519

“ 32, 284

“ 34, 285

“ 36-38, 186

xiii., 284, 312, 515 ff.

“ 8-13, 285

“ 25, 26, 284

“ 31 f., 517

“ 48, 49, 517

“ 52, 517

xiv., 284, 312

“ 9, 284

“ 22, 26, 529

“ 44-47, 187, 191

xv., xvi., 509, 511 f.

“ 5-27, 511

“ 10-12, 512

“ 28-33, 512

“ 28-xvi. 17, 511

“ 34 ff., 512

“ 46, 512

xvi. 18-78, 511

INDEX OF PASSAGES FROM THE PSEUDEPIGRAPHA

PAGE THE BOOK OF ENOCH

i. 8, 96

v. 4, 99, 100

i.-xxxvi., 206

vi.-xxxvi., 207

x. 16, 102

x. 21, 103

xi. 1, 2, 104

xx. 8, 303

xxxii. 3, 245

xxxvii. 1-4, 246

xxxvii.-lxxi., 205, 208

xlii. 1, 2, 246

xlv. 3, 106

xlviii. 3, 4, 106

“ 4, 104

“ 7, 106

xlix. 1, 104

“ 3, 246

l. 2-5, 104

li. 2, 3, 106

“ 3, 246

lxi. 8, 106

lxix. 6, 269

“ 11, 207

“ 27-29, 106

lxxii.-lxxxii., 206

“ 1, 204

“ 2, 3, 246

lxxxii. 4-7, 204

lxxxiv. 3, 246

“ 6, 102

xc. 30, 104

xci.-civ., 207

“ 10, 245

“ 14, 104

xcii. 7, 8, 97

xciii. 12-17, 206

xciv. 5, 246

xcix. 2, 100

“ 10, 246

“ 14, 100

cii. 6-8, 107, 205

ciii. 1-8, 108, 109

civ. 1, 102

cviii. 1, 186

“ 7, 101

SIBYLLINE ORACLES

iii. 271, 53

“ 276 ff., 100

“ 702-726, 104

“ 798-806, 210

v. 260-285, 210

“ 414 ff., 106

TEST. XII PATR.

Sim. vi. 7, 213

Levi ii. 2, 104

“ viii. 14, 212

“ xiv. 2, 213

“ “ 3, 4, 104

“ xviii. 10, 11, 109

Jud. xxiv. 1, 106

“ “ 5, 6, 212

Naph. iv. 5, 212

Gad v. 3, 214

“ vi. 3-7, 214

PSALMS OF SOLOMON

v. 4, 216

ix. 6, 216

xi. 3, 505

“ 5-7, 505 f.

“ 8, 505 f.

xvii. 23 ff., 215

xvii., xviii., 106

BOOK OF JUBILEES

v. 13 ff., 103

vi. 3, 151

“ 34 ff., 151

ASSUMPTION OF MOSES

i. 12, 103

“ 16-18, 187

ix. 6, 101

x., 219

ASCENSION OF ISAIAH

ii. 1-iii. 12, 220

iii. 13-v. 1, 220

v. 2-14, 220

vi.-xi., 220

x., 219

SECRETS OF ENOCH

xxx. 8, 247

xxxiii. 3, 247

xliii. 2, 247

lix. 2., 221

lxviii. 2, 186

SYR. APOC. OF BARUCH

xiv. 19, 114

xix. 3, 100

lix. 2, 100

lxvii. 5, 104

lxxxv. 9, 103

LETTER OF ARISTEAS

12, 13, 57

121, 122, 56

4 MACCABEES

xviii. 12, 149

INDEX OF PASSAGES FROM THE NEW TESTAMENT

ST. MATTHEW

iii. 7, 145

iv. 16, 369

v. 17-20, 141

vi. 1-6, 369

“ 14, 346

“ 19-21, 369

vii. 7, 511

“ 12, 369

xi. 19, 346 f.

xv. 1-20, 141

xvi. 1, 145

xviii. 15, 214

xxii. 23 ff., 147

“ 37-39, 214

xxiii. 4-26, 121

“ 15, 131

“ 37, 511

xxiv. 22, 511

xxv. 13, 32, 511

“ 35, 36, 369

“ 39, 347

xxviii. 39, 347

ST. MARK

ii. 16, 127

iv. 2, 192

vii. 1-23, 141

ix. 48, 289, 312

ST. LUKE

i. 7, 346

v. 30, 127

vi. 31, 369

vii. 35, 347

xi. 37-54, 141

“ 50, 51, 511

xii. 19, 20, 346

xvii. 3, 214

ST. JOHN

i. 1-3, 238

ACTS

iv. 1, 147

v. 1 ff., 145

ix. 36, 370

x. 4, 370

xii. 15, 148

xvii. 23, 23

xix. 9, 195

xxiii. 1-10, 145

“ 8, 147, 148, 158

“ 9, 127

ROMANS

i. 2, 176

ii. 4, 476

v. 12, 474

vi. 23, 370

ix. 19-23, 476 f.

xi. 32, 476

1 CORINTHIANS

ii. 6-16, 477

v. 12, 13, 192

vi. 2, 3, 474

xv. 21, 22, 474

xvi. 2, 370

“ 41-44, 512

2 CORINTHIANS

v. 1, 4, 476

viii. 12, 370

ix. 9, 369

GALATIANS

iv. 3, 475

“ 8, 9, 475 f.

vi. 16, 162

EPHESIANS

v. 18, 370

vi. 11-20, 474 f.

COLOSSIANS

ii. 8, 475

“ 20, 475

iv. 5, 192

1 THESSALONIANS

iv. 3, 370

“ 12, 192

1 TIMOTHY

i. 17, 370

vi. 6, 370

“ 19, 370

2 TIMOTHY

iii. 15, 176

HEBREWS

v. 12, 476

xi. 37, 220

“ 38, 494

ST. JAMES

i. 5, 347

“ 13, 14, 347

“ 19, 347

iii. 2, 348

“ 5, 6, 348

“ 8, 348

“ 10, 348

v. 4, 348

“ 7, 348

“ 16, 17, 348

2 PETER

iii. 8, 221

“ 10, 12, 476

ST. JUDE

14, 15, 208

REVELATION

xx. 2, 370

xxi. 10-21, 371

INDEX OF PASSAGES FROM RABBINICAL LITERATURE

MISHNAH

Aboth i. 9, 393

“ ii. 4, 132

Eduyoth v. 3, 170

Jadaim iii. 2, 5, 175

“ iii. 5, 170

“ iv. 5, 6, 175

Niddah iv. 2, 131

Sanhedrin vi. 2, 392

“ x. 1, 192

TALMUD

Jebamoth 49_b_, 194

Sanhedrin 11_a_, 173

“ 90_b_, 147

“ 100_a_, 173

“ 100_b_, 340

Shabbath (Talm. Jer.) xvi., 193

Yoma 21_b_, 173

MIDRASH

Sifre 143_b_, 83

_Printed for_ ROBERT SCOTT, _Publisher_, PATERNOSTER ROW, LONDON, E.C., _by_ BUTLER & TANNER, FROME.

FOOTNOTES:

[1] His first victory was in B.C. 334 on the river Granicus, where he overcame the generals of Darius. In 333 came the decisive victory at Issus, when Darius himself was defeated. In 332 Alexander marched victoriously down the coast of Syria. In 331 he became master of Egypt; and later in the same year he inflicted a crushing defeat again on Darius, taking Babylon and Susa. In 330 he continued his victories in Persia. During the next five years he was occupied in the further east, fighting with invariable success. He died suddenly in 323.

[2] _Roman Society from Nero to Marcus Aurelius_, pp. 4 ff.

[3] See, e.g., Wendland, _Op. cit._, pp. 2-11, and the works of Wilamovitz referred to by him.

[4] _The House of Seleucus_, I, p. 17.

[5] Swete, _Introduction to the Old Testament in Greek_ (1st ed.), p. 294.

[6] _The Philology of the Greek Bible_, p. 61. See also an interesting article by M. F. Jones, “The Language of the New Testament,” in the _Church Quarterly Review_, October, 1913, pp. 113-133.

[7] Cp. Krüger, _Op. cit._, p. 9.

[8] Cp. Wendland, _Op. cit._, p. 54.

[9] The city was founded in B.C. 331.

[10] Zeno, the founder of the Stoic school, was born in B.C. 342, and died in B.C. 270. Cp. Bevan, _Stoics and Sceptics_, Lecture ii. pp. 47-81.

[11] Cp. Wendland, _Op. cit._, p. 49.

[12] Bevan, _The House of Seleucus_, pp. 9, 10.

[13] Cp. Wendland, _Op. cit._, p. 107.

[14] B.C. 341-270, his lifetime thus coincided almost exactly with that of Zeno.

[15] This had, it is true, to some extent taken place in earlier times as well; but not in the way in which it was done during the Hellenistic period, of which it was _characteristic_.

[16] Cp. Kaerst, _Op. cit._, II, i. pp. 279 ff.

[17] See Kaerst, _Op. cit._, II, i. p. 279; and on the general subject, Rev. G. Friedländer, _Hellenism and Christianity_, chap. II.

[18] Wendland, _Op. cit._, p. 128, where references to original authorities will be found. We are reminded of Acts xvii. 23, where St. Paul speaks of an altar which he had seen with the inscription: “To an unknown god.” On the whole subject of altars dedicated to “unknown gods” an immense deal of valuable matter will be found in Norden’s _Agnostos Theos_, pp. 31-124 (1913).

[19] Ezra vii. 10, x. 11.

[20] See Ezra ix. 1, 2.

[21] Cp. Ezra x. 17.

[22] Cheyne, _Job and Solomon_, p. 181.

[23] It may be well to recall here the following facts; at the death of Alexander in B.C. 323 his empire was divided thus among his generals: Antigonus obtained the provinces of Greater Phrygia, Lycia, and Pamphylia; Seleucus, Babylonia; Ptolemy, Egypt; Lysimachus, the Hellespont; and Cassander, Macedonia (cp. Josephus, _Antiq._, XII. i. 1). Incessant wars, however, went on among these rulers. But in B.C. 302 an alliance against Antigonus was made, or rather renewed, by the four other kings; and in the following year, as a result of the battle of Ipsus, the kingdom of Antigonus (he, in common with the other rulers, had assumed the title of king) came to a final end. The victorious allies divided his kingdom among themselves thus: Seleucus got Syria proper; Lysimachus, a large portion of Asia Minor; Cassander, Macedonia and Greece; while to the Egyptian kingdom of Ptolemy was added Cœle-Syria (not, however, without a protest from Seleucus), which remained in the possession of the Ptolemys for a century; it was finally conquered by Antiochus III (the Great), through his victory at Panias (B.C. 198), and it thus reverted to the Syrian kingdom.

[24] Cp. Schechter, _Studies in Judaism_ (Second Series), p. 72.

[25] He had, for example, settled Macedonians in Samaria.

[26] See further, Grote, _The History of Greece_, X, pp. 208 ff.

[27] _Op. cit._, II, i. pp. 57-58, German ed. II, p. 95. Cp. also Josephus, _Antiq._, XIII, xiii. 3, _Bell. Jud._, II, xxi. 9.

[28] “So long as the Jewish State existed the principle of solidarity remained in force.... But as soon as the nation is dead, when the bonds that unite men in the organism of national life are dissolved, then the idea of individual responsibility comes into immediate operation” (_Expositor’s Bible_, p. 143; ed. by W. Robertson Nicoll).

[29] Fairweather and Black, _The First Book of Maccabees_, p. 60 (Cambridge Bible).

[30] _Jerusalem under the High-priests_, p. 35.

[31] See Josephus, _Antiq._, XII, v. 1; see also Büchler’s _Die Tobiaden und die Oniaden_ ..., pp. 8 ff.

[32] Josephus, _Antiq._, XII, iii. 1, says that in Antioch the Jews had privileges equal to those of the Macedonians and Greeks.

[33] A broad-brimmed hat which, as the mark of Hermes, was the badge of the _palæstra_ (wrestling-school).

[34] See also verses 18-20, and vi. 1-11; and cp. 1 Macc. xi. 21.

[35] Though Hellenistic influence asserted itself again at the beginning of the Christian era; it was, in effect, never wholly thrown off.

[36] _Op. cit._, II, i. pp. 31-47, German ed. II, pp. 59-89; and see also Krauss, _Talmudische Archäologie_, II, pp. 349 ff.

[37] _Op. cit._, II, i. p. 30, German ed. II, p. 57.

[38] _Israelitische und jüdische Geschichte_, pp. 297 f. (1907).

[39] Cp. what was said in the preceding chapter about religious syncretism being a characteristic of the Hellenistic Movement.

[40] _Transactions of the International Congress for the History of Religions_, I, pp. 276 f. (1908).

[41] _Op. cit._, pp. 488 f.

[42] For details see Oesterley and Box, _The Religion and Worship of the Synagogue_, pp. 195-221 (1911).

[43] _Jerusalem under the High-priests_, pp. 41 f., and see Lecture III in the same writer’s book, _Stoics and Sceptics_, pp. 85-118.

[44] Quoted by Reinach, _Textes d’auteurs grecs et romains relatifs au Judaisme_, pp. 20 f. (1895).

[45] See, for other theories regarding the derivation of the name, Lightfoot, _Colossians_, pp. 349 ff.

[46] Zeller says: “They exhibit so important a relationship to the Neo-Pythagoreans that we can only assume that they arose under the influence of Orphic Pythagorean asceticism, and subsequently, after the formation of a Neo-Pythagorean philosophy, adopted many of its doctrines” (_Outlines of Greek Philosophy_, p. 317). Wendland (_Op. cit._, p. 191, note 2) disagrees with this; he believes it improbable as being a hypothesis insufficiently supported by the facts.

[47] _Bell. Jud._, II, viii. 2.

[48] _Quod omn. prob._, ii. 457. Josephus (_Bell. Jud._, II, viii. 4) says, on the other hand, that “they have no one certain city, but many of them dwell in every city”; but even if they did live in cities in the time of Josephus, they kept entirely to themselves, for he says elsewhere of them that “as they live by themselves they minister one to another” (_Antiq._, XVIII, i. 5).

[49] _De septen._, ii. 279, quoted by Friedländer, _Die rel. Bewegungen_, p. 124.

[50] _Bell. Jud._, II, viii. 2; cp. also _Antiq._, XVIII, i. 5; Philo, _Frag._, ii. 632 (quoted by Friedländer, _Op. cit._, p. 143); Pliny, _Hist. Nat._, v. 17.

[51] Friedländer, _Op. cit._, p. 43.

[52] _Antiq._, XIII, v. 9.

[53] _Bell. Jud._, II, vii. 11.

[54] _Antiq._, XIII, xi. 2, XV, x. 5, XVII, xiii. 3.

[55] _Die rel. Bewegungen_, p. 8.

[56] From a slab-inscription found at Nimroud; see Pinches, _The Old Testament in the Light of the Historical Records of Assyria and Babylonia_, p. 363.

[57] He reigned from B.C. 358-338.

[58] Syncellus, i. 486 (ed. Dindorf).

[59] The ancient Jêb, situated at the southern extremity of a small island in the Nile, between two and three miles long, not far below the first cataract and opposite Assouan, the ancient Syene.

[60] These _papyri_ belong to the period B.C. 494-400, i.e., from the twenty-seventh year of the reign of Darius I, through the reigns of Xerxes (485-465), Artaxerxes I (465-424), Darius II (424-405), to the fifth year of Amyrtæus, who threw off the Persian yoke and made Egypt independent.

[61] The Jewish governor under Darius II was, according to the _papyri_, one Jedoniah.

[62] A detailed account of the excavations at Elephantiné during the years 1906-1908 is given in the _Zeitschrift für ägyptische Sprache_, vol. xlix. (1909). The most elaborate work on the subject is Sachau’s _Aramäische Papyrus und Ostraka aus einer jüdischen Militärkolonie zu Elephantine_ (1911). An excellent smaller work is Ed. Meyer’s _Der Papyrusfund von Elephantine_ (1912), which has been translated into English. A valuable text-book for students is Ungnad’s _Aramäische Papyrus aus Elephantine_ (1911).

[63] Guthe, in the _Encycl. Bibl._, I, 1110.

[64] Quoted in Josephus, _Antiq._, XIV, vii, 2; cp. 1 Macc. xv. 16-24, from which it can be seen that Jewish settlements existed not only in Egypt, but also in Syria, Asia Minor, along the Mediterranean coast, and elsewhere.

[65] Quoted in Josephus, _Antiq._, XIX, v. 2.

[66] _Bell. Jud._, II, xviii. 7.

[67] _In Flaccum_, § 8 (ed. Mangey, II, p. 525).

[68] _In Flaccum_, § 6 (ed. Mangey, II, p. 523).

[69] For full details see Schürer, II, ii. pp. 219-327, German ed., III, pp. 1-188.

[70] Cp. Josephus, _Bell. Jud._, VI, ix. 3.

[71] See further § IV of this chapter.

[72] This document belongs roughly to about the year B.C. 100; though Schürer would place it a century earlier; many modern scholars, however, disagree with him in this.

[73] Cp. Bousset, _Die Religion des Judenthums_, pp. 405 ff.

[74] When we find that in the first centuries of Christianity even orthodox Rabbis were to be found who held that Baptism without Circumcision sufficed for proselytes we may well ask whether the result of the Hellenistic spirit was not a contributory cause of such a lapse from traditional Judaism.

[75] _Transactions of the Third International Congress for the History of Religions_, I, p. 277.

[76] It is dealt with in Schürer, II, iii. pp. 156-320; German ed., III, pp. 420-633.

[77] Some account of the _Pseudepigrapha_, which are partly Palestinian, but mainly Græco-Jewish, is given below, Chap. X.

[78] B.C. 285-246.

[79] Some scholars assign this to the reign of Ptolemy VI (Philometor), B.C. 182-146.

[80] _Philo and Holy Scripture_, p. 32 (1895); see also Swete, _Op. cit._, pp. 25 f.

[81] Cp. Meyer, _Der Papyrusfund von Elephantiné_, p. 19.

[82] For the further history of the Septuagint, and for the labours of Aquila, Symmachus, Theodotion, and above all of Origen, Swete’s book, already mentioned, should be consulted.

[83] _The Philology of the Greek Bible_, p. 8.

[84] Cohn and Wendland’s edition.

[85] _Antiq._, XVIII, viii. 1 ff.

[86] “The philosophy which Philo expounds is essentially the popular Greek philosophy, a blend of Platonism, Pythagoreanism, and Stoicism, slightly modified by the Hebrew belief in God” (Edwyn Bevan, _Stoics and Sceptics_, p. 94).

[87] It is of importance for Christian theology to notice that in several passages (see Lightfoot, _Colossians and Philemon_, p. 216) Philo interprets “the image of God” to mean the “Logos”; so that when, in Gen. i. 27, man is said to have been created in “the image of God,” it means that he was created in the likeness of the “Logos.”

[88] _De Migratione Abrahami_, § 18, quoted by Lauterbach.

[89] On the whole subject of the relation between the Philonian and the Johannine Logos doctrines see Réville, _La doctrine du Logos dans le quatrième évangile et dans les œuvres de Philon_ (1872); Baldensperger, _Der Prolog des Vierten Evangeliums_ (1898).

[90] For the influence of Philo upon St. Paul see Thackeray, _The Relation of St. Paul to Contemporary Jewish Thought_, passim (1900).

[91] Cp. Ed. Meyer, _Geschichte des Alterthums_, I, pp. 490 ff.

[92] Cp. Robertson Smith, in the _Encycl. Brit._, XIII, p. 705.

[93] Box, _The Book of Isaiah_, p. 113.

[94] Kamphausen in the _Encycl. Bibl._, I, 1009.

[95] To give but two examples: Robertson Smith (_The Old Testament in the Jewish Church_, p. 212), after having examined the subject carefully, says: “We are thus led by a concurrence of arguments to assign the collection of Psalms xc.-cl. and the completion of the whole Psalter to the early years of the Maccabee sovereignty.” Briggs (The Book of Psalms, I, pp. xc., xci.) assigns a large number of the Psalms to the Greek period.

[96] Cp. Stade, _Geschichte des Volkes Israel_, ii., p. 215 (1888).

[97] _Griechische Philosophie im Alten Testament_, pp. 25 f. (1904).

[98] Friedländer, in his book just referred to, sees many other signs of Greek influence in the Psalms (pp. 15-58); it is probable that in some cases he is right; in others this is doubtful.

[99] Cp. O. Holtzmann in Onken’s _Allgemeine Geschichte in Einzeldarstellungen_, II, p. 295.

[100] Cp. Friedländer, _Op. cit._, p. 72.

[101] e.g. Clement of Alexandria, _Stromateis_, I., v. 29, quoted by Friedländer, _Op. cit._, p. 73.

[102] Cp. Stade, _Op. cit._, II, p. 216; O. Holtzmann, _Op. cit._, II, p. 297; M. Friedländer, _Op. cit._, pp. 79 ff.

[103] _Op. cit._, II, p. 351.

[104] _Op. cit._, p. 107. Friedländer’s contentions are combated by Krüger, _Hellenismus und Judentum im neutestamentlichen Zeitalter_, pp. 22 ff.

[105] _Ecclesiastes_, pp. 11 ff; he is followed by Plumptre in his _Ecclesiastes_; Siegfried, _Prediger und Hoheslied_, and Haupt, _Koheleth_; Krüger and Friedländer hold the same view.

[106] See further, Haupt, _Op. cit._, p. 6.

[107] _The Book of Ecclesiastes_, pp. 34-43.

[108] _Op. cit._, p. 38.

[109] _Einleitung in das Alte Testament_, p. 262 (1896); Friedländer puts it more strongly, see _Die rel. Bewegungen_ ..., p. 1, _Griechische Philosophie_ ..., pp. 131 ff.

[110] _Comm. in Eccles._, quoted by Cheyne, _Job and Solomon_, p. 262.

[111] _Op cit._, p. 262.

[112] _Op. cit._, p. 271.

[113] Few, we imagine, would date Ecclesiastes earlier than the middle of the third century B.C. at the _earliest_.

[114] Cheyne, _Op. cit._, p. 265.

[115] See the present writer’s Ecclesiasticus in the _Cambridge Bible_, p. xxv.

[116] _Jewish Encycl._, XI, 390_a_.

[117] This is an exaggeration; what Ben-Sira says is:

Speak, O elder, for it is thy privilege; But be discreet in understanding, and hinder not song.... Speak, O young man, if thou art compelled.... Sum up thy speech, say much in little (xxxii. 3-8, in Hebrew).

[118] Cp. Ecclesiastes xii. 7: “... and the dust return to the earth as it was, and the spirit (_rūach_) return to God Who gave it.”

[119] _Outlines of Greek Philosophy_ (English translation, 1909), pp. 152 f., where references to Plato’s works are given in support of what is said.

[120] Unless _nĕphĕsh_ is used in the sense of _nĕshāmāh_ in 1 Samuel xxv. 29, where Abigail says to David: “... Yet the soul (_nĕphĕsh_) of my lord shall be bound in the bundle (or bag) of life with the Lord thy God; and the souls of thine enemies, them shall He sling out, as from the hollow of a sling”; but it is probably a quite different set of ideas which comes into question here. At the same time the idea of God’s solicitude for the souls of His beloved which He takes care of in the “bundle of life,” and which are thus separable from the body even during life, might easily, with the advance of thought on the subject, suggest the pre-existence of the soul.

[121] Cp. Weber, _Jüdische Theologie_, 2 ed., p. 205.

[122] Menzel, _Op. cit._, p. 58.

[123] Zeller, _Op. cit._, p. 155.

[124] _Op. cit._, p. 155.

[125] _Op. cit._, p. 147.

[126] Cp. Zeller, _Op. cit._, pp. 229-255; Wendland, _Die Hellenistisch-Römische Kultur_ ... pp. 110-115.

[127] _Op. cit._, p. 532.

[128] The same as the Assidæans referred to in 1 Maccabees ii. 42.

[129] _Die rel. Bewegungen_, p. 22.

[130] _Op. cit._, p. 23.

[131] The quotations from this book are from Charles’ translation.

[132] _The Ezra Apocalypse_, pp. 35, 36.

[133] Though this book is late it reflects earlier thought and practice.

[134] Cp. also the verses which follow, and xlviii. 1, lviii. 1-4, etc.

[135] _Die rel. Bewegungen_ ..., p. 25.

[136] The verses which follow deal with the same subject; cp. the Book of Jubilees v. 13 ff., Syriac Apocalypse of Baruch lxxxv. 9.

[137] Cp. xlviii. 7: “For in His name they are saved.”

[138] See also the Psalms of Solomon, xvii., xviii.

[139] The Pauline conception of a “spiritual body” was unknown to the Apocalyptists. The fact that this expression is a contradiction in terms need not trouble us; that is simply due to the impossibility of expressing spiritual truths adequately in human language.

[140] As early as the end of the fourth century B.C. the Jews of Palestine became acquainted with the Platonic doctrine of immortality, though it was some time before this teaching was accepted, cp. Friedländer, _Griechische Philosophie_ ..., p. 12.

[141] Quotations from the Apocalyptic Literature dealing with the subject of this section have been collected in the present writer’s _The Doctrine of the Last Things_, pp. 72-121.

[142] i.e., “Governor.”

[143] We have no information of what happened during the Exile itself regarding the teaching of the Law; but it is difficult to believe that such a zealous scribe and legalist as Ezra could have been inactive; his knowledge of the Law was not merely the result of his coming to Palestine, cp. Ezra vii. 6: “This Ezra went up from Babylon, and he was a ready scribe in the Law of Moses.”

[144] Cp. Josephus, _Antiq._, XVIII, i. 3.

[145] See, for details, Ryle, _Ezra and Nehemiah_, p. xxxv.

[146] This is in accordance with Ben-Sira’s identification of Wisdom with the Law, see xv. 1, xxxiv. 8, etc.

[147] It will be remembered that the Hebrews reckoned the historical books among the Prophets.

[148] Assidæans, also written Hasidæans, is merely the Græcized form of the Hebrew _Chassidim_; in the Authorized Version the word is rendered “saints.”

[149] Made high-priest by the Syrian king.

[150] One of the Syrian generals.

[151] Cp. 2 Maccabees xiv. 6.

[152] In the original constitution of the Sanhedrin this was probably not the case; for, as first constituted, the priestly aristocracy, i.e., the Sadducæan party, dominated the Sanhedrin. The Sadducees were, however, unable to resist the growing power of what came to be the popular party, and before the New Testament period began both Scribes and Pharisees were fully represented in the Sanhedrin.

[153] It is sometimes said that they were “separatists” in the sense that they desired Israel to be separate from all the world; but this ignores the fact that the Pharisees pursued an active missionary _propaganda_ among the Gentiles, which is witnessed to, e.g., in Matthew xxiii. 15, where Christ says that the Pharisees “compass sea and land to make one proselyte.”

[154] _Antiq._, XIII, x. 6.

[155] This is the explanation given by some of the Church Fathers, e.g., Epiphanius, _Haer._ xiv., and Jerome, _Comm. in Matth._, xii. 23 (Schürer), as well as by some modern scholars.

[156] _Encycl. Bibl._, iv. 4236. The present writer, in conjunction with Mr. Box, was inclined to accept this interpretation (_The Religion and Worship of the Synagogue_, p. 134), but further study of the subject has compelled them to revise their former view.

[157] See the words of Josephus, _Antiq._, XIII, x. 6, quoted below.

[158] Cp. Josephus, _Antiq._, XI, viii. 7; XII, ii. 5, iv. 1, 10.

[159] Antiochus made Menelaus, who was not of priestly family, high-priest; after him Alkimus filled the office (1 Macc. vii. 5, 9); though a priest he was not of the sons of Zadok (Josephus, _Antiq._, XII, ix. 7). On the death of Alkimus (1 Macc. ix. 54-57) the Hasmonæan high-priesthood began (1 Macc. xiv. 30, 35, 41 ff.; cp. Josephus, _Antiq._, XIII, ii. 3).

[160] Two objections have been raised against the view that the term Sadducees (_Zaddūkim_) takes its origin from the personal name Zadok. One is that the double _d_ in _Zaddūkim_ does not permit of its being derived from Zadok with only one; this objection would be serious were it not that in the Septuagint and in Josephus Zadok is spelled with two d’s. This objection, therefore, falls to the ground. The other is that there is nothing to show that the Sadducees were ever regarded as the sons of Zadok, nor that they themselves made such a claim. This _argumentum e silentio_, always precarious, is upset by the evidence of the _Zadokite Fragments_. Hölscher’s contention (_Op. cit._, pp. 102 ff.) that the term “sons of Zadok” was one of reproach does not appear to us to be necessary.

[161] Vita, § 2, cp. _Antiq._, XVIII, i. 3.

[162] _Antiq._, XV, x. 4.

[163] Cp. _Antiq._, X, xi. 7 (towards the end), XIII, v. 9; _Bell. Jud._, II, viii. 14, where he speaks of these three as “the philosophic sects among the Jews.”

[164] _Vita_, § 2.

[165] _Op. cit._, p. 16.

[166] This was first pointed by Jost, _Blicke in die Religionsgeschichte_, ii. p. 93, referred to by Leszynsky, p. 25.

[167] Not to be confused with the _Tosaphôth_, i.e. the “additions” made to Rashi’s Commentary on the Talmud by his disciples, who for this reason are known as the _Tosaphists_.

[168] Other Rabbinical sources, of less importance, are given by Leszynsky, _Op. cit._, pp. 36 ff.

[169] See further, Hölscher, _Op. cit._, pp. 16 ff.; Leszynsky, _Op. cit._, pp. 36 ff.

[170] The name applied to a room adjoining the synagogue in which were stored disused manuscripts of the books of the Bible which had been used in public worship and had become worn out; heretical Hebrew books were also placed in the _Genizah_.

[171] Büchler holds that this sect “lived in Damascus in the seventh or eighth century A.D.,” and that the manuscripts contain “a picture artificially drawn to reflect assumed conditions shortly before the destruction of the second Temple.” Interesting and learned as Büchler’s article is, the present writer is not convinced that Schechter’s main contentions have been weakened by it.

[172] Some of the Apocalyptic books may also be regarded as sources of information; but the evidence in these is largely of an indirect character; and as regards authorship differences of opinion exist; so we have thought it best to restrict ourselves to the sources mentioned. In dealing, however, with these Apocalyptic books in Chapter X, we shall have occasion to refer to the evidence which in all likelihood may be adduced from them.

[173] See also _Antiq._, XVIII, i. 3, 4.

[174] For examples of their fanatical zeal for the Law see _Antiq._, XIV, iv. 2 f.; the followers of Aristobulus there mentioned were of the Sadducæan party.

[175] See especially Matthew v. 17-20; and against the Pharisees Matthew xv. 1-20, xxiii. 4-26, Mark vii. 1-23, Luke xi. 37-54, etc.

[176] _Op. cit._, pp. 16-32. Hölscher’s conclusions differ from those of Leszynsky.

[177] _Op. cit._, pp. 36-141.

[178] Cp. Josephus, _Antiq._, XVIII, i. 4, where he says in reference to the Sadducees that “when they become magistrates, sometimes against their will and by force they follow the ideas of the Pharisees, for otherwise the people would not put up with them.”

[179] Lauterbach (_Op. cit._, p. 186 f.) would explain the matter a little differently, though the final result is much the same; he says that the Sadducees “laid down their own decisions and rules in a book called ‘Book of Decrees’ or ‘Decisions’ to guide them in deciding questions to which no answer could be found in the Mosaic Code. They did not deem it right or necessary to invent new rules of hermeneutics, or to develop methods of interpretation to enable them to force their laws and decisions into the meaning of the words of the Torah, so as to pass off their own rules and decisions as part of, or derived from, a Mosaic law, thus making them of equal authority with, and of the same binding character as, the written Law. For, in their opinion, no other laws could ever acquire the authority of the Laws of the Torah.... The Sadducees distinguished strictly between the absolutely binding written laws and their additional laws and decisions. The latter ... were authoritative only as long as they were considered necessary or feasible by the leaders and rulers of the community. For the same reason, they did not consider the decisions and practices instituted by their predecessors, the priests and teachers of former generations, which constituted the _traditional laws_, of absolute authority like the written Law. Hence their peculiar attitude towards the traditional Law, and their objection to its authority. They did not deny the existence of these old traditional laws, for they themselves were the possessors and transmitters of the same. Nor did they reject them as spurious or as without any authority, for they recognized the right of former priests and teachers to enact such laws. They only refused to consider these traditional laws as of authority absolute and equal with the written Law contained in the Torah.” The result, therefore, so far as their controversy with the Pharisees on this point was concerned, was the same: traditional laws, by whomsoever put forth, whether based on the written Law or not, were not permanently binding nor of equal authority with the written Law; the Pharisees, on the other, since they contended that the oral Law was based upon the written Law, regarded both as of equal authority and permanently binding.

[180] _Op. cit._, p. 141.

[181] Matthew iii. 7.

[182] Matthew xvi. 1.

[183] Acts v. 1 ff.

[184] _Antiq._, XVIII, i. 3.

[185] Leszynsky, _Op. cit._, p. 18.

[186] See further the section on Messianic teaching, below.

[187] Cp. Leszynsky, _Op. cit._, p. 91. It is also worth mentioning here that in Ecclesiasticus, which certainly represents the Sadducæan standpoint, angels are referred to—see below, Chapter XII, § (_g_).

[188] With this compare the popular belief as reflected in Acts xii. 15, where it is said in reference to St. Peter, “It is his angel.”

[189] The descent of Zadok is traced from Eleazar, the elder son of Aaron, in 1 Chronicles vi. 4-15, 50-53, xxiv 6.

[190] There is an important passage in Ecclesiasticus (xlv. 23-25, Hebr.) which must be referred to here; in this passage Phinehas is set beside Moses and Aaron as “the third ... and he made atonement for the children of Israel. Therefore for him too, He [i.e. God] established an ordinance, a covenant of peace to maintain the sanctuary; that to him and to his seed should appertain the High-priesthood for ever.” Then reference is made to David and to Aaron; the mention of these here in a chronological list of Israel’s great ones is quite out of place, and therefore there must be some special purpose in referring to them; that purpose is plain enough, for in speaking of David it is said that “the inheritance of the king is his son’s alone,” while in speaking of Aaron it is said that “the inheritance of Aaron belongs to his seed.” A differentiation is thus made between the royal line and the priestly line; and as the royal line had ceased, and only the priestly one continued, and the High-priest (the descendant of the house of Zadok) was both ecclesiastical and political leader, it was from this line that the Messiah would be expected to come. In Ecclesiasticus (see pp. 334 ff.) the Sadducæan standpoint is represented. See also 1 Maccabees ii. 54, “Phinehas our father ... obtained the covenant of an everlasting priesthood” (cp. 4 Macc. xviii. 12).

[191] Schechter, _Op. cit._, pp. xii.-xiii.

[192] Of course, it is not to be supposed that the Sadducees and Pharisees actually kept the feasts at different periods; the quarrel did not emerge out of the domain of theory; actual difference in usage regarding such matters would have been quite out of the question.

[193] See Leszynsky, _Op. cit._, pp. 52 ff.

[194] _Op. cit._, p. 51.

[195] For further details about the Pharisees’ teaching reference may be made, in addition to the literature at the head of this chapter, to Schechter’s _Some Aspects of Rabbinic Theology_ (1909) and Montefiore’s article on “Rabbinic Conceptions of Repentance” in the _Jewish Quarterly Review_, XVI (January, 1904), pp. 209-257.

[196] See Josephus, _Antiq._, XIII, x. 5, 6; Schürer, _Op. cit._, I, i. pp. 286-290, German ed., I, pp. 270-273.

[197] _Op. cit._, p. 177.

[198] For details see Leszynsky, _Op. cit._, pp. 36 ff.

[199] With the Greek word _Kanôn_ (Canon) compare the Hebrew _qāneh_, a “reed,” which is also used in the sense of a “measuring rod” (Ezek. xlii. 16-19; cp. Judith xiii. 6, where the Greek word is used for the “rail” of a bed). Originally the word in Greek meant a “carpenter’s rule,” and had nothing to do with the books of Scripture. In its technical sense it is Christian, being thus used for the first time, so far as is known, about the middle of the fourth century A.D.; the fifty-ninth canon of the council of Laodicæa (about A.D. 360) speaks of “canonical books” as opposed to uncanonical. It is a still later usage, so far as our present knowledge goes, which applies the term Canon to the whole collection of biblical books. What the original idea was in using the expression in reference to the books of the Bible is uncertain, but probably it was that of “norm” or “rule” (cp. Gal. vi. 16; 2 Cor. x. 13); just as “canonical action” (1 Ep. of Clement vii. 2) was according to the Christian norm, so books judged by their contents, authorship, and history, were declared to be according to the Christian norm, and therefore “canonical”; cp. the expressions “rule (or canon) of truth,” “rule (or canon) of faith,” used in the early Church. It is probable that the adjective “canonical” preceded the use of the noun “Canon” in its technical sense.

[200] The Jews sometimes refer to the whole body of their canonical Scriptures under the name of _Tenak_, i.e. TNK, an abbreviation (with vowels inserted in order to make it pronounceable) formed by the initial letters of the names given to the three main divisions of the Hebrew Scriptures, viz., _T_orah, _N_ebiim, _K_ethubim.

[201] In the authoritative lists of the canonical books the order varies somewhat; but the order given above is that of the printed Hebrew Bibles.

[202] In the earliest known Hebrew manuscripts they appear as one book; so, too, 1, 2 Kings.

[203] Cp. Robertson Smith, _The Old Testament in the Jewish Church_ (2nd ed.), p. 149.

[204] Ab is the fifth month in the Jewish Calendar, and corresponds roughly to August; it is called the “Black Fast,” and commemorates the destruction of the first and second temples.

[205] So according to the Hebrew; the Greek is somewhat different.

[206] So according to Smend’s probable conjecture.

[207] _Kanonisch und Apokryph_, p. 20.

[208] See Ecclesiastes xii. 12.

[209] Ryle, for example, says that the expression by which Ben-Sira’s grandson “designates the third group certainly lacks definiteness. It does not warrant us to maintain that the ‘Writings’ or ‘Kethubim’ were all, in their completed form, known to the writer” (_Op. cit._, p. 119). And again (p. 121): “These writings, which are so well known to us, were probably only samples, though doubtless the choicest ones, of an abundant literature to which every Jew at the end of the third century B.C. had access.” On the other hand, Ryle believes that by about B.C. 200 there was a definitely recognized Hebrew Canon of Scripture consisting of the Law and the Prophets (_Op. cit._, p. 113).

[210] This Rabbinical phrase for denoting canonicity is explained below, p. 175.

[211] This book was denied a place in the Canon by Melito of Sardis in the middle of the second century A.D., according to Eusebius, _Hist. Eccl._, iv. 26.

[212] Josephus reckons Ruth and Lamentations as belonging to Judges and Jeremiah respectively.

[213] The addition here of the words “as divine” does not, in all probability, belong to the original text.

[214] _Op. cit._, p. 164.

[215] For details see Hölscher, _Op. cit._, pp. 36 ff.

[216] _Op. cit._, pp. 165 ff.

[217] See further below, Chapter X.

[218] This was accounted for in later days by saying that when Haggai, Zechariah and Malachi died the Holy Spirit left Israel (Sanhedrin 11_a_); therefore (this is the inference) no inspired book can have been written in post-prophetic times, cp. Yoma 21_b_.

[219] For details of the evidence see Schürer II, i. pp. 366 ff. (German ed., II, pp. 432 ff., where the references are supplemented); Cheyne, _Job and Solomon_, pp. 280 ff.; Hölscher, _Op. cit._, pp. 32 ff.; _Jewish Encycl._, vii. 18.

[220] For details see Ryle, _Op. cit._, pp. 192-202.

[221] _Vita_, § 2.

[222] Thus Jochanan ben Zakkai (middle of first century A.D.) speaks of books which “defile the hands” (Jadaim iii. 2, 5; iv. 5, 6).

[223] See the Additional Note at the end of this chapter.

[224] Budde, in the _Encycl. Bibl._, i. 649; see further the Additional Note at the end of this chapter.

[225] Written, probably, about B.C. 50.

[226] Hölscher, _Op. cit._, p. 6.

[227] Romans i. 2, cp. 2 Timothy iii. 15.

[228] See, among other passages, Leviticus vi. 27-30, xi. 32-40, xiv. 1 ff., XV. 1 ff., 24, xvi. 26, 28, xviii. 19; Numbers v. 1-3; Deuteronomy xxi. 10-14.

[229] Abundant material will be found in Frazer’s _The Golden Bough: Taboo and the Perils of the Soul_ (1911).

[230] _The Religion of the Semites_, p. 449 (1894); and see Jevons’ _Introduction to the History of Religion_, pp. 59-95 (1904).

[231] Cases of death are on record; it was, of course, occasioned by fright, but savages would see only the result of the spirit’s anger. Instances of the infringement of custom would naturally be rare.

[232] See Leviticus xi. 32, Ezekiel xliv. 19, and cp. the idea of “holiness” in such passages, among many, as Exodus xix. 22, Deuteronomy xxiii. 18, where the Hebrew root is identical, though to us the ideas in either case are directly opposite.

[233] He is referring to the rules of ceremonial purity observed by divine kings, chiefs, and priests, as well as by homicides, mourners, women in childbed, girls at puberty, etc.

[234] _Op. cit._, p. 224.

[235] For example, in the case of a canonical book which “defiled” the hands the Talmud (Shabbath 14_a_) says it was taught that the hands became unclean by contact with the Holy Scriptures in order that they should not be touched by uncovered hands!

[236] Hölscher, _Op. cit._, p. 60.

[237] Moore, in the _Jewish Encycl._, II, 2_a_.

[238] Hölscher mentions, with references, a “book of cures,” a Targum which was forbidden, and heretical books, _Op. cit._, p. 62.

[239] Hölscher, _Op. cit._, p. 63.

[240] Ecclesiasticus is often quoted in the Talmud.

[241] Cp., further, Buhl, _Kanon und Text des Alten Testaments_ (Engl. Transl.), p. 26.

[242] See further below.

[243] James, in the _Encycl. Biblica_, i. 249.

[244] James, _Op. cit._, says that this book “may be as old as the first century A.D.”; but according to Hölscher and the editors of the papyrus (Leeman and Dieterich) it belongs to the third or fourth century A.D.

[245] Moore, _Op. cit._, ii. p. 1_a_.

[246] Hölscher, _Op. cit._, p. 47.

[247] _Ibid._

[248] Charles’ edition.

[249] Charles’ edition.

[250] Box’s edition.

[251] For this idea cp. also the Assumption of Moses i. 16-18 (see below, Chapter X (_f_)), where Moses is commanded to anoint certain books with cedar oil and hide them in earthenware vessels, these are to be secreted in a spot which had been created from the beginning of the world for this very purpose.

[252] Lest, in course of time, the number of these soiled copies should unduly increase, lest also, in case of persecution arising, they should run the risk of being desecrated, it was thought well that after the lapse of a certain time these rolls should be done away with; they were, therefore, sometimes burned, or thrown down a well, or in some cases placed in the grave of some respected Rabbi; more frequently, however, they were buried in a grave of their own in the cemetery.

[253] _Studies in Judaism_ (Second Series), p. 2.

[254] _Jewish Encycl._, V, 612_a_.

[255] For references see Hölscher, _Op. cit._, pp. 48, 49, see also p. 64.

[256] See below, Chapter X.

[257] See Zunz, _Die Gottesdienstlichen Vorträge der Juden_, pp. 165-179 (1892).

[258] Harnack, _Privater Gebrauch heiliger Schriften in der alten Kirche_, p. 72 (1912).

[259] For the private use in the early Church of biblical as well as other books see Harnack’s book just mentioned.

[260] But even these might only be read “as one reads a letter,” not studied (Hölscher, _Op. cit._, p. 45).

[261] Sanhedrin x. 1 (Strack’s edition, 1910).

[262] Cp. Mark iv. 11; 1 Cor. v. 12, 13; Col. iv. 5; 1 Thess. iv. 12.

[263] Hölscher, _Op. cit._, p. 46. The _Minim_ (“heretics”) are very often mentioned in Jewish writings; Herford says that the term “in some cases certainly denotes Christians” (_Christianity in Talmud and Midrash_, p. 99).

[264] Shabbath c. 16 (Jerusalem Talmud), quoted by Hölscher.

[265] Barton, _The Book of Ecclesiastes_ (The International Critical Commentary), pp. 197-199.

[266] Cp. Ezra iv. 7.

[267] Zunz, _Op. cit._, p. 9; Strack, _Einleitung in den Talmud_, p. 14 (1908).

[268] The term “Midrash,” which occurs in the Bible (2 Chron. xiii. 22, xxiv. 17) denotes “exposition” or “exegesis,” especially of an edifying and moralizing character; see further Oesterley and Box, _Op. cit._, pp. 77-100.

[269] Strack, _Op. cit._, pp. 13, 14.

[270] “Such topics as astronomy and astrology, medicine and magic, theosophy and mysticism, and similar subjects, falling mostly under the heading of folklore, pass as a rule also under the name of Haggadah” (Schechter).

[271] Under this term is embraced all that belongs to the strictly legal or ritual element in Scripture, or that can be deduced therefrom, including discussions of such points. But, as Schechter says, “the term extends also to the usages, customs, ordinances and decrees for which there is little or no authority in the Scriptures.”

[272] In 1904, 1906-1908.

[273] See above, pp. 50 ff.

[274] This was in Jerusalem; cp., in later days, the “School of Tyrannus” in Ephesus (Acts xix. 9).

[275] _Kanonisch und Apokryph_, pp. 42-46.

[276] See Friedländer, _Die rel. Bewegungen_ ..., pp. 22-77.

[277] Oesterley and Box, _Op. cit._, p. 36.

[278] See his editions of these books.

[279] Portions of this book are also found in the Book of Jubilees, vii. 20-39, x. 1-15, cp. xxi. 10.

[280] _Die Worte Jesu_, p. 199.

[281] _Op. cit._, pp. 253 ff.

[282] See above, pp. 150 ff.

[283] I.e. “The Book of the Heavenly Luminaries,” as Charles calls it.

[284] I.e. “the righteous”; a play on the word _Zaddūkim_, the “sons of Zadok,” i.e. “the Sadducees.”

[285] See p. 93.

[286] See also what is said above on the section called “The Book of the Heavenly Luminaries,” or “Book of Astronomy.”

[287] _Die rel. Bewegungen_ ..., pp. 59, 60.

[288] i.-xxxii. 6 and xix. 3-xxi. 9 in a duplicate form were discovered at Akhmîm in 1886-1887; vi.-x. 14, xv. 8-xvi. 1, and viii. 4-ix. 4 in a duplicate form, have been preserved in Syncellus; lxxxix. 42-49 occurs in a Greek Vatican MS. (No. 1809); there are also a few quotations in early Greek ecclesiastical writings.

[289] Charles, _The Book of Enoch_ (2nd ed.), p. ix.

[290] _Op. cit._, II, iii. 273.

[291] _Testaments of the Twelve Patriarchs_, pp. liv. ff.

[292] _Op. cit._, pp. xcvii. f.

[293] There is, indeed, nothing to prohibit us from dating the book slightly later than Charles does (viz. B.C. 109-107), and assigning it to the reign of Alexander Jannæus, B.C. 103-76. Testament of Levi viii. 14 does not militate against this.

[294] _Op. cit._, pp. 239 ff.

[295] _Op. cit._, p. xcvii.

[296] _Op. cit._, II, p. 630.

[297] But see below, pp. 218, 223.

[298] _The Apocryph. and Pseud. of the O.T._, II, p. 411.

[299] _Op. cit._, pp. 268 ff.

[300] Proverbs, Job, some of the later Psalms, Ecclesiastes, Ecclesiasticus, Wisdom.

[301] Gregg, _The Wisdom of Solomon_, p. xxx.

[302] _Griechische Philosophie_ ..., p. 13.

[303] Cp. also the account of the meeting between Solomon and the Queen of Sheba, 1 Kings x. 1-9.

[304] Toy, in the _Encycl. Bibl._, IV, 5322.

[305] See Isaiah xix. 11-15; Jeremiah l. 35, li. 57.

[306] Jeremias, _Das alte Testament im Lichte des alten Orients_, pp. 29, 80.

[307] So the Greek; the Hebrew is not extant, but the Syriac has: “in the roots of Tehom,” so that the Hebrew in all probability read “Tehom.” See further, Proverbs viii. 26-30.

[308] On this see further in the next section.

[309] In the _Jewish Encycl._, XII, 537_b_.

[310] Fairweather, _The Background of the Gospels_, p. 84.

[311] Cp. Oesterley and Box, _Op. cit._, pp. 195-221.

[312] Fairweather, _Op. cit._, p. 84.

[313] Cp. also verse 9: “He spake and it was done,” and Psalm cxlviii. 5.

[314] Barton, _Ecclesiastes_, in the “International Critical Commentary,” p. 37.

[315] Oesterley and Box, _The Wisdom of Ben-Sira_, in Charles’ “The Apocrypha and Pseudepigrapha of the Old Testament,” I, p. 308.

[316] The idea appears already in Proverbs viii. 31-36, ix. 1-6; but Ben-Sira elaborates it in his own way.

[317] See, on this subject, the very interesting essay on “The Holy Spirit as Wisdom,” by Rees, in the _Mansfield College Essays_ (1909).

[318] Gregg, _The Wisdom of Solomon_, p. xxxvi.

[319] The tree of wisdom in the Garden is referred to in xxxii. 3.

[320] See above, p. 202.

[321] But cp. Job xxviii. 12-14, though the general conception of Wisdom here differs from that of the later Wisdom books.

[322] Hastings’ _D.B._, V, p. 275.

[323] Spoken of as “the holy ones,” so too in Job xv. 15; cp. also Prayer of Manasses, verse 15.

[324] See pp. 331 ff; below.

[325] For other examples see the present writer’s section in the Introduction to _Sirach_ in Charles, I, pp. 285 f.

[326] For the reason of this see below, pp. 412 f.

[327] On the substitution of “Heaven” for the name of God, see Oesterley and Box, _Op. cit._, pp. 186 ff.

[328] Holmes in Charles, I, 527.

[329] Cp. the Book of Enoch lxix. 6, where it is said in reference to the evil angels: “Now the third is Gadreel; he it is who taught the children of man all the blows of death; and he led astray Eve....”

[330] These have been recounted in the preceding verses; the writer is addressing Jews.

[331] _The Ezra-Apocalypse_, pp. xl. f.

[332] Maldwyn Hughes, _The Ethics of Jewish Apocryphal Literature_, p. 240.

[333] See further the next section, on the Future Life.

[334] In one passage in this Vision, xii. 34, the Messianic Kingdom appears to be reserved for the children of Israel only; but it is probable that this verse does not belong to the original text.

[335] The whole passage, iii. 1-9, deals with the lot of the righteous hereafter, but the salient words in the present connection are those quoted above.

[336] “Behold, the Lord God will come as a mighty one and His arm shall rule for Him; behold, His reward is with Him, and His recompense before Him” (Isa. xl. 10). “And the Lord will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be spread a canopy. And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain” (Isa. iv. 5, 6). “In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of His people, and for a spirit of judgement to him that sitteth in judgement, and for strength to them that turn back the battle at the gate” (Isa. xxviii. 5, 6). It is the thought, not the language, which shows connection between the two; in the Septuagint of Isaiah xxviii. 5, for example, “a diadem of beauty” is differently expressed, but see Isaiah lxii. 3 (Sept.). “And He saw that there was no man, and wondered that there was no intercessor; therefore His own arm brought salvation unto Him, and His righteousness it upheld Him. And He put on righteousness as a breastplate, and an helmet of salvation upon His head; and He put on garments of vengeance for clothing, and was clad with zeal as a cloke” (Isa. lix. 16, 17). Cp. also parts of Psalm xviii.

[337] See the present writer’s _Ecclesiasticus_, p. lxxvi.

[338] It is, of course, possible that this is due to a Christian glossator; but there is no doubt that the Old Latin contains many really ancient elements.

[339] We follow Box here (_The Ezra Apocalypse_, passim), though we are not convinced that all which Box assigns to the Redactor is necessarily from this hand.

[340] The meaning of the name is “God hath healed,” cp. iii. 17, “And Raphael was sent to heal them both.”

[341] In Enoch xx. 8 he is said to be him “whom God set over those who rise.”

[342] See, for details, the present writer’s _Ecclesiasticus_, in the Cambridge Bible, pp. 263 f.

[343] _The Apocrypha and Pseudepigrapha of the Old Testament_ (1913).

[344] The final “ch” was added in Greek to show that the name was indeclinable.

[345] In the Hebrew text the author speaks of himself as: “Simeon, the son of Jeshua (Jesus), the son of Eleazar, the son of Sira.”

[346] See Part I., Chap. xii.

[347] See the present writer’s _Ecclesiasticus_ in the Cambridge Bible, p. xxiv.

[348] Euergetes I reigned for twenty-five years, B.C. 247-222.

[349] Cowley and Neubauer, _The Original Hebrew of a portion of Ecclesiasticus_, pp. x., xi.

[350] Cp. Maunde Thompson, _Handbook of Greek and Latin Palæography_, p. 43.

[351] See Gaster in the _Jewish Quarterly Review_, xii. pp. 688 ff.

[352] Oesterley, _Op. cit._, pp. xci. f. (See the Literature at the head of the chapter.)

[353] Prof. D. S. Margoliouth, _The Origin of the “Original” Hebrew of Ecclesiasticus_.

[354] Lévi, in the _Jewish Encycl._, xi. 393.

[355] See Box and Oesterley, _Op. cit._, pp. 272-278.

[356] _Ibid._, p. 277.

[357] In this connection it is important to note the following facts: _all_ the Greek manuscripts, uncial as well as cursives, have a great displacement in the text, xxx. 25-xxxiii. 13_a_ having exchanged places with xxxiii. 13_b_-xxxvi. 16_a_; since all the Greek manuscripts have this displacement it is obvious that all ultimately go back to a single parent manuscript; now the Old Latin Version has _not_ got the displacement, and yet it is a translation from the Greek; consequently this version represents a condition of affairs which is older than the oldest Greek manuscripts.

[358] _Op. cit._, p. 274; he adds in a note that these additions “do not necessarily proceed from the hand of one individual”; we feel convinced that he is right here also.

[359] We use this term as being the most convenient, but strictly speaking it is an anachronism, for, as we have seen above (Chap. vii), the _term_ belongs to post-Maccabæan times; we use it here as representing the pre-Maccabæan tendency which later on developed into Sadducæanism.

[360] Cowley, _Op. cit._, iv. 4237.

[361] _Ibid._

[362] Nothing better illustrates this than Ben-Sira’s copious use of the Psalms and Proverbs.

[363] See above, pp. 267 ff.

[364] I.e. natural tendency, or inclination.

[365] Perhaps the rendering of the Syriac Version is to be preferred here; for “wresteth reproofs” it reads “concealeth instruction.”

[366] In his edition of _Pirqe Aboth_ (2nd ed.), p. 115.

[367] This is only preserved in Hebrew.

[368] The additions are found scattered in the Greek cursives numbered 23, 55, 70, 106, 248 (this is the foremost representative of the group), 253; some were added by a later corrector of Codex Alexandrinus; also in the Syriac and Old Latin Versions (St. Jerome incorporated this in the Vulgate as it stood) and in the Syro-Hexapla; as well as in the quotations from the book in the writings of Clement of Alexandria.

[369] The fact that some of the additions are found in Hebrew points to their having been made at an early date; it is unlikely that a secondary Hebrew text would have been written in post-Christian times.

[370] This addition occurs in the Hebrew text, as well as in the cursives.

[371] The Hebrew of chapter xxix. is not extant; but the addition probably existed in the secondary Hebrew as it occurs in the Syriac Version as well as in the cursives and in the Old Latin Version.

[372] For further details see the commentaries of Mayor, and Knowling, on St. James, and Zahn’s _Einleitung_, I. p. 87.

[373] This is the form of the name given in the Aramaic fragments.

[374] “And when I saw them, my tongue stammered and my limbs became faint; and I sought for a single word from the words of wisdom, and I found none,” iv. 2 (Rendel Harris’ translation of the Syriac Version).

[375] So according to the Aramaic, the other Versions read “Sennacherib.” The Aramaic text is given in Ungnad’s _Aramäische Papyrus aus Elephantine_, pp. 62-82 (1911).

[376] According to the Armenian Version (Conybeare), Pharaoh threatens to attack the king of Assyria and to take away his kingdom if he does not fall in with the proposal.

[377] It is given in Swete, _The Old Testament in Greek_, vol. ii. pp. 815-848 (1896).

[378] In the Aramaic fragment this is not the case, apparently.

[379] In the Achikar story he is called “the Secretary and Great Seal of Sennacherib, king of Assyria and Nineveh” (Syriac Version iii. 8).

[380] Although the Greek omits the words “and thy wine” they occur in the Latin, Aramaic, and Hebrew Versions.

[381] Simpson, in Charles, I, p. 191.

[382] See Schürer, III, p. 241, where further literature is given; the English translation of Schürer does not contain this; it has been added to the last (fourth) German edition.

[383] See further, Simrock, _Der gute Gerhard und die dankbaren Todten_ (1856).

[384] For details see Schneider, _Kultur und Denken der Babylonier und Juden_, pp. 638 ff. (1910).

[385] Cp. Numbers xix. 11-13, 16 ff.

[386] The reference to fasting in xii. 8, does not belong to the true text.

[387] See above, pp. 92 f.

[388] The idea that the book is historical and therefore belongs to the seventh century B.C. does not merit serious consideration.

[389] _Op. cit._, I, p. 185.

[390] _Encycl. Brit._ art., “Tobit.”

[391] See, further, Simpson, _Op. cit._, I, p. 185.

[392] Origen, _Ep. ad Afric._, xiii., says that the book was not written in Hebrew; Jerome, _Praef. in Vers. libri Tob._, says he translated it from the Chaldee (i.e. Aramaic), but this was itself a translation, for while the Greek puts the narrative from i. 3-iii. 6 in the first person and from here onwards continues in the third person, Jerome’s Aramaic (which is in all probability represented by the manuscript edited by Neubauer, _The Book of Tobit, A Chaldee text_ ... 1878) makes the _whole_ narrative run in the third person; but if the original form of the story was written in the third person throughout, it is unthinkable that in a later form the first person would have been substituted in i. 3-iii. 6 alone. On the other hand, it would be quite natural for the original writer to commence his story in the first person and later to fall into the third person, for this latter is the simpler and easier form of narration. The Hebrew Versions are of quite late date, and obviously translations; see Neubauer, _Op. cit._, and Gaster, _Two Unknown Hebrew Versions of the Tobit Legend_ (1897).

[393] Torrey in the _Jewish Encycl._, vii. 388_b_.

[394] _Die gottesdienstlichen Vorträge der Juden_ (2nd ed.), p. 132.

[395] _Op cit._, vii. 388_a_.

[396] These three cursives are all in the Vatican Library at Rome.

[397] Cp. Löhr, _Op. cit._, p. 147 (see the Literature above).

[398] So according to Scholz, _Op. cit._, pp. xxiv. f. (see the Literature above).

[399] See the Literature above.

[400] _Op. cit._, p. 131.

[401] _The Religious Views of the Pharisees_, p. 2; see also Herford, _Pharisaism, its Aim and its Method_, pp. 282-335.

[402] See above, p. 91.

[403] Owing to the revolt of Bar-Kokba.

[404] Chapter lv., where he speaks of “Judith the blessed.”

[405] See pp. 218 f. above.

[406] In the _Encycl. Biblica_, ii. 2645.

[407] Löhr, _Op. cit._, i. 148.

[408] Viz. _Cod. Chisianus_ (87), a cursive of the ninth century.

[409] Swete, _Intr. to the O.T. in Greek_, p. 260 (1900).

[410] Swete, _Op. cit._, p. 260.

[411] _Stromateis_ iv.

[412] _Eclogæ Propheticæ_, § I.

[413] _Strom._ i.

[414] Swete says: “The addition to Daniel iii. 23 is clearly Midrashic and probably had a Semitic original,” _Op. cit._, p. 261.

[415] Singer, _Op. cit._, pp. 55-57.

[416] Singer, _Op. cit._, pp. 270-273.

[417] In the present writer’s _Ecclesiasticus_ (Cambridge Bible) a translation of this Psalm is given together with the points of similarity between it and the “Shemoneh ‘Esreh,” pp. 349, 350.

[418] In the Mishna, Sanhedrin vi. 2, it is said: “If some cause for extenuation is brought forward on his (i.e. the condemned) behalf, he is liberated, otherwise he goes out (i.e. of the hall of judgement) to be stoned. Some (accredited) person calls out in front of him (i.e. as he is being led to the place of execution): ‘So and so, the son of so and so, is going forth to be stoned for having committed such and such a sin, and of which such and such are the witnesses; whosoever has anything to bring forward in his favour let him come forth and utter it on behalf of him’ (i.e. the condemned).”

[419] See the works mentioned under the Literature given above.

[420] The Jewish name was Salome.

[421] “Then shall ye do unto him as he thought to do unto his brother.”

[422] “The Greek word translated ‘dragon’ denotes originally a large serpent. Homer uses _drakōn_ and _ophis_ interchangeably without the least apparent difference. Even the _drakōn_ of Greek mythology remains essentially a serpent”—Witton Davies in Charles, I, 653.

[423] Rouse, _Greek Votive Offerings_, pp. 193 ff.

[424] Both Berosus and Helladius speak of gods worshipped as serpents in Babylon (Witton Davies).

[425] It should be noted that in the canonical Esther the chapters run from i. to x. 3; in the Apocrypha the chapters are numbered as though they came consecutively after those of the canonical Esther, viz. x. 4 to xvi. 24; this unnecessary confusion is due to St. Jerome “who relegated the Greek interpolations to the end of the canonical book; but it has had the effect of making them unintelligible” (Swete, _Op. cit._, p. 257).

[426] Unless the mention of fasting, in iv. 16, ix. 31, can be included in this.

[427] _Op. cit._, p. 258.

[428] In the margin of the Revised Version this note occurs: “Or, _the seers_. So the Septuagint”; this is, no doubt, what should be read.

[429] _Op. cit._, p. 362.

[430] _Op. cit._, p. 612.

[431] See Swete, _Intro. to the O.T. in Greek_, p. 142 (1900).

[432] See Swete, _Op. cit._, p. 253. The Greek text is given in Swete’s _The O.T. in Greek_, iii. pp. 824-826.

[433] Where it follows a reference to 2 Chronicles xxxiii. 18.

[434] In ii. 22.

[435] _Op. cit._, p. 613.

[436] Ryle treats these words as though they stood in the text of Cod. T _in addition to_ “I have set up ...” (which is the case in the Latin Version); but according to Swete’s _apparatus criticus_ they are not an addition, but a substitution.

[437] The text of Cod. A agrees, however, with that of the _Apostolical Constitutions_.

[438] See Fritzsche; _Kurzgefasstes exeget. Handbuch zu den Apokryphen des Alten Testamentes_, i. pp. 158 ff.; Ball, _Op. cit._, pp. 362 ff.

[439] The _Didascalia_ was incorporated into the _Apostolical Constitutions_ of which it forms the first six books; the _Apostolical Constitutions_ belongs to the fourth or fifth century.

[440] Oesterley, _Op. cit._, I, p. 59.

[441] Oesterley, _Op. cit._, p. 61.

[442] See Josephus, _Antiq._, XIV, iv. 2-4; _Bell. Jud._, I, vii. 3-6.

[443] See further, Schürer, _Op. cit._ II, iii. pp. 13, 14.

[444] The present writer has given many of these in his commentary referred to above.

[445] This section is taken substantially from the present writer’s commentary in Charles, I, pp. 61-65.

[446] _Juden und Griechen vor der makkabäischen Erhebung_, pp. 70 ff.

[447] _Hermes_, ix. pp. 284 ff., cp. Kautzsch, _Op. cit._, i. p. 30.

[448] _Op. cit._, p. 72.

[449] Though this did not actually come about until some time after the period dealt with in our book.

[450] “Saviour,” on account of his having delivered the Babylonians from the satrap Heraclides.

[451] The name of the Hasmonæan dynasty comes from that of the ancestor of the house, Asmonæus (Josephus, _Antiq._, XII, vi. 1; XIV, xvi. 4; XVI, vii. 1), who is said to have been the grandfather of Mattathias.

[452] It is in 1 Maccabees xiv. 41 that we are told of the ratification by the people of the high-priestly and princely dignity in the house of Asmonæus; “And the Jews and the priests were well pleased that Simon should be their leader and high-priest for ever....”

[453] See above, p. 419.

[454] According to Josephus (_Bell. Jud._, II, x. 2) this was a high hill a hundred _stadia_ north of Ptolemais.

[455] No further mention is made of him in 1 Maccabees; he was murdered three or four years later by the usurper Alexander Zabinas, who gave himself out to be the son of Alexander Balas.

[456] Josephus (_Antiq._, XIII, vii. 2) says that he “fled from Dora to Apamæa, where he was taken during the siege, and put to death, when he had reigned three years.”

[457] These formed originally one book, as in the Septuagint; their division into two books is probably due to Christian influence.

[458] In the Septuagint there is no equivalent to these two chapters; see on this below, pp. 510 f.

[459] For the exceptions to this, see below.

[460] Volz (_Encycl. Bibl._, II, 1490) says of this story that “it is an independent piece of narrative that is also found standing by itself in a MS. of the Vulgate (Berger, _Hist. de la Vulgate_, p. 94 [1893]). To all appearance this piece is itself also a composite production, the praise of truth being an addition. The whole seems to have been originally written in Greek, and shows affinity with the epistle of Aristeas (Ewald, _Hist._, v. 165); the writer appears to have knowledge of the court history of Persia (iv. 29 ff.). The hero of the story is not originally Zerubbabel.”

[461] Hastings’ _Dict. of the Bible_, I, 759 f.

[462] They are clearly and succinctly summarized by Thackeray in Hastings’ _Dict. of the Bible_, I, 758-763.

[463] _History of Israel_, v. pp. 126 ff.

[464] In the _Academy_ for 1893.

[465] _Op. cit._, p. 2.

[466] Cp. Josephus, _Antiq._, XI, iii. 2-6.

[467] _The International Journal of Apocrypha_, April 1913, pp. 33, 34.

[468] That the book was originally written in Greek admits of no doubt.

[469] Quoted by Goodrick, _Op. cit._, p. 34.

[470] He is followed by Wright, McNeile, and Barton, in their works on Ecclesiastes.

[471] _Ecclesiastes, or, The Preacher_, pp. 70 f.

[472] Cp. Barton, _The Book of Ecclesiastes_, pp. 57 f., where the passages are quoted in full in parallel columns.

[473] See pp. 200 f.

[474] For the various untenable theories regarding the identity of the author, see Grimm, pp. 16 ff., Farrar, pp. 410 ff.; the question of composite authorship is dealt with in the next section.

[475] Some scholars hold strongly that the author was an Essene; earlier commentators have argued in favour of the author being a Christian. That the book was written for Jews is probable, apart from other considerations, from the numerous references to the Old Testament and past history of the Jews.

[476] _Op. cit._, p. xvii.

[477] See above, pp. 165 f.

[478] It must be remembered that in the Hebrew Bible the Book of Job is reckoned among the _Hagiographa_.

[479] The words in the Prologue to Ecclesiasticus, “and the rest of the books,” are too indefinite for us to assume that the writer meant the _Hagiographa_ as we understand them. In the Hebrew of Ecclesiasticus (xlix. 9), Job is mentioned, but only in reference to Ezekiel xiv. 14, 20, nothing is said of Job as we know him from the book that bears his name.

[480] _Introduction to the Old Testament in Greek_, p. 26 f.

[481] Goodrick, _Op. cit._, p. 15.

[482] We have adopted some of Goodrick’s renderings in this quotation as being superior to that of the Revised Version; see Swete’s text, _The Old Testament in Greek_, ii. p. 606 f.

[483] _Encycl. Bibl._, iv. 5347.

[484] Mr. Gregg (_Op. cit._, p. xxvii.) says: “Attacks upon the unity of the book have failed, and no serious effort to dispute it has recently been made.” This is really not quite in accordance with the facts; Mr. Gregg has overlooked some not unimportant contributions to the literature on the subject; during the years 1903-1906 quite serious efforts have been made to show that the book is of composite authorship by at least five first-rate scholars.

[485] It is true that Wisdom is mentioned in xiv. 2, but it is used there in quite a different sense from that of the personified semi-divine Wisdom of part I, a fact which, if anything, strengthens the argument in favour of different authorship.

[486] Toy, in _Encycl. Bibl._, iv. 5338.

[487] _Op. cit._, i. pp. 522, 523.

[488] It should, however, be pointed out that differences of opinion exist as to where the dividing line between the two parts lies; Toy follows Houbigant here.

[489] _Op. cit._, p. 77.

[490] It is true that the book opens with an address to rulers; but Gregg is doubtless right in saying that this “would seem to be a purely rhetorical artifice, screening the real purpose of the book ...” (_Op. cit._, p. xxi.).

[491] _Op. cit._, pp. xxiii. f.

[492] _The Relation of St. Paul to Contemporary Jewish Thought_, p. 231 (1900).

[493] Torrey, in the _Encycl. Bibl._, iii. 2870.

[494] On this obscure episode of pre-Maccabæan Jewish history see Büchler, _Die Tobiaden und die Oniaden_, pp. 106 ff.

[495] These are very conveniently drawn up in parallel columns by Moffatt, in Charles, I, pp. 126, 127.

[496] See above, p. 415.

[497] There are some few scholars who take a different view, e.g. Niese, less directly in favour of 2 Maccabees are Büchler and Laqueur, more modified in their opinion are Sluys and Wellhausen, see Schürer, German ed., III, p. 484 (not mentioned in the English edition).

[498] The text reads “belonging to Bacenor’s company,” but this can scarcely be right, as in xii. 17-19 Dositheus belongs to the “Jews that are called Tubieni.”

[499] _Encycl. Bibl._, iii. 2873 f.

[500] This figure should be “eight” according to 1 Maccabees iv. 95.

[501] The month Chislev = approximately December.

[502] Cp. Torrey, _Encycl. Bibl._, iii. 2875 f.

[503] “The senate and Judas” in verse 10 should be read, with the Syriac Version, “the senate of the Jews.”

[504] Torrey, _Op. cit._, iii. 2877.

[505] Cp. the far more sober account in 1 Maccabees vi. 8-17.

[506] _Op. cit._, iii. 2876.

[507] _Op. cit._, iii. 2877.

[508] _Antiq._, XII, vii. 7.

[509] Lucius, _Der Essenismus_, pp. 36 ff.

[510] In his _Prologus Galeatus_.

[511] Westcott, in Smith’s _Dict. of the Bibl._, ii. p. 175.

[512] Or “first origin.”

[513] E.g., by Irenæus, _Adv. Haeres._, v. 35; Clement of Alexandria, _Paed._, i. 10.

[514] _Intr. to the O.T. in Greek_, p. 274 (1900).

[515] Cp. Charles, _The Apocalypse of Baruch_, pp. xvi. f. (1896).

[516] Belshazzar was the son of Nabonidos, the last king of Babylon, who was overthrown by Cyrus.

[517] See the account given by Josephus, _Bell. Jud._, II, xvii. 3.

[518] See Josephus, _Bell. Jud._, VI, iii. 4, ix. 2, 3.

[519] See the long account given by Josephus, _Bell. Jud._, VI, iv. 1-7.

[520] Cp. the Pharisaic additions in _Ecclesiasticus_.

[521] See Zunz, _Die Gottesdienstlichen Vorträge der Juden_, passim (1892).

[522] I.e., the _Shemoneh Esreh_ (“Eighteen Benedictions”); the name _Amidah_ (“Standing”) is given to it because it is said standing.

[523] In the liturgy the order of these two clauses is reversed.

[524] I.e. “‘Hear,’ O Israel, the Lord our God, the Lord is One,” Deuteronomy vi. 4-9; xi. 13-21; Numbers xv. 37-41; in this last the deliverance from Egypt is referred to.

[525] Oesterley and Box, _The Religion and Worship of the Synagogue_, p. 367 (1911).

[526] According to Cornill, _Einleitung in das Alte Testament_, p. 274 (1896).

[527] In Hastings’ _Dict. of the Bible_, i. 253.

[528] This was pointed out long ago by Ryle and James, _The Psalms of the Pharisees_, pp. lxxii. ff.

[529] See pp. 214 ff.

[530] _Op. cit._, pp. lxxii.-lxxvii.

[531] In the Revised Version wrongly reckoned as verse 1, which is not done either in the Vulgate or the Septuagint.

[532] xxxvi. 1 in the Septuagint.

[533] In Hastings’ _Dict. of the Bible_, II, 579.

[534] _Encycl. Bibl._, ii. 2395.

[535] See further, p. 439 above. In the Vulgate the Prayer of Manasses, 1 (3) Esdras and 2 (4) Esdras are not included among the Apocrypha, but are placed in an Appendix at the end of the whole Bible, i.e. after the Book of Revelation.

[536] That it was originally written in Hebrew does not admit of doubt. See Box, _Op. cit._, pp. xiii.-xx.

[537] Hastings’ _D.B._, i. 766_a_.

[538] The following is translated from the Latin text edited by Bensly (see the Literature above); the words in brackets are wanting in the Latin, and are supplied from the Syriac Version.

[539] So the Syriac, which is required by the context; the Latin reads, “were burned.”

[540] The text is corrupt here; it reads _multitudo tempestatio_.

[541] Box rightly sees the hand of the Redactor in the form of the Vision as we now have it; he follows Kabisch in holding that the date of the Redactor is A.D. 120, possibly even a little later.

[542] For other interpretations that have been put forth, see Drummond, _Op. cit._, pp. 99-114.

[543] The passage v. 56-vi. 6 is a polemic against Christian teaching.

[544] At viii. 63 the dialogue is interrupted by a section on the Signs of the End; at ix. 13 it is taken up again.

[545] Maldwyn Hughes, _The Ethics of Jewish Apocryphal Literature_, p. 240.

[546] Box, _Op. cit._, p. xlvi.

[547] I.e. during the destruction of the city.

[548] This is the cup of inspiration, “full of the holy spirit, which, clear as water, is like fire” (Box).

[549] Box, _Op. cit._, p. 305; see also his Introduction, pp. lviii. ff.

[550] See above, pp. 198 ff.

TRANSCRIBER’S NOTE

Footnotes [273], [457], [507] and [512] each have two anchors.

Obvious typographical errors and punctuation errors have been corrected after careful comparison with other occurrences within the text and consultation of external sources.

Some hyphens in words have been silently removed, some added, when a predominant preference was found in the original book.

Except for those changes noted below, all misspellings in the text, and inconsistent or archaic usage, have been retained.

Pg ix: added missing page number ‘77’ for Ecclesiasticus. Pg xiii: ‘(1 [3] Esdras)’ replaced by ‘(1 (3) Esdras)’. Pg xiv: ‘(2 [4] Esdras)’ replaced by ‘(2 (4) Esdras)’. Pg 124: ‘that three are’ replaced by ‘that there are’. Pg 151: ‘this pseudepipraphic’ replaced by ‘this pseudepigraphic’. Pg 174: ‘he might chose’ replaced by ‘he might choose’. Pg 202: removed italic markup from ‘Burkitt’. Pg 237: ‘should not trangress’ replaced by ‘should not transgress’. Pg 268: ‘is my trangression’ replaced by ‘is my transgression’. Pg 289: ‘together in the’ replaced by ‘together is the’. Pg 293: ‘be sepa this’ replaced by ‘be separated from this’. Pg 293: ‘the world to me’ replaced by ‘the world to come’. Pg 386: ‘was astonied, and’ replaced by ‘was astonished, and’. Pg 412: ‘centreing around’ replaced by ‘centering around’. Pg 439: ‘(1 [3] Esdras)’ replaced by ‘(1 (3) Esdras)’. Pg 485: ‘one is unevitably’ replaced by ‘one is inevitably’. Pg 509: ‘(2 [4] Esdras)’ replaced by ‘(2 (4) Esdras)’. Pg 515: ‘out of whch’ replaced by ‘out of which’. Pg 523: ‘above the firmanent’ replaced by ‘above the firmament’. Pg 535: entry ‘Civitis’ moved up to its proper position.

Footnote [240]: ‘Ecclesiaticus’ replaced by ‘Ecclesiasticus’.