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CORNELL UNIVERSITY LIBRARY 
 
 3 1924 096 046 218 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924096046218 
 
The Rest of the Words of Baruch 
 
Ilonbon: C. .(. CLAY AND HONH, 
 
 CAMIIRIIK1K I'NIVKRSITY 1'IIKKN WAKKIIOHKK 
 
 AVK MARIA I.ANK. 
 
 ffambrmjc: DBIfiHTON. HKI.L. ANI> CO 
 lfip)ig: F A. BROCK IIAUS 
 
 
 THE BEST OF THE W011J)S 
 OF BARUCH: 
 
 A CHRISTIAN APOCALYPSK <>K 
 THE YEAR 136 A. I). 
 
 THE TEXT REVISED WITH AN 1NT110»UCT10X 
 
 J. RENDEL HARRIS 
 
 FORMERLY FELLOW OP CLARE COLLEGE, CAMDRI1XIK, 
 
 ANN NOW FROFERSOR OP nIBLICAL LANODAOE8 IN HAVP.RFORl* COM. Kill-:, 
 
 PENNRTLVANIA. 
 
 LONDON 
 
 C. J. CLAY AND SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE. 
 
 1889 
 
 i 
 
Ky 
 
 tfnmbrfoge : 
 
 IIIINTKI- li\ i. T. rl.AY, M.A. AND 
 
 vi iifh I'NIvi'rsity rittn^. 
 
 THE TiEST OF THE WORDS OF BAIIUCTT. 
 
 Thr present work is designed to draw attention to an im- 
 portant lmt hitherto much-nogleeted fragment of Apocalyptic 
 literati i re which seems to me to he valuable, in spite nl' I lie con- 
 temptuous treatment which it has met with at the hands of Ihe 
 critics, both to the Ecclesiastical Historian and In the Christian 
 Dogmatist; to the former, on account of the light which it throws 
 on one of the most obscure periods in the growth of the Chinch, 
 that, viz., which includes the revolt of the false Messiah ; to the 
 latter, because it helps us to see the manner in which one of Ihe 
 leading doctrines of the Christian Faith polarized the worshippers 
 for and against itself (as almost every point of Christian doctrine 
 does at some time or other in the history of the Church), and 
 setting a man at variance spiritually with his fellow brought it to 
 pass that the sword came down in the house itself to separate the 
 undecided and half-hearted from the convinced and the faithful, 
 that the many who were called might make way for the few who 
 were chosen. And certainly when we say that in this tract the 
 reader will hear the final farewell of the Church to the Synagogue, 
 and that the parting words will be concerned with the doctrine of 
 the Divine Nature of Jesus Christ, we have a right to ask for it a 
 closer and a more careful perusal than it has hitherto met with. 
 Nor is this the only reason why it should he made an object of 
 attentive studj*. Wc hear much said now-a-days about the 
 interpolation of Jewish Apocalypses by Christians, and it becomes 
 a very interesting matter for critical study to determine how far 
 such a tendency to the absorption and republication of earlier 
 literary productions prevailed in those centuries which were 
 especially marked by Apocalyptic activity, and in what manner 
 that republication was commonly effected : for it is certain that 
 in the early Christian literature we constantly disinter fragments 
 H. 1 
 
 131871 
 
THE REST OF THE WOllUS 
 
 of earlier workmanship, and equally certain that nothing leads to 
 such reckless criticism as the unskilled or half-skilled attempt to 
 detach the embedded earlier form from its surroundings. The 
 present tract is one in which we are able to point out not only, aa 
 I have intimated above, the exact date of its publication, but a 
 great part of the earlier material which the writer appropriated. 
 Wo con watch the bookmaker at his task, and can, so to speak, 
 mark the places where the scissors and paste have been used ; 
 for this Apocalypse is the degenerate offspring of an illustrious 
 line, perhaps the very last scion of a noble house. The Apocalyptic 
 literature connected with Jeremiah and his companions must have 
 been extensive and popular, widely read and full of household 
 words; and a great part of this literature is still extant. We 
 are therefore favourably placed for the study of an interesting 
 problem in early religious teaching. 
 
 We may remark further that the Semitic and quasi-Semitic 
 literature is at its best in the region of Apocalypse : the historical 
 situations are better preserved because of the way in which 
 they have been disguised ; the cipher in which the story was writ- 
 ten has prevented the text from being tampered with. Apoca- 
 lyptic writers do not deal in the flatteries which so often deface 
 ancient history. Josephus, for example, writing of the expected 
 Messiah and in the hope of pleasing his patrons, will have 
 Vespasian for his Coming One; but this adroit deviation from 
 popular belief would not be worth publication unless it were 
 made known both to the princes whom he designed to propitiate, 
 and to the masses whom he proposed to enlighten. If he had 
 held a contrary opinion or wished to inculcate it (for no one 
 knows what the real opinions of this agreeable diplomatist were) 
 he would have been obliged to write in allegory, cipher, or 
 Apocalypse, and for the few rather than the many. Vespasian 
 woidd have been an eagle or a dragon, or a dense forest or some- 
 thing of the kind. But we should at least be sure that we had 
 got at his real opinions. Apocalypses, then, are the truer by their 
 very falsity. The opinions which the writer disguises are his 
 genuine opinions. 
 
 Further than this, they are his opinions, generally speaking, 
 upon burning questions. Apocalypses concern themselves with 
 the most critical situations in the experiences of men and na- 
 tions; they touch the deeper exigencies of life; they debate 
 
 OF BARIJCH. 
 
 the inconsistencies of man's conceptions of God and the Universe ; 
 they discourse on the Providence and Fore-ordination of the 
 Almighty, as ft were, to His very face. St Paul is content to state 
 his belief that Adain sinned and, ergo, all men sinned. With the 
 Apocalyptic Baruch or Ezra, the calm theological statement be- 
 comes a burning passionate question, " O thou Adam ! wherefore 
 hast thou sinned?" In the samo way the decline of the Jewish 
 polity is predicted or recorded with much calmness by the 
 Apostles ; " the wrath is come upon them to the uttermost " is the 
 sum total of it ; an Apocalyptist, on the contrary, is spurred to 
 write not so much by the fact, as by grief over the fact. His 
 head must needs be waters, and his eyes a fountain of tears. 
 The highest national hopes, too, find their expression in this 
 way : the coming of Messiah, the fall of Rome, the end of a 
 captivity, the imminence of judgments, — all these things require 
 bated breath in the speaker ; and we hear him more clearly 
 because he whispers. We know more of the national aspirations 
 of the Jews from their Apocalypses than from all the histories 
 that are extant: which is the same as saying that Apocalypse is 
 one of the highest forms of historical record. 
 
 Our document furnishes us, as we shall see, with an illustration 
 of the truth that almost all apocalyptic literature belongs to special 
 historical crises : there are very few books of this kind which do 
 not shew, in addition to disguised facts, disguised figures; the 
 chronology is irr cipher as well as the story : the number of years 
 to Messiah's kingdom and to the fall of the great Eagle must be 
 given, but not so that the great Eagle can read it. Time, times 
 and half-a-time, says the Apocalyptist in answer to the passionate 
 ' How long, Lord ' which is being repeated inwardly by the people ; 
 and then a convenient key is given, and some note which shall 
 epigrammatically attract attention, such as 6 dvaywwtrxwv voeirto, 
 or a rude hexameter scrap, like 
 
 *n$f 6 vovs 6 e%o)v <ro<f>(av. 
 
 r 
 
 These crises in history and their associated revolutions in 
 thought furnish the Apocalyptic situation: and it is therefore 
 no surprise to us to find a redundance of this kind of literature 
 near the period calculated for the birth of the Messiah, or sub- 
 sequent to the fall of the city under Titus, or its further desolation 
 under Hadrian. But there is one further point which is not so 
 
 1-2 
 
THE IlERT OF THE WOTtTW 
 
 evident and which docs not indeed lie in tho nature of the case, 
 but which in very important for the appreciation of Jewish Apo- 
 calypses; namely, the tendency which they shew to periodicity. 
 The apocalyptic is not merely a prophet; he has become so by 
 taking a cyclical view of the history of his people: that which 
 furnishes his time-key in determining the duration of a captivity 
 is the duration of a previous captivity. So many flights of the 
 Ph.enix so many Jubilee periods, and then human things will 
 return 'upon themselves. He expects God to repeat himself in 
 history and the more so us he sees history repeating itself. It 
 was inevitable that the Jews should indulge Messianic hopes 
 seventy years after the rapture of the city by Titus: and they 
 indulged them the more actively as tho seventy years ran out. 
 
 Nor were they without some encouragement to this belief from 
 actual event One of the things written across Jewish history was 
 the fatality connected with tho 10th of Ab. We may get some 
 idea of the import of this .lay by recalling the language of Jose- 
 phus concerning it: "the fated round of times was come, the 
 tenth day of the month Lous, on which aforetime the city had 
 been burnt by the Babylonians" (ML M. *, 4 5) He does 
 not hesitate to say that the time had been calculated by God 
 "one might rightly marvel at the accuracy of the cycle; for it 
 wa-s the very same month and day on which the city was formerly 
 bunit by the Babylonians" (M.Jurf.v l 1.4 k 8) 
 
 So Lply wa* this day marked with black ,n their calendar 
 that there is reason to suspect that from that day to. U.w 1 t h« 
 been kept as a .lay of mourning both by Jews an. Christians. 
 With the Jews, of onrse, this is obvious : but the following con- 
 I rations suggest that the Christian Church also shared this 
 mourning wit., them. The Greek Church keeps a special memo 
 Hal of the fall of the city on the 4th of November, and reads on 
 hat day, as we shall see, a portion of the very Apocalypse winch 
 we are engaged upon. But the question naturally anse u. to 
 
 Lw a memofial designed for the Fall of the City came to be read 
 how a memor t, ^.^ ^ ^ clcvcnt)) month 
 
 :^t S H breJ Ca , has been replaced by November, the 
 
 ,1 in the Julian year, while some reason not known to us 
 
 tt laTeJ (1 1" iL the tenth to the fourth'. We may. 
 
 , W . -n «* by and *. that ---- X "- VT^ B^r" « 
 n ,i,„l ns tho commencement of Ihc Exile. According 
 
 captured on the >.Uli "f Al.. 
 
 OF BAtlUCH. i> 
 
 therefore, suspect that Christians as well as Jews concerned them- 
 selves to note the fatal day 1 And it was inevitable that the 
 observed periodicity in the dated fortunes of the city should lead 
 to a belief that the period of oppression would also run parallel 
 with the history of the earlier Captivity. At all events this is a 
 sufficient explanation of the excited state of the Jews in the last 
 decade of the seventy years which followed the destruction of the 
 city. Perhaps a similar consideration of other periods mentioned 
 in history or prophecy will, furnish us the explanation of the 
 appearance of the other Apocalyptists, Ezras, or Jeremiahs, or 
 Baruchs. This reasoning finds its confirmation when we proceed 
 to the examination of our own especial document. We shall shew 
 presently that it is a. disguised history of the CGtli year after the 
 fall of the city: and the meaning attached to the number CG is 
 sufficiently evident from the fact that in many mss. it has been 
 corrected to 70. The number was seen to belong to the close of a 
 cycle, what we may call the iron number of the captivity of ZionV 
 We will return to this point presently ; but before discussing our 
 Christian Baruch more closely, it is as well to say a few words 
 about the earlier Apocalypses from which it is descended. 
 
 The Baruch literature begins, of course, with the Apocryphal 
 Baruch of the Old Testament, a work which is still much in dis- 
 pute, both as to the language in which it was written and the 
 place and period to which it should be assigned. That it is pne- 
 Christian may, however, probably be assumed ; so that it differs 
 from the rest of the writings which bear the name of Baruch, all 
 of which belong to the period of the second Captivity (using this 
 term for tho result of the Roman War under Vespasian and Titus). 
 At the same time this Apocryphal Baruch, though belonging to 
 an earlier period, furnishes the suggestion for the later writings, 
 and it may be anticipated before comparison that there will be 
 numerous parallelisms in thought and expression between the 
 
 1 We observe that the Menaeum heads the service for this day, Afqyriffis dt top 
 ttprjvov rov irpwft^rov 'Hcpcfdov repl TTft 'l<povffa\Tjft, Kal tls ttjv &\utertv Tai'rrrjt teal irtpi 
 riji JtojT&rfcwt 'A/9i/iA«x- Tliis of itself in strongly Buggcstivc of the commemoration 
 of the fatal day, and the allusion to the lamentation of Jeremiah shews that our 
 tract lias replaced an earlier book which was used in the commemoration service. 
 
 • 3 The chronological parallels have been strained by tho Jews to the detriment of 
 the history, so as to make the Hadrian war last three years and a half ; the time of 
 the earlier hostilities: fienan rightly remarks (Origin?*, Vol. vi. p. 20S, note) "cc 
 dernier chiffre suspect; on a model6 lo sie*ge de Bother sur eclui tie Jerusalem. " 
 
THE HKST OP THE WORDS 
 
 early apocryphon, the prototype, and the later brood. But these 
 parallelisms hardly come into account in what we are occupied 
 about, and it is sufficient to refer to any of the good writers upon ' 
 Apocalyptic literature for the verification of the relations that 
 have been intimated. We call this book, for distinction, the Apo- 
 cryphal Baruch (or simply Baruch). 
 
 With the next book, which we call the Apocalyptic Baruch, wo 
 have more to do ; for not only is it a very important work, but, as 
 wo shall see, the connexion between it and our Christian Baruch 
 is very marked. It was first published by Ccriani in Monumenta 
 Sacrii el Pro/ana, Tom. 1. fasc. i., from a Syriac Ms. in the Ambro- 
 sian Library'; Ccriani at first reserved the Syriac for a future 
 edition of the Old Testament, and gave only a Latin translation ; 
 but. in response to appeals which were made to him by various 
 scholars, he printed the whole of the Syriac text in the fifth volume 
 of the Monumenta. Until Ceriani's publication nothing was known 
 of this apocalyptic Banicli, except the letter of Baruch at the close 
 of the book, which is extant in many Mss. and has often been 
 printed. An examination of this book, in detail, is not within our 
 scope; it will be sulfieient to enumerate a few of the more definite 
 results which come to light when the processes of criticism are ap- 
 plied to the book. First of all, then, the writer was a Jew, and a 
 pious Jew, living in troublous times. He laments many who have 
 deserted the Covenant and have cast from them the yoke of the 
 Law, but consoles himself on the other hand that there are many 
 ' who have left their vanities and taken refuge under the shadow 
 of thy wings.' The last expression is the proper one for indicat- 
 ing proselytism. For example, it is the term used by the Jewish 
 Fathers in describing the persuasive powers of the good Hillel ; 
 " the gentleness of Hillel brought us near under the wings of the 
 Shekinah;" nor should we be wrong in inferring that those 
 who have deserted the law have done so under the influence 
 of an adverse proselytism which is undermining or replacing 
 Judaism. The Law, too, is his last Jewish citadel. The city was 
 in ruins when he wrote (and we need scarcely say that this desola- 
 tion was not that of the Babylonian Captivity), and in the face of 
 this disaster, the only religions anchorage was the Law ; wo know 
 well the zeal with which the Jew turned in his exile from the 
 
 i The mb. in said to be na old an the nixtli cent. Itn clans murk in B. 21 Inf. 
 Ceriani lian given a lithoi;rii|>liie Hjvcciincn of it. 
 
 OF BARUCH. 
 
 Holy City to the pages of his holy book: "Unless thy law," said 
 Zion, " had been my delight, I should then have perished in my 
 affliction.'' T<f hold fast by the Law is the main precept ; and the 
 more so, because the end must be near: we pass away, but the 
 Law remains. The end of all things is at hand ; the pitcher is 
 near the fountain, the ship almost in the harbour, the journey has 
 the city in sight, life speeds to its ending: preaching and peni- 
 tence, alms and intercession have had their allotted season. Such 
 is the final sentiment of the apocalyptic writer, after he has given 
 his views of the Messianic Kingdom, of the fall of Rome, of the 
 future world and other matters which press upon the mind of the 
 God-fearing people. 
 
 And it is not difficult to see the period to which this lamenta- 
 tion belongs. He is a pious Jew of the time of the desertion of 
 Zion ; how long after the year A.D. 70 he lived aud wrote is more 
 difficult to decide, and indeed no one has handled this point with 
 adequate clearness. We will indicate presently the chief opinions 
 which have been held. 
 
 Not only is the writer a Jew, but he is a Palestine Jew, — a 
 Jerusalem Jew, we may say with a good degree of confidence. 
 He is acquainted with the Holy City and its surroundings. The 
 imagined Baruch, for ■ example, receives a word from the Lord 
 (c. 21) 'to go and sit in the valley of the Kcdron in a cave of the 
 earth ;' how did he know that the Kedron valley was full of caves ? 
 In c. 47 he says; " Lo ! I am going to Hebron, for thither hath the 
 strong Lord sent me ; " he does not say, " I am going from Jeru- 
 salem to Hebron;'' the city is taken for granted in the story. Add 
 to this, that Hebron would hardly be known out of Palestine. 
 The writer is a Jew, dwelling in the neighbourhood at least of the 
 Holy City; we do not know how far the actual right of dwelling 
 in the city or its environs was restricted at this time ; it cannot 
 have been completely forbidden, for that is a regulation which 
 history shews and our later Baruch confirms to have been the result 
 of the revolt of Bar-Cochba. We shall shew presently that the 
 Christian Baruch was also written in the city or near it'. 
 
 Returning to the question of the time when the Apocalyptic 
 Baruch was written, we observe that" those who have written on 
 the subject have dealt with (1) its similarity to another, oven 
 more famous Apocalypse, the fourth book of Ezra ; (2) the evi- 
 dences of the influences of Christian Scriptures upon the writer; 
 
s the rest of the words 
 
 (3) the actual notes of time which it contains ; (4) the fact that it 
 is quoted in the second century by Papias. For example: the 
 connexion between fourth Ezra and the Apocalypse of Baruch,, 
 both in ideas and language, is undoubted. P. Hofstede de Groot 
 in his work on Basilides 1 determines the date of the fourth book of 
 Ezra to be A.O. 07 (reign of Ncrva), and he decides, in agreement 
 with Volkmar, that at this time the Gospel of John was either 
 unwritten, or current only in a limited circle. Then in a note he 
 remarks that shortly before 4th Ezra there appeared the Apocalypse 
 of Baruch, a work originally written in Greek, but transmitted to 
 us only in Syriac, which is later than the destruction of the temple, 
 earlier than Papias, and has references to Matthew, Luke and 
 Romans. And this Apocalypse he aflirms to be the work of a 
 Jew. ])u Groot's conclusions maybe traversed, perhaps, on some 
 points, and we are not concerned to defend them ; the connexion, 
 however, between Ps. Ezra and Apocal. Baruch which he remarks 
 iH recognized by other writers; and the only question is whether 
 Apocal. Baruch or Ps. Ezra is the earlier. 
 
 Fritzsche on the other hand, in his account of the Apocryphal 
 1'w.oks of the Old Testament (Lips. 1 S7 1 ) , will have it that the 
 Apocalypse is written not long alter the fall of the city. This is a 
 good deal earlier than ])e Groot's estimate. If. Ewald" argues the 
 date something as follows in his review of the earlier numbers of 
 ( 'ennui's Monument)!, lie points out that in e. 28 the reckoning 
 from the destruction of the city to the expected Messiah is ' two 
 parts weeks of seven weeks,' which he interprets to mean, in ac- 
 cordance with Hebrew parlance, two-thirds of 40 years : thus bring- 
 ing us to the year lO.'l (70+!j40). ISut. then allowing for twelve 
 periods" of final tribulation through which tho world must pass 
 from tin' time when I hi' book is written until the end of the age, 
 he subtracts 12 years and so brings us back to the year 01. It 
 will be evident, thai, this process of calculation and sub-calculation 
 is very uncertain ; and the same thing must, be said of Ewald's 
 other chronological points. 
 
 It is interesting to find, by way of contrast, that Hilgenfeld 
 puts the date sis far back as A.I). 72 1 ! 
 
 • liiiniHdffi mn Aimjinitir ilrn ApiMtofUrJivu 'AritnHrr*, Leipzig, 1AC8. 
 : lioltiiighrlit prlrhrlt Avzeiprn, 1RG7, p. 17(15 mjij. 
 J Mfsitiatt JtubicttniHi, p. Ixiii. 
 
 OF BARUCH. 
 
 
 
 It is a difficult thing then to determine the date with precision ; 
 and it does not seem that the critics have arrived at any more 
 definite conclusion as to the upper time-limit of the book, than 
 that it was written after the Roman Captivity. For the lower limit 
 the only evidence (apart from that afforded by our Christian 
 Baruch) seems to be that there is good reason to believe that it 
 was from the Apocal. Baruch that Papias derived his Chiliastic 
 story about the rate of produce of corn and wine in the millennium. 
 The passage of Papias is well known by frequent quotation : that 
 of Baruch is sufficiently like to it (x. 20). "In otie vine there 
 shall be a thousand shoots, and one shoot shall produce a thousand 
 clusters, and one cluster a thousand berries, and one berry shall 
 
 give a cor of wine And they shall cat (of the manna) who 
 
 come to the end of that time. 1 ' It must be admitted, however, 
 that there are elements in Papias' story which do not seem to be 
 reproduced here; so that even at the lower time-limit we are n 
 little uncertain. Nor do we. arrive at much greater certainty 
 when we try to determine the date of the Apocal. Baruch by the 
 companion volume, the 4th of Ezra. Ewald goes so far as almost 
 to assume that the two books are twin sisters, and if either is 
 earlier than the other it is Apocal. Baruch. But this again is 
 very uncertain. What we do seem to have arrived at is that it is 
 generally admitted that 4th Ezra and Apocal. Baruch arc closely 
 related; that Baruch shews some parallels with the Christian 
 Gospels ; that its time of production is in the last thirty years of 
 the first century, and that there is some reason to believe it is 
 quoted by Papias. It is unfortunate that we cannot speak with 
 greater confidence, because, since the Christian Baruch as we shall 
 see is exactly darted, we should have ljeen able to get an estimate 
 of the time between the publication of a Jewish Apocalypse and 
 its appropriation by a Christian writer, which estimate might have 
 served us as a rough guide in other and similar cases. 
 
 In addition to the three Baruch books to which we have been 
 alluding (Apocryphal Baruch, or simply Baruch, Apocalyptic 
 Baruch, and Christian Baruch) it is very likely that there are 
 other Baruch and Jeremiah books which have perished. The 
 titles Baruch and Jeremiah are interchangeable: our Christian 
 book sometimes boars the name which we have adopted, Rest of 
 the words of 7iar«cA,"and sometimes it is called the l'arulipowena 
 of Jeremiah. And it is probable that similar confusion has 
 
10 
 
 THE ItEST OF THE WORDS 
 
 prevailed with regard to the Barnchs and Jeremiahs which arc 
 not now extant, but of which wc find traces. 
 
 For example, wc find that it is to an apocryphal Jeremiah that, 
 Euthalius refers the quotation in Ephes. v. 14, "Awake thou that 
 sleepest &c." Others, I believe, suppose it to be taken from an 
 Apocryphal Adam. There is much confusion in these references 
 to Apocryphal authors: but wc may well imagine that the sen- 
 tences come from some unrecovered part of the Baruch-Jeremiah 
 literature, earlier of course than the Apocalypse. 
 
 An apocryphal Baruch is alluded to in Hippolytus 1 , as being 
 the text-book of a Gnostic named Justin. This Baruch is one of 
 the superior angels, and not a prophet. Hippolytus gives a sketch 
 of the system of Justin, and describes the oath which the initiated 
 take that they will not divulge the mysteries nor relapse from tlic 
 Good One to the creature : after which the worshipper is intro- 
 duced to the secrets of the order, and beholds " what eye hath not 
 seen and ear hath not heard, and which have not entered into the 
 heart of man." This is the passage which Euthalius regards St 
 Paul in 1 Cor. ii. as quoting, not from Isaiah, but from Apocryphal 
 Elias. As it is one of the chief Gnostic formulie in Justin's system, 
 it is at least conceivable that Elias may be a mistake for Baruch. 
 
 In the Altercation of Simon the Jem mid Theoj>hihis the Clrris- 
 tinn', a work of the fifth renfiiry, to which Ihirnack has recently 
 drawn attention", there is an allusion to a book of Baruch, from 
 which Theophilus quotes what he considers to be it convincing 
 argument against Simon: "Quomodo ergo piope finoin libri sui de 
 nativitate cius et de habitu vestis et do passionc cius et de 
 resurrcctione cius prophetavit dicens: Hie unctus meus, electus 
 meus.vulvae incontaminatae iaculatus, natus et passus dicitur"? 
 This is in answer to Simon's statement that "Baruch dc Christo 
 nihil meminit." The passage is not in any of our known books of 
 Baruch. 
 
 In Cyprian's Testimonia iii. 2!) there has been inserted in some 
 Mss. a quotation from Baruch which has never been identified, as 
 far as I know, in the known Baruch literature. It runs as 
 follows : " Vcnict enitn tempns et quaerctis me vos et qui post 
 
 1 rhiloKophumetui, v. 21 -27. 
 
 * Trrte mid Untrrtuclmwjnt, lid. I. Heft 3, Leipzig, 1883. 
 
 » See Schiirer, Neutcxt. Xeilffi-niliichte, in. 83 (Bug. translation). Schiirer's 
 notes on llio liarucli literature are very valuable. 
 
 OF BARUCH. 
 
 II 
 
 vos cupiant audire vcrbum sapientiac et intcllectus et non in- 
 venicnt. Nationcs autem cupient videre sapientcm et non eon- 
 tingot eis ; non quia deerit aut deficiet sapicntia huius saeculi 
 terrae sed neque deerit' sermo legis saeculo. Erit enim sapicntia 
 in paucis vigilantibus et taciturnis et quietis sibi confabulantibus, 
 quoniam quidam eos horrebunt et timebunt ut malos. Alii autem 
 nee credent verbo legis Altissimi. Alii autem ore stupentcs non 
 credent, ct credent et contradicentes erunt contrarii et impedicntes 
 spiritum veritatis. Alii autem erunt sapientes ad spiritum erroris, 
 et pronuntiaiites sicut Altissimi et Fortis dicta. Alii autem 
 personates fidei : alii capaces et fortes in fide Altissimi ct odibiles 
 alieno." The passage is certainly in the Baruch manner, as we 
 may sco by comparing Apocal. Bar. c. 48, "Non enim multi 
 sapiontes repcrieutur illo tempore, ct intelligcntcs singulmcH 
 
 aliqui erunt: sed etiain qui sciunt, maximc conticcscent ct 
 
 dicent multi multis illo tempore: Ubinam occultavit so multitiido 
 intclligentiae ? " But we can hardly identify it with any known 
 passage: so we must still leave a margin for lost literature under 
 the names of Baruch and Jeremiah. 
 
 We come now to our special subject, the Christian Baruch, a 
 work which, as we said at? the commencement, has met with a 
 somewhat cold reception from the learned. Fritzsche describes it 
 as much later in date and inferior in character to the Apocalypse 
 of Munich '. Dc Groot speaks of it as belonging to the Gnostic 
 school, whatever that may mean. Kneucker 11 calls it "a tasteless 
 working over" of the Apocalypse of Baruch. Dillmann refers it to 
 the third or fourth century, which can hardly be meant as a 
 commendation. Schiirer is more guarded, and simply says that it 
 is " a Christian book akin to our Apocalypse of Baruch, and has 
 borrowed largely from it." The question of the literary excellence 
 of the work is of course quite a subordinate one ; it is of more 
 importance to know that it is admittedly and obviously a 
 Christian book ; and therefore not to be despised even if it 
 should turn out to be of the third or fourth century. But the 
 fact is, as we have said, it is much earlier, and its chronology is 
 susceptible of exact determination. 
 
 1 He expressed a hope of editing it, however, at some fnturo time; a promise 
 which he does not seem to have redeemed; 18 years having elapsed since the 
 announcement. 
 
 1 Das Buch Baruch, Lips. 1879, p. 195. 
 
12 
 
 TIIK UF.ST OF THE WORDS 
 
 Wc will first of all shew that the book was written by a 
 Judtpo-Christiaii living in the" city of Jerusalem. The action of 
 the story, being concerned with the exile of the people, is divided, 
 between Jerusalem and Rabylon ; but the writer betrays himself 
 by an excessive knowledge of the topography of the Holy City. 
 Jeremiah wishes to send Abimelech the Ethiopian away from the 
 city in order that he may not sec the destruction thereof: and the 
 Lord directs him to send him to the gardens uf Agrippa, where he 
 shall be hidden in the mountain side until the return of the people 
 from exile. Accordingly Jeremiah directs Abimelech to take a 
 basket and go to the garden of Agrippa by the mountain road and 
 bring back figs. Abimelech goes, falls asleep under a tree, wakes 
 after a sufficient sleep of (Hi years, and coining back to the ruined 
 city failH to recognize it. "Alas!" says lie, " 1 have lost my way 
 because I look the mountain road." 
 
 Now the mention of the garden of Agrippa would of itself 
 be a sufficient betrayal of the locality of the writer, but when it is 
 intimated that there were two roads thither, wc are not only 
 convinced that the writer was speaking of a spot well-known to 
 him, but we are even encouraged to attempt an identification of 
 the spot mentioned. It is very likely that the gardens of Herod 
 alluded to are in the fertile valley below Solomon's pools, fre- 
 quently spoken of by travellers and their guides as Solomon's 
 gardens, and bearing to-day the name of Artas, which is an 
 evident perversion of the Roman hurl/is. I know no more likely 
 place for a royal garden in the vicinity of Jerusalem. And the 
 curious thing is that there arc decidedly two roads from Jerusalem 
 to Artas; one the high-road to Bethlehem and Hebron, with a 
 short divergence to the left at Solomon's pools ; and the other the 
 track round the hills which follows the line of Solomon's aqueduct 
 from the pools to the city. It certainly looks as if the geography 
 were real geography; and if this be the case the book was 
 written in Jerusalem, as was its prototype the Apocalypse of 
 Baruch. And in any case the allusion to the gardens of Agrippa 
 remains whether we have correctly identified their position or not. 
 
 But we may go further than this: not oidy have wc a geogra- 
 phical limit in the gardens of Agrippa, but we have also both 
 superior and inferior chronological limits. Superior, by the fact 
 that the book was wriUen later than Agrippa whichever of the 
 family may be intended ; inferior, because it could not be written 
 
 of bahucii. 
 
 13 
 
 after the time when his name ceased to be popularly attached to 
 the place described. And it seems to me that this consideration 
 alone would bo fatal to Dillmann's hypothesis of the third or 
 fourth century as the tiftic of production of the book. The writer 
 then is a Jerusalem Christian. 
 
 The next thing is to give the chronological identification. 
 We have already alluded to this by anticipation. The word 
 of the Lord to Jeremiah concerning Abimelech is that " I 
 will cover him in the mountain until I cause the people to 
 return to the city." Now on the hypothesis, allegorical and 
 cyclical, of a Babylonian captivity, the conventional duration of 
 exile is 70 years. Yet the writer makes Abimelech fall asleep 
 for 00 years. The Greek service-book corrects this to 70, mid 
 inserts the 70 again in the passage where Aliimelech, meeting 
 the old man outside of the city, obtains from him the infor- 
 mation that Jeremiah is with the people in Uabylon ; where it 
 adds the words ' since 70 years.' The correction was perfectly 
 natural and every way likely: but wc must read sixty-six years, 
 and not seventy. The same exchange of numbers will be found 
 in c. vi. whore Abimelech shews his basket of figs, and remarks 
 that, though sixty-six years had elapsed since they were gathered, 
 they were not spoiled. And since this is the date of the suggested 
 return from exile, and the book professes to be describing con- 
 temporary movements (for it records almost nothing of sub- 
 sequent date),' then the year of the expected return is a.m. 70 
 (the date of the Captivity) + 60 years = A.J). 130, and the book 
 must have been written very soon after that time. 
 
 Very soon after; because, as we shall see, it is an Eirenicon 
 addressed to the people of that time, a time marked perhaps more 
 deeply than any other in the history both of Jews and Christians 
 (unless perhaps it be the capture of the city by Titus), when severe 
 political regulations produced greater changes in six months in 
 the relations of the Church and Synagogue than had taken place 
 in all the preceding years of the century. We know very little, 
 as we would wish to know, of the details of the new settlement of 
 Jewish affairs by Hadrian : but we learn from the history and the 
 coins that Jerusalem was no more, that it was replaced by Aclia 
 Capitolina ; that the plough was passed over the sacred soil in 
 token of its renewed subjugation ; that Roman statues, the 
 emperor and his gods, wore in the holy places ; and that an edict 
 
14 
 
 THE IlKST OF THE WORDS 
 
 of tho emperor prohibited the Jew from approaching the holy 
 city. Turning to the lists of bishops in Eusebius, we find that 
 Clrntile names appear now for the first time. It is not necessary, 
 to assume the accuracy of Euscbius' list of Jerusalem bishops; 
 many of these; lists, especially the earlier portions of them, aro 
 afterthoughts. Hut the tradition which makes Marcus bishop of 
 Jerusalem at the close of the Hadrian War can hardly be in- 
 correct. It means at least that there has been, from political 
 necessity, a change in the organic life of the Church. The last 
 have become first, and the first last. The Judauo-Christian party 
 with its antique traditions and venerable Mosaisin is passing away. 
 The breach with Judaism, which Paid usually effected in a few 
 months in any city wln-rc lie laboured, was not really accomplished 
 in Jerusalem until the false Messiah had run his course. Hut 
 then when it came, it came quickly. 
 
 Now our document is the Church's Eirenicon to tho Synagogue, 
 at the time of the Hadrian edict. The problem is, how to evade 
 the edict of banishment from the holy City which is pronounced 
 on the race. Granted that we are carried away captive, and that 
 there is u possibility of return from captivity, how is this return 
 to be brought about ? And the answer is contained in the letter 
 which Baruch is instructed to send from Jerusalem to Jeremiah in 
 Babylon. So we find in c. vi. as follows: "If yo obey my voice, 
 saith the Lord, by the month of Jeremiah, I will separate you 
 from Babylon ; but he that will not obey, let him be as a stranger 
 to Jerusalem (feVo? rij<; 'UpovaaX^), and I will test you by the 
 water of Jordan, and there he that will not obey will be made 
 manifest." If nothing more had been said, we should have con- 
 jectured that this meant the rite of baptism ; but lest we should 
 have any doubt on tho matter, the writer continues parenthetically, 
 " this is the sign of tho great seal," the conventional Patristic term 
 for baptism. It is possible that these words may be a later in- 
 terpolation, but they arc not the less striking on that account, for 
 they would disclose the interpretation that primitively attached 
 to the passage. The meaning of it all is that the Christians, who 
 are evidently not affected by the imperial edict, for they took no 
 part in the rebellion, have suggested to Jews that by becoming 
 Christians by the way of baptism they can evade the force of the 
 edict, and no longer be strangers to Jerusalem. The people are 
 to be brought down to Jordau's side from Babylon, and there the 
 
 OF BARUCH. 
 
 15 
 
 precious and the vile are as far as possible to be separated one 
 from another. Those that will make the necessary renunciation 
 are received, tho rest rejected. Tho story runs that Jeremiah 
 sorted them out by families, and when a wholo family was clear 
 in renouncing Babylon and its customs they were accepted, and if 
 not, they wore rejected. It is not easy to imagine the manner of 
 the selection. The writer does not mean Rome when he speaks of 
 the people renouncing Babylon and passing over Jordan, and talks 
 of mixed families where men had married Babylonish women. I 
 think he here means the old' school of Jews (those who are Baby- 
 lonians by choice and who make no move towards Jordan), between 
 whom and the Gentile Church lies the conflict for tho possession of 
 the intermediate party, the Judieo-Christians of various types. 
 The selection being made by families is thoroughly in tho Eastern 
 manner, where religion is always bounded by social and racial 
 limitB, just as population is to this day reckoned by households. 
 " Himself believed and his house" is the conventional formula for 
 a change of religion : " as for me and my house " is a similar term. 
 What makes one a little more confident iu this interpretation that 
 it was an appeal on the part of the Gentile Christians or at least 
 of the Gentilising Christians to the more conservative, half con- 
 vinced among their Jewish brethren, is that we find from the 
 account that some undecided people in the middle ground came 
 part way to Jerusalem and then returned ; and that on their re- 
 turning to Babylon, they were received with an intimation that 
 as they had secretly departed from them, they would not be 
 received again : Babylon would have none of them. . This ac- 
 cording to the story leads to the formation of a new colony which 
 is derisively called Samaria. Now this is not difficult of inter- 
 pretation, if we imagine that there were those who had gone so 
 far from Judaism as to provoke an edict against their being re- 
 ceived again into ecclesiastical fellowship, and yet had not come 
 so near to Christianity as to be able to pass the baptismal stand- 
 ards. In this case, then, one result of the Hadrian edict is the 
 formation of a new Ebionite movement in Palestine. This ex- 
 actly agrees with the statements of Epiphanius and Jerome as to 
 the origin of Ebionism : they attempted to be both Jews and 
 Christians, and ended by being neither. 
 
 It is just^possible that this accepting and rejecting of families 
 of Jews by unauthorized or half-authorized persons may be the 
 
16 
 
 THE 11 EST OF THE WOUI.R 
 
 origin of a story in the Talmud which Rooms to cover some irrita- 
 tion of national fooling' on the subject of prosolytism. 
 
 The story is apparently referred to the time of Rabbi Joshua 
 who is talinudically the second generation from Hillel the Great. 
 
 " R. Joshua said, I received from R. Johanan ben Zakkai, who 
 
 received it from his teacher as a tradition in a direct lino from 
 
 Moses on Mount Sinai, that Elias would not come to pronounce 
 
 clean or unclean, to reject or admit families in general, but only to 
 
 reject those that had entered by violence, and to admit those who 
 
 had been rejected by violence. There was, beyond Jordan', a 
 
 family of the name of Beth Zercfa, which a certain Ben Zion had 
 
 excluded l»l violence. There was there another family (of impure 
 
 blond) whom Ibis I'.en Zion bad ail milled h,j mnlence. Ho ronton 
 
 to pronounce such clean or unclean, to reject or to admit them." 
 
 It is M uite possible that this story refers to the admission of 
 
 proselytes by Jewish Chrislinns of the city of Jerusalem (nolo the 
 
 Hon Zion) who rank practically in the city as Jews, at all events 
 
 up to the time of the final rupture, although in foreign cities they 
 
 had long been known as a ' third race. 
 
 Iti Jerusalem itself the line of demarcation between Jews* and 
 Christians was for a long time very faintly marked. The ecclesia 
 was intra symtgogam. Witness the account of the relations 
 between the ' Vhariwes and K. James the Just which Hogesippus 
 furnishes; no difference of opinion seems to exist, except on the 
 one point of the person of Jesus Christ, whom St James affirms to 
 be coming in the olouds of heaven. Something of the same sort 
 is implied in the story of Stephen. We shall sec by and bye 
 that this is the very point which provokes the people in the story 
 to stone Jeremiah, just as in the history they had done to 
 
 St James. 
 
 We have shewn, then, that the date suggested by the Baruch- 
 story is exactly the right, date for the interpretation of the events 
 that are there adumbrated. It is very interesting to sec that 
 baptism, which at first served to initiate proselytes into Judaism, 
 
 ■ Minima E.lujnth, ..... 7, quoted in Scliiircr Mutest. Zcitgcsch. ... 15fi, En R . 
 
 '"Two mart not .train allr R ory in order to M hero a reference to baptism. I u»e 
 tl,o |m«W to .bow that the -lew, in the flnrt century quarrelled over and .tanked 
 their family member*!,!, and it, purity or impurity jn-t a. our Apocalypse .how. 
 them to he dninR in the early part of the «con.l century. 
 
 
 OF BAHUCH. 
 
 17 
 
 but which does not seem to have been applied to Jews of good 
 standing, has now become one of the means for distinguishing the 
 Jews from the proselytes, and that the baptized are baptizing the 
 baptizers. \ ' 
 
 Before leaving the question of chronology, we must say a word 
 or two about another time-note in the book. The people stone 
 Jeremiah, and when dying ho predicts the coming of Jesus Christ, 
 the Son of God, after a lapse of four hundred and seventy-seven _ 
 years'. It is a little difficult to see what ho means by these 
 figures and how he arrives at them. It must bo either that the 
 Apoealyptist is giving the actual period from the first return from 
 Exile to the Messiah, or he is fabricating a similar period for the 
 second advent, the numbers being assumed to repent, its in I he en.se 
 of the duration of the Exile. That the former is the right 
 interpretation may be gathered from the prediction which Jeremiah 
 makes that the Messiah will choose to himself 12 apostles in order 
 that they may preach the gospel amongst the Gentiles, (c. ix. IS.) 
 But how does he calculate the period? For we have no possibility 
 of deducing 477 years from the interval between Jeremiah's death 
 and the birth of Christ. The building of the walls under Ezra and 
 Nehemiah is, however, not very far from the time intimated ; if 
 we assume this to have taken place in 458 is.c. or thereabout we 
 should not be 20 years out in the reckoning. But it would be idle 
 to assume a great acquaintance with chronology on the part, of our 
 simple-minded Apoealyptist; and we might perhaps leave this part 
 of the question unsettled without feeling that the interpretation 
 would suffer. We will, however, venture one suggestion for clearing 
 the matter up. At the close of the sixth book of Josephus' Jewish 
 Wars will be found a table of the leading periods in the history of 
 Jerusalem from conquest to conquest and captivity to captivity. 
 Now in this list the time from David to the Babylonian exile is 
 given as 477 years: so that it is just possible that the Apoealyptist 
 made an error in taking a number from Josephus' tables. 
 
 We will now pass on to consider the literary debts of the 
 Christian Baruch to his predecessors, beginning with some passages 
 which arc founded on the Apocalypse of Baruch. 
 
 Apocal. ii. Haec autem dixi tibi, ut dicas Jcrcmiae, et omnibus 
 qui similes sunt vobis, ut rccedatis ah urbc ista, quia opera vestra 
 
 1 The msh. are very confused over this number; the Ethiopic in particular 
 fluctuating between 303, 330, and 333 weeks. 
 
 ll. 2 
 
18 
 
 THE REST OF THE WORDS 
 
 mint tirbi huic tanquam columna firma ct, preces vestrae tanquam 
 mums- validus. 
 
 This passage is imitated in the later Baruch as follows: c. i. 1* 
 
 ?f e\0e eV t?)s rroXfco? Taint}'; <jt) Kal 6 Bapov^ «"' 7<fy> •Kpocrevx"^ 
 
 iifiwv (&<; arvKot ISpato? iariv iv fieatp avTrjs Kal <u<> Tetj^o? aSafiav- 
 twov -rrepiKvieXovv avrov. (We are thus able to restore some parts 
 of the original Greek of the Apocalypse of Baruch.) 
 
 The remote source of cither sentence is to be sought in Jer. 
 i. 18. 
 
 Apocal. vi. Et factum est crastino die, et ecce exercitus Chaldae- 
 ornm circumdedit urbem, ct tempore vesperae reliqui populum ego 
 Baruch et exivi ct steti apud qucrcum : et contristabar super Sion 
 et ingemiscebam super captivitatem quae supcrvenernt populo: 
 et ecce subito spiritus fortitudinis sustulit me et extulit me supra 
 Jerusalem in altum. et vidi et ecce quatuor angeli stantes super 
 qnatuor angulos urbis, tencntes unusquisque ex eis lampada ignis 
 in manibuB suis. 
 
 Compare with this the account by the later Baruch of the 
 capture of the city, especially 
 
 iii. 2. Kal iyeveTo <pwvrj o-aXnriyyo<;, Kal i^rjXfiov ayyeXoi ix 
 tov ovpavov, «aTex°" T « XainraScvs iv tow x € P alv "v™"- K °l 
 l<r-rr\<Tav etri ta TelxV T V* frokeaxi. 
 
 The angels then in Bar. Apocal. wait until one of their number 
 takes the holy vessels and delivers them to the earth, which opens 
 her mouth and swallows them up. The Christian Baruch makes 
 this hiding of the vessels to be done by Jeremiah and Baruch. 
 
 x. Die Jeremiae ut vadat ct confirmct captivitatem populi 
 usque, ad Babylonem ; tu autem mane hie in vastitatc Sion ct ego 
 ostendam tibi post hos dies quod futurum est ut contingat in fine 
 dierum. et dixi Jeremiae sicut praccepit mihi Dominus. et ipse 
 (luidem ivit cum populo ; ego autem Baruch reversus sum et sedi 
 ante portas templi et lamcntatus sum lamentationcm istam super 
 
 Sion et dixi. 
 
 The whole of these details are absorbed by the later Baruch, 
 with the single execution of the mention of the ' gates of the tem- 
 ple.' Each writer makes Baruch the one that laments over the city. 
 
 A more striking case of absorption of the earlier story is the 
 account of the priests throwing the keys of the Sanctuary up to 
 
 heaven. . 
 
 Apocal x. Vos autem sacerdotes sumite claves sanctuarn et 
 
 OF BARUCH. 
 
 19 
 
 \ 
 
 proiicite in altitudinem coeli et date eas Domino et dicite; 
 Custodi domum tuam tu : nos enim ecce inventi sumus oeconoini 
 mendaces. 
 
 Bar. Christ, iv. 3. '\epep.iat 8e apas Ta? xXetSo? tov vaov, 
 ej-rjXffev £f<» tt)s iroXeios Kal epptifrev avrd* ivriirtov tov q\lov, 
 Xeycov Sol Xiya>, TjXie, Xa/8e T<i? xX.cio'a? tov vaov tov <")eot>, xal 
 <j>v\atjov odt«? &»? qfiipas iv fj ifjeTaGei <re Kvpios wepl avTwv. 
 Aioti rjfitK ov% €i/pe0f)p.ev at-ioi tov <f>vXii^at avTih, oti iirhpOTrot 
 yfrevSovt iytwjdfifitv. | 
 
 The passage in Apocal. xi. Dicite mortuis : Beati vos magis 
 quam nosmetipsi, qui vivi sumus, becomes in Hitr. Christ, iv. 9 
 MaKaptol elaiv A/8poo/i 'lo-aaK koX 'Io«u/3, 'l)TL H-~]\6ov ex tov 
 
 KOCflOV TOVTOV. 
 
 It will be seen that the coincidences in the opening chapters of 
 the two Apocalypses are very marked. The same coincidence is to 
 be traced on referring to the closing chapters of the Apooal3'ptic 
 Baruch. Baruch writes a letter to the nine and a half tribes who 
 are in Babylon and sends it by means of an eagle. 
 
 Apocal. lxxvi. Accersivi aquilam et locutus sum ci verba ista : 
 Te fecit Altissimus ut sis excelsior prae omnibus avibus: et nunc 
 vadc, neque commoreris in loco, nequo ingrcdiaris nidum, neque 
 consistas super quamvis arborem, donee transicris latitudinom 
 aquanim multarum flu minis Euphratis, et ieris ad populum ilium 
 qui habitat ibi ct proicc ad eos epistolam hanc : recordare autem 
 quod tempore diluvii a columba accepit Noe fnictmn olivae cum 
 earn emisisset do area; sod et corvi ministrarunt Eliac deferentes 
 ci cibum, sicut praeceptum erat eis ; etiam Salomon tempore rcgni 
 sui quocumque volcbat mittcre, aut quacrcre aliquid, avi prao- 
 cipiebat, et obedicbat ei sicut praecipiebat ci : ct nunc ne tardea! 
 te, nequctleclincs ad dexteram aut ad sinistram, sod vola efc vadc 
 via recta ut custodias mandatum Fortis sicut dixi tibi. (lxxvii.) Et 
 fuit cum consummassem omnia verba epistolae huius et scripsissem 
 earn cum cura usque ad finem eius et plicuissem cam et nbnig- 
 nassem earn diligenter et ligassem earn ad collum aquilae et 
 dimisi et misi earn. 
 
 This is imitated in c. vii. of the Christian Baruch with no loss 
 of force in the transcription : 
 
 Bar. Christ, vii. ^ol Xeyo), ftao-iXev tmv ireTeivwv, aneXOt iv 
 elptjvp /i.ed' vyeias Kal ti)i< <piiaiv eveyKe fioi. Mi) 6/ioia>0ij<; tc3 
 Kopaxi ov i^aireineiXe Naif, Kal ovk dwio-Tpaifti) ft? Trjv Ki0n>rnV 
 
 ' 2—2 
 
20 
 
 TIIE REST OF THE WORDS 
 
 aWa ofioia>0T)Ti rfj Trepio-repa j/t« e< rpirov <f>d<riv ijveyiee t$ 
 oiicaitp' oCto> Kal aii, apov ti)j» koKtjv tpatrtv TavTijv t$ 'lepepla, 
 km toi? <ri)v ouTfJ, iVa ct5 <roi yevr/rai, apov ti)v yapTipi Tavrqv 
 Tp \a$> tu £ic\eKT<p rov WtoO. 'Eai> kvkXwo-ohjL o~e wavia ra 
 ireretva toO ovpavov, Kal wdvres ol i%dpo\ tjJt d\i]9eia<{ /9oi/Xo- 
 fievot •troktfirjo'ai fierd crov, dywvtirai' 6 Kvpios Swr) o~oi Svvap.iv. 
 Kal fir/ eKKKivys et's T<i Sefcid rj apto-repd, d\\' e5? /9eXo? i>7ro7oi» 
 op8m<t oirott aTreX^e act!. 
 
 These instances will be sufficient to shew the kind of uso which 
 the later Apocalyptist made of the earlier. And that the earlier 
 form had attached to it the epistle of Barucli appears not only 
 from the legend of the carrier-eagle but from the admission" at 
 the close of the Christian Baruch that " the rest of the words of 
 Jeremiah and all his might are written, not here, but in the 
 epistle of Baruch." 
 
 The traces of the use of the beautiful Apocalypse, known as 
 the fourth book of Ezra, arc less marked, but they are decided. 
 The famous passage in c. v. foretelling that " blood shall drop 
 from wood and the stone shall utter its voice " was known to our 
 Apocalyptist: it furnished him with the idea of the closing situation 
 in his book ; that in which Jeremiah sets up a stone, which takes 
 his likeness, and deceives thereby the people who wish to kill him, 
 until he has finished communicating the mysteries which he has 
 seen to the crowd and his companions Baruch and Abimelech. 
 The riotous folk stone the stone, thinking it to be Jeremiah. 
 But at last the stone cries out with a human voice, "0 foolish 
 children of Israel, wherefore do ye stone me, thinking that I am 
 Jeremiah ? " The motive for this story is evidently the single 
 sentence quoted above from Ezra*. Another clause in the same 
 connexion, where Ezra foretells amongst the signs of the end 
 that "salt water shall be found in sweet water and friends be at 
 war with one another," is copied by the Christian writer (c. ix. 
 10), "Snow shall become black and sweet waters salt." 
 
 The writer was also acquainted with the Apocryphal Isaiah. 
 In c. ix. IS, 19 the text of our author runs as follows: "He shall 
 come, and he shall come forth and he shall choose him twelve 
 
 1 This may however lie a Inter appendix. 
 
 ' iv. Esd. v. 5. It in quite possible that the whole sentence is a confused allu- 
 sion to the sawing asunder of Isaiah and the stoning of Jeremiah, and that Ezra 
 himself may be drawing on legendary sources: but compare what is said on this 
 point on pp. 43, 44. 
 
 OF BARUCH. 
 
 21 
 
 apostles that they may preach the Gospel amongst the Gentiles : 
 whom I beheld adorned by his Father and coming into the world 
 on the mount of Olives ; and he shall fill the hungry souls. While 
 Jeremiah was saying these things concerning the Son of God, 
 that he is coming into the world, the people was enraged, and 
 said ; These are the same words as were spoken by Isaiah the son 
 of Amos, when he said, I beheld God and the son of God. Come 
 then and let us kill him with a different death to that wherewith 
 we killed Isaiah." The people are not alluding here immediately 
 to the famous sixth chapter of Isaiah in which the prophet sees 
 the Lord on his throne, or as the Targumists prefer to render it, 
 so as to avoid the anthropomorphic conception, the glory of the 
 Lord on his throne 1 ; but they are speaking of a prophecy or 
 pseudo-prophecy in which the manner of his death seems also to 
 have been recorded as well as his ecstasy. And this can hardly be 
 anything else than the Ascension of Isaiah, in which Justin Martyr 
 is supposed to have found his information about the sawing in twain 
 of Isaiah with a wooden saw, and to which Origen definitely ap- 
 pealed as an authority for the manner of the prophet's martyrdom. 
 We will not saw him asunder, they say, as Isaiah was martyred, 
 but, for the sake of variety, we will stone him. It is, of course, 
 possible that the writer might have based his fiction on mere tra- 
 ditions, but the reference to Jeremiah as seeing th»-coming of the 
 Son of God and his sending forth of the twelve apostles to preach 
 is conclusive in favour of the Ascension of Isaiah as the origin 
 from which he drew. The reason why Isaiah is arrested is because 
 " Berial was in great wrath against Isaiah on account of the vision 
 and the revelation which Sammael had unveiled and because by 
 him was seen the coming of the Beloved from the seventh heaven, 
 and his transformation,... and the tortures wherewith the children 
 of Israel would torture him, and the coming and the teaching of 
 the twelve apostles..." 1 And that the writer had the actual book 
 to refer to will appear. from the use he has made of another detail 
 of the Martyrdom of Isaiah. When the writer describes the tor- 
 tures of the prophet and his final ascent in rapture through the 
 seven heavens before his death, he makes the prophet fall into 
 a death-like trance in which speech and breathing cease. And 
 
 1 A conception which lies underneath the passage in the Gospel : 
 glory and spake of him," John xii. 41. 
 3 Ascemio Inaiae, ed. Dillmann, u. iii. 
 
 'He suw his 
 
22 
 
 TllE It EST OF THE WOKOK 
 
 what Isaiah sees in that vision ho tells afterwards to the king and 
 the circle of the prophets. " While he was speaking by the Holy 
 Ghost, in the hearing of all, he held his poaco and his mind was 
 rapt away and taken upward so that he saw not those that stood 
 around ; his eyes were open but his mouth was still and the mind 
 of his body was rapt away upward, but his breath was in him, for 
 he saw a vision.'' (I think that we should read here 'his breath 
 was nut in him.') The writer explains further that the " visidn 
 which he saw was not of this world, but of the world which is 
 hidden from mortal eyes. And alter Isaiah saw this vision, he 
 narrated it to Hezekiah and Josab his son and the rest of the 
 assembled prophets." All of this is imitated in our Christian 
 Barueh : Jeremiah falls into a death-like trance, but after three 
 days he revives, his soul revisits her tenement, and he tells the 
 (Jlory of the Father and the Son. This use of Apocryphal Isaiah 
 begins in the earlier part of the prophet's ecstasy (c. ix. I?) where 
 he cries out " Holy, holy, holy... beyond the sweet voice of the two 
 seraphim : " here the direct reference is to Isaiah vi., as is seen 
 from the trisagion and the mention of two seraphim (" one cried 
 unto another"), but that Ps. Isaiah is in mind with its full Chris- 
 tology appears from the insertion of the words "the true light that 
 lightcneth me." 
 
 Wc need not hesitate to say then that the writer has used the 
 Ascension of Isaiah, and used it too, for it is an interpolated Apo- 
 calypse, augmented and expanded by Christian hands, in its later 
 and Christian form. The date of this work is discussed by Dill- 
 inann in his preface, and we need not dispute his conclusion in 
 referring the book to the beginning of the second century'. 
 
 We have thus determined three earlier Judajo-Christian works 
 which have been used and imitated in the process of manufacture 
 of the Christian Haruch. We will pass on to examine the possible 
 use which the writer may have made of other traditions concerning 
 Jeremiah, or, which is for our purpose the same thing, of lost books 
 incorporating traditions. 
 
 That traditions concerning Jeremiah were widely circulated in 
 early times appears from many considerations : the second book of 
 the Maccabees, for instance, has the whole story of the hiding of 
 the sacred vessels, in a form which does not agree with the Apo- 
 
 ' Atcemio, p. x«. (juilms omnibus perpensis Ascensionem ism primis seenndi 
 Haeculi deeenniifl exatitiHse censco. 
 
 OF BARUCH. 
 
 23 
 
 calyptic Barueh, and which is not in perfect harmony with the 
 Christian Barueh. And its version professes to be that of official 
 documents. "It is also found in the records that Jeremiah the 
 prophet commanded 'them that were carried away to take some 
 of the fire, as it hath been signified : and that the prophet on 
 giving them the law charged them that were carried away not to 
 forget the commandments of the Lord, and that they should not 
 be led astray in their minds on seeing images of silver and gold 
 with their ornaments. And with other such admonitions exhorted 
 he them that the law should not depart from their heart. It is 
 also contained in the writing that the prophet being warned of 
 God commanded that the tabernacle and the ark should be 
 brought along after him : and that he went forth into the 
 mountain where Moses climbed up and saw the heritage of God. 
 And Jeremiah on coming thither found a kind of cave-dwelling, 
 and he carried in there the tabernacle and the ark and the altar 
 of incense and closed up the door. And certain of those that 
 followed him came up to mark the way and they could not find 
 it. But when Jeremiah learned of it, he blamed them and said, 
 The place shall be unknown until God gather his people again 
 together, and become propitious. And then shall the Lord shew 
 these things'." 
 
 There is one point in which the later Barueh agrees better 
 with this than the Apocalypse : it makes Jeremiah hide the 
 vessels and not the angels. Possibly, therefore, the writer was 
 under the influence of the Maccabean tradition, which need not 
 be very early. The date of the second of Maccabees is, however, 
 one of the unsolved problems. 
 
 Another very important tradition concerning Jeremiah is that 
 he was stoned. This is not an original idea of the Christian 
 Barueh. We find it in the Epistle to the Hebrews. The famous 
 passage " they were stoned, they were sawn asunder, &c." is a 
 summary of the sufferings of the worthies of Faith, and each 
 Statement is based on the history of some real person : it has 
 always been known that " they were sawn asunder " referred to 
 Isaiah, just as " stopped the mouths of lions " referred to Daniel, 
 and " quenched the violence of fire " to the three Hebrew children ; 
 but it is not so generally felt that "they were stoned" belongs to 
 Jeremiah. 
 
 1 2 Mace. ii. 
 
2(. 
 
 TlIK KKKT OF TIIR Won US 
 
 Yet such is tho case, u.s I Ik- Baruch-Jercmiah legends sliow : 
 and the Epistle to the Hebrews is therefore one of the early wit- 
 nesses to the tradition. But wheneo was it derived? We may 
 not easily reply, but it was from the same source in written or 
 unwritten tradition lliat Christian Barueh derived his information. 
 There is other important evidence of the diffusion of the 
 tradition. The place of burial of Jeremiah is still shewn in Jeru- 
 salem in a cave which passes by the name of Jeremiah's grotto. 
 This grotto lies in the southern side of the conspicuous hill to tho 
 north of the city which is supposed by many persons to be the 
 place' called Calvary. On the north-west side of the same hill are 
 the ruins of the early Church which commemorated the martyr- 
 dom of St Stephen who wji« said to have been stoned here. Anil 
 it is said that tlii*- hill i- the Turpeian rock of ancient Jerusalem, 
 the Betb-hass:ii|il:di <>r ' Place of Stoning' of the Talmud. It 
 seems then that there is some connexion between the death 
 which Jeremiah met, according to tradition, and the place where 
 he is said to be buried. And the tradition concerning his stoning 
 in Jerusalem must be early : for the uniform church tradition of 
 Inter days, as we find it in the life of Jeremiah attributed falsely 
 to Epiphanius, or the life that is given on his commemoration 
 day in the Creek Church (sec Menacum for May 1), is that he was 
 stoned indeed, but at Tahpanhes in Egypt, and not, as the Jerusa- 
 lem tradition and the Christian Barueh say, in Jerusalem. Can 
 we be wrong in affirming the antiquity of the tradition which we 
 lind in our authority >. The opinion of the first and second cen- 
 turies seems to be that Jeremiah was stoned in Jerusalem'. 
 
 But. did the traditions of our document centre round any 
 actual person ? Are Jeremiah and Barueh the background of the 
 picture or the foreground '. Do the historical features of the 
 romance limit thciuselics to the City and the time of the Jewish 
 expulsion and the baptismal suggestion of the Christians to the 
 Jews: or may we go further? The writer has, according to some 
 
 1 I do not forget tlmt an Attempt might have been made to bring the legends 
 into harmony with our l.oid'x words " O Jerusalem which killest the prophets and 
 itmint them tlmt are sent unto thee;" but such a tendency would not have 
 produced an earlier tradition but a later one. It is more reasonable, though the 
 hypothesis is not necessary, and might even be fanciful, to understand our Lord as 
 saying this in allusion to the legends. When he said it he was in view of the place 
 of supposed martyrdom of Isaiah on the south of the city and of Jeremiah on the 
 north. 
 
 i 
 
 OF lURUCH. 
 
 25 
 
 rt 
 
 MSB., changed ' Barueh the scribe ' of the old Testament into ' Barueh 
 the reader.' Does he mean a real official of the Church ? It would 
 be hard to say: but with Jeremiah the case is easier: for there is 
 reason to believe that Judah, the last bishop of Jerusalem before the 
 definitely Christian regime, died at the hands of the party of Bar- 
 cochba. The Chronicon of Eusebius declares that many of the 
 Christians suffered for not taking arms against Homo ; and marks 
 the close of the war by the arrival of the first Gentile Bishop. 
 Now if Judah the supposed fifteenth bishop had outlived the war, 
 he would certainly not have been exiled by the Romans : so he 
 must have vacated his office by death. 
 
 A further interesting question arises with regard to the re- 
 lations of our writer to the Christian records. We see him 
 quoting freely and incorporating adroitly from many of the Juda:o- 
 Christian books which were current at that time in Palestine ; 
 Isaiah, Ezra, and Barueh — he knows them all. Barueh the Apo- 
 calyptist, whom he quotes most freely, though hardly to be called 
 a Christian, has been affirmed by careful critics to be under the 
 influence of the sentiments and to shew traces of the language of 
 our Gospels. What of the Christian Barueh ? Had he any ac- 
 quaintance with the New Testament Scriptures ? There is some 
 ground for believing that he was acquainted with the Gospel of 
 John. This will no doubt sound somewhat strange, but we will 
 not prejudge the question by choosing for the time of production 
 of the fourth gospel a period as late as is consistent with what has 
 been hitherto known of the literature of the second century: there 
 has been too much A priori reasoning in the dating of the fourth 
 Gospel. Nor is the Nemesis which attaches to this arbitrary and 
 ex silentio criticism exhausted. Neither will wo on the other hand 
 over-emphasise coincidences of thought and expression between 
 our writer and the Gospel; although it might be possible to 
 argue that when a writer (ix. 13) calls Jesus Christ the light of 
 all the ages, the unquenchable lamp, the life of the faith, it is 
 natural to refer to the Light of the World, the Light of Men and 
 the Light of Life, and to the contrast which Christ makes be- 
 tween himself and John the Baptist, when he calls him tho lamp 
 which has been kindled and shines. We might point out also 
 that the conjunction of c/>ai? and fan) is frequently recognized as 
 not merely Christian, but Johannine. M. Clermont-Ganneau has 
 established a number of cases of the occurrence of <£<us + f<u^ as a 
 
26 
 
 THE REST OF THE WORDS 
 
 Christian formula in Syria. The two words are often arranged 
 
 z 
 croRRwise, thus <\> u> c. ; and M. Oanneau says we must seek the 
 
 H 
 
 origin of the formula in the Gospel of John 1 . And with less judg- 
 ment it would be possible to quote the words (ix. 18) epy6fievov eU 
 tov KotTfiov as a reminiscence of John i. 9, the interpretation of 
 which is however doubtful. As none of these; coincidences would 
 definitely convince me of a quotation from John, so neither do I 
 unduly desire to convince any one by them ; but I would draw 
 attention to one clause in the adoration of Jeremiah (ix. 3) where 
 he addresses the Lord ;ls to 0(5? to dXifOtvov to <fxoTi£ov fie, tho 
 true Light that lightuneth me: where the collocation of words is 
 so peculiar, that it w almost impossible to refer the language to any 
 other than St John, and in view of this fact the previous coinci- 
 dences acquire new force. Further the passage is found, not only 
 in the Greek, which exhibits at many points a text that has 
 undergone some correction, but in the Ethiopic version, which 
 often approaches very nearly, as we shall sec, to the original form 
 of the Apocalypse. Unless then it can be shewn that these words 
 are a later addition, in the Ethiopic as well as in the Greek, wo 
 must admit a quotation from the fourth Gospel, which quotation 
 happily allows of being dated in or about the year 130 A.I). 
 
 A itthorities for the Text. 
 
 In the year 18CG Dillmann published the Ethiopic version of 
 the Christian Banich from several MSS.; and in the preface to the 
 Ethiopic Chrestomathy*, in which the text appeared, he pointed out 
 that it was a regular part of the Ethiopic Bible, where it appears 
 along with the Hook of Baruch, the Lamentations of Jeremiah, 
 and the Epistle of Jeremiah*. The Ethiopic version is translated 
 from the Greek, and becomes a very important witness for the 
 text. I follow, in my ignorance of Ethiopic, the best translations 
 I can get of Dillmann's text; good ones fortunately are not 
 lacking. There is a German translation by Priitorius in Hilgen- 
 feld's Zeitschrift fiir wissenschaftliche Theologie 1872, p. 230—247 : 
 and a later revised translation with notes by Kiinig in Theokgisclie 
 
 > ArchMogie Orientate, p. 171. J L'P<>- 1866. 
 
 • Cf. Wright, Cat. of Ethiopic MSS. in the Iiritith Museum ; Codd. 7, 8, 14, 16, 20. 
 
 OF BARUCH. 
 
 27 
 
 Studien und Kritiken for 1877, pp. 318 — 338. I cite the evi- 
 dence of this version as aeth. 
 
 The Meriaca for Nov. 4th are a direct authority for the Greek 
 text, which they contain in a somewhat abbreviated form, and in 
 a less pure text. For example the Menacum printed at Venice 
 in 1843 gives the first five chapters only of the text. The whole 
 of the text, according to Ceriani, is found in the Menacum printed 
 at Venice in 1009. Ceriani quotes occasionally a MS. Menaeiim 
 of tho Ambrosian Library ; and no doubt the evidence of this 
 class of documents might be multiplied a hundredfold. Their 
 combined evidence is given as men. 
 
 To this Ceriani added a MS. (marked AF. ix. 31) of the fifteenth 
 century, which he describes as belonging to the Bihliotheca Regia 
 Braidcnsis; which I take to represent the convent library of the 
 Italian town of Bra in Piedmont. From this Ms., with tho aid of 
 the Menacum, Ceriani published the text which apj>ears in the tilth 
 volume of his Monumenta Sacra pp. 11 — 18. This MS. I call a. 
 
 To these authorities we may add the following from the 
 library of the Patriarchate of Jerusalem. 
 
 Cod. b = Cod. 34, of the S. Sepulchre portion of the Library, of 
 the eleventh century, containing the 'Epa>Tqcret,$ xal ' \-rroKpicrei<; ol 
 Anastasius the Sinaitc. At tho end there are a number of 
 questions concerning tho dissonances of the Evangelists de rcsur- 
 rectione (Jhristi : a fragment from Ircnaeus, the same as iH printed 
 in Teschendorf's Anecdota Sacra et Prof ana p. 120 from Cod. 
 Coislin. 120; and on f. 251, at the end of the life of Jeremiah the 
 prophet, comes the title to. TrapaXenrofieva '\epey,Lov rov irpofyvrov. 
 
 Cod. c = Cod. 6 S. Sepulcri of the tenth century has h^cn 
 collated with the foregoing. It contains a valuable text which 
 often deviates widely from that of the foregoing ms. The text 
 begins on f. 242 of the MS. 
 
 The next two manuscripts belong to a totally different re- 
 cension ; but they are related inter se : the text which they give is 
 an epitome of the Paralipomcna, probably taken from the Menaea 
 with appendices from collateral sources : they are as follows : 
 
 Cod. d = Cod. 66 S. Sep. a late MS. (15th cent.?) containing a 
 collection of apocryphal matters of all kinds : a brief summary 
 may be useful. It begins with an extract from Chrysostom, 
 followed by 
 
 f. b. ToO dylov dirotrroXov xai evayyiXicrrov '\axivvov rov 
 
28 
 
 THE KENT OF THE WOKDS 
 
 0eoXoyov X6yo<; wepl t?/? /eoi/irjo-ew? tj]\- vwtptvXoynp.evn<; xal 
 eVSofou Se<r7roti/r/s- >)pwv 0€ot6xov xal lUtnrapOevov Mapla<;. 
 
 f. 14. 1 77s aefiaafLtax p-eTaaTi'itreox; ryt inrepevb'ol-ov he<nroivi)<i 
 r)t±wi' xal dtnrap0evov. 
 
 f. 23. TlepioSot tov dylov xal evSofjov dirooToXov xal evayye- 
 Xiotov -rrapBevov iiriarrfiiov qbiXov '\aidvvov tov OeoXoyov. 
 
 f. 93 b. Tlpr/fei? tov dylov xal fv&ogov xal Travcv<pyfiov diro- 
 otoXov Qotfiii. 
 
 t. 1 0!) b. Kx tiSv wepwSmv tov dryiov xal ev&ol-ov diroo-ToXov 
 'ViXiwrrov. vno (1. «Vo) irpdljea><; irevrt xal SexaTov piypt t£Xov<; 
 tou fiapTvplov avTov. 
 
 f. 124. Flpnfen; Marflia xal 'Av&pea ev tt} X'^Pf r ^ v dvOpto- 
 Trinptiyfai'. 
 
 t. I Kl 1). llp«ftt\- TIOV aTTOOToXtOV WtT poV Kill WavXoV KOI ITUS 
 
 t'l' Viiffir) ip.apTvpr]o-av tiri Nepwvos. 
 
 f. 105. MapTVpwv tov nyiov dwocnoXov xal tvayyeXio-Tov 
 Mdpxov. 
 
 f. 169 b. Tov dylov (Ittoo-toKov xal evayyeXto-Tov Aovxd. 
 
 f. 177. Tnop.VT)o-ts ei? tov dyiov d-ir6o~ToXnv xal evayyeXtOTqv 
 MaT0atov. 
 
 f. 1S1 b. Tov iiyiov ivSotjov dwoo-ToXov '\axwf3ov dSeX<f>ov tov 
 drylov \fanvvov tov OeuKoyov. 
 
 f. 182. AitiyrjcTK; wepl Ttjt dvTtXoylai tov SiaftoXov fierd tov 
 xvpiov r\p.a>v 'Irfcov XptcrTov. 
 
 {. 186. Mios ovvTopos xal woXnela tov oalov waTpot t)p.wv 
 '\mdvvov tov ev too (ppeaTi. 
 
 (. 188 b. 1)(09 tov nyiov Yepa.olp.ov. 
 
 f. 190 b. Au'iy^o-is Md\%ov fiovayov. 
 
 f. 194. A17777707S nepl. . .N ixoXdov. 
 
 f. 19G. Ma/3Ti/p<oj< Mevlyvov (sic). 
 
 f. 199. "A^\?;o-(9...HeoSaJpoi;. 
 
 f. 202 b. MupTvpiov <I>a>Teivav. 
 
 f. 209 b. Ai>jyr)0'is...ei> i«3 /3i<M...ria;£<u/x(ou. 
 
 f. 212 b. Ati']yr)o- is wepl tov 0pi)vov tov wpotpijTOV '\epep.ia 
 Trept Trjt 'lepovo-aXr'/fj.. xal wepl ttJ? nXwoeax; TavTn<; xal wepl 
 Trj<; txo-Taaeax; 'Af3ipeXe%. evXoyrjaov Zio-rroTa. 
 
 A life of Jeremiah is prefixed to the text of the Paralipomcna. 
 
 f. 215. irepl Ttji a\ci)<T6(u? '\epovo-aXrjp: Ta XaXnOevTa two 
 xvpiov wpbf 'lepep-lav xal ottgj? t) at^/io\<a<rto yiyovtv e^ei 
 
 OVTtOS. 
 
 OF BARUCH. 
 
 29 
 
 f. 222 b. Oinaaia Koopa p.ovayov. 
 
 f. 229. Aniens erepas rnnao-las. 
 
 f. 231 b. Air/yTjo-lt wepl tov yevo/ievov OavpaTos iv *A<f>plxr) 
 [Vy] rfj TroXei. KapToyevy. 
 
 f. 233. 'IL<f>palp.' et? tov wdyxaXov ']o>o-q<f>. 
 
 f. 252. Xpvo-oo-Topov' et? tov paTaiov /3tov. 
 
 {. 260. At»;7>7<ri? xal Siaffijxi) tov Bixalov xal iraTpinp^ov 
 Aftpadp,' &t)Xoi Si xal t»)i/ welpav tov OovAtov avTov. evXoyqaov 
 Seo-rroTa. > 
 
 It will be seen that the MS. though late contains a great deal 
 of valuable apocryphal matter: for example, I found it worth 
 while when working at Jerusalem to copy the whole of I he 
 'AvTiXoyla tou SiaftnXov and the Ata0>'jxy ' Afipadfi, as well as 
 the Munich matter. 
 
 The title attached to the Baruch extracts seems to imply that 
 they were taken from a Menaeum. 
 
 Cod. e = Cod. 35 S. Cmcis (the library of the Convent of the 
 Holy Cross now removed to the Patriarchal Library at Jerusalem). 
 This is also a late paper MS. (xvth cent.) and contains a similar 
 text of the Paralipomena to the preceding. It contains also the 
 prefixed life of Jeremiah. The MS. opens with a 81777770-19 *]axa>fiov 
 ei? to yevetriov Tt}<s 0eor6xov. We have collated the Baruch text 
 with Cod. d. 
 
 We have thus the following authorities for the text : 
 
 aeth = Ethiopic version as edited by Dillmann. \i 
 men = The Menaea. 
 
 a = Cod. Braidensis. 
 
 b = Cod. 34 S. Sepulcri. 
 
 c = Cod. 6 S. Sepulcri. 
 
 d = Cod. 66 S. Sepulcri. ,_ 
 
 e = Cod. 35 S. Crucis. 
 
 In using these authorities, we find that d and e are only 
 transcripts, with occasional modifications, from the Menaeum ; and 
 a very little examination will shew that the text of the Menaeum 
 is only a secondary authority. Of the remaining MSS., a and b 
 present an almost identical text, and constitute together a single 
 authority. The text is thus reduced to three principal authorities, 
 which vary widely inter se from time to time ; viz aeth, a + b, and 
 c. In comparing the readings we shall find that the Ethiopic text 
 
30 
 
 THE ItKST OF THE WORDS 
 
 is on the whole much superior to the text of a, b; and that where 
 it divcrgcH from this, it almost always has c associated with it". 
 
 Wo should thus lie led to take generally the concensus of 
 aeth and c as furnishing the earliest reading; but this would 
 require, first, that there should be a margin loft for occasional 
 cases in which a, b may have preserved the right reading: and 
 second, that the consensus of a, b with either of the pair aeth and 
 c against the other should be regarded as, almost to a certainty, 
 the primitive reading. The mss. would thus be represented by 
 
 Original text 
 I 
 
 fifth 
 
 1 
 
 The scheme will test itself readily as we edit the text; but a 
 few instances may perhaps be taken to shew the relation of the 
 authorities and the generally corrupt state of transcription. 
 
 v. 23. a, el p.r) 179 irpeo-fivri)';, xal on oi'x efoi/ dvGpo'mtp WeoS 
 vftpiaai rov p.el%ova avrov' eirel xareyeXwv on p.aivri. 
 
 b. el p.r) eh Trpea/3vrr)<;- xal on ovx e^rov niSpdnrui Pleov 
 vfiptaai rov (lel^ova avrov' eirel xarayeXmv aov xal eXeyov on 
 /level. 
 
 C. el p-r) el? Trpecrl3iiTi)<;' xal ovx it-mv dvQpdmwv vfipiaai rbv 
 p.el%ova avrov- i-rrtxareyeXovv ooi xal eXeyov tn p.ev [r]-^p.aXd>- 
 revaov xre]. 
 
 aeth. Wenn du nieht ein bejahrtcr Mann wftrest, so wiirde ich 
 dich schmiihen nnd fiber dich lachen, <loch nicht soil es geschehen, 
 dass man cinen Menschen vetachtet, mid zwar oinen bejahrtcn 
 Mann ; und wenn du nicht ein solcher wiirest, so wUrde ich sagen, 
 dass du ausscr dir bist. 
 
 Comparing these readings we see that the Oeov is to be 
 rejected in a, b : while the consensus of b, c and the Ethiopie makes 
 it certain that the word errixareyeXmv was followed more or less 
 
 1 The superiority of the Ethiopie text in affirmed al«o hy Kiinig (Stud. ,.. Krit. 
 1877, p. 319) : " In (ler That hat mir einc (lurchRiinKiRc Verglciclmng bciiler Tcxte 
 Kezci'gt. dasR beide wcit von oinander abweiclicn, ja dann dur Sttiiopifiolie dem 
 Originale dor Hel.rift niiher nlR dcr hin jotzt vcroffcntlichto RriechiRchc Text Ktelit." 
 
 OF BARUCH. 
 
 31 
 
 closely by xal eKeyov ; while the similarity of the endings eyeXmv 
 and iXeyov is sufficient reason for the omission of a clause. Nor 
 can wo bo far wrong if, restoring tho particle dv from tho Menaoa, v 
 we read imxareyeXtov dv aot ical e\eyov '6n fiaivrj. 
 
 vi. 22. a. 6 dxov'cov, d<j>oplaa> avrov ex tt/? Ba/9v\a)i'0<; 1 6 Se 
 (it) tiKovtov, feVos yivr/rai rfj? 'lepovaaXrjp,. 
 
 b. 6 dxovmv, xre 
 
 yevrjo-erai Kre 
 
 C. 6 dxovmv dva<pepa> avrov ix rov Xdxxov rrj<; Ba/9u\oJi'0? ' o 
 Se (it) dxovmv feVof ylverai rrjt 'lepovaaXr/p, xal ri)<; \iaf3vXmvos. 
 
 aeth. Diejenigen, welche (auf sie) gehort haben, werde ich 
 aus Babylon ausfuhren und sie werden nicht verbannt von 
 Jerusalem in Babylon sein. 
 
 Tho chief point hero is tho addition of the words ' and from 
 Rabylon ' by Cod. c : they evidently stood in the Ethiopie 
 archetype but being unintelligible they were corrected to ' in 
 Babylon.' 
 
 Thus we have the consensus of c and aeth for an apparently 
 tin intelligible reading: but the story explains it, as we proceed, 
 for those who will not obey Jeremiah are not only refused ad- 
 mission to Jerusalem, but they are rejected also on their attempt 
 to return to Babylon. So that the clause is a genuine one. 
 
 vii. 12. a, b. iav xvxXaiaovcri o~e irdvra rd rrereivii rov ovpavov 
 xal ftovXwvrai iroXep-fjaai pern aov, dyniviaaf (b dymvr/aai). 
 
 C. edv xvxXdamalv ae iravra rd wereivd rov ovpavov, xal 
 rrdvre<; ol iyOpol t»7? dXr)0ela<; f3ovXop,evoi iroXefuaai (ierd aov, 
 aywviaai. ~^ 
 
 The missing clause being found also in the Ethiopie, we arc 
 entitled to restore it to the text. 
 
 There are some places, however, in which tho text is extremely 
 obscure in all authorities : and we may even be obliged to resort 
 to conjecture for a reading. For example : 
 
 iv. 10. a, b. ravra elrrmv Bapoi>x, etjrjXdev ef<u t/j? 7r6\<*<»?, 
 xXalmv tcai Xeyav, "On Sid ae, '\epovo-aXr)(i, ilji"i\0ov drrb aov. 
 
 C. ravra elirmv, el-rjXffev xXalatv xal Xeyarv,"Ori Xbiirov Sta ae, 
 ^'\epovaaXrj(i' xal e^rjX0ev ex rr)<; iroXem. 
 
 aeth. Und nachdem er dieses geredet hat, ging er weinend 
 hinaus. 
 
 Here the Ethiopie has cut the knot of a difficult passage by 
 the simple process of omission of a clause and a, b by the omission 
 
.*?2 
 
 THE UKRT OF TnK WORDS 
 
 of a word : wo may suggest the rending "On Xwrovfievo*; Sin. <r$, 
 lepovaaXijp., efi/XfW d-rrb <rov. This furnishes the necessary 
 material for the explanation of the variants. 
 
 vi. 16. a, b. ' Air otTTelXas 8^ ei? rrjv Siarriropdv TtSv iOvwv, 
 rji'eyitfv y^npTtjv xal fieXava xal iypaifrev iirurTokriv. 
 
 C. o Be Yla.pov-% nwea-TeiXev et? rrjv dyropdv (sic !) riev iffvmv 
 /cat tjVtyKfv xiipT-qti xai fj.€\av real eyptnjrev £iritno\')V. 
 
 aeth. Und IWuch gelcitcte ihn bis zur Stras.sc und holte 
 Papier und Tinte und sehrieb. 
 
 The Ethiopic text shews that Siatnropn. is a corruption : for it 
 gives Straxse whirli is equivalent in Eastern language to dyopri : 
 (e.g. Suk in Arabic is either xtreet or market ; and this inter- 
 ehangenbilit}' of the two words has given rise to variant and 
 conflate readings in the New Testament in Mark vi. 5(5 iv rait 
 ilyopaU tat ev rait; Tr\nTe!at<; :) so that we may safely read dyopri: 
 but nyopd rmv eOvaiv is more difficult: yet the to>v eOvolv cannot 
 be omitted since it is found in c as well as in a, b. Lot us see, 
 then, whether there are an}' considerations that will throw light 
 on this difficult reading. Is there any market that might be 
 called the Gentiles' inaiket; or any street that might bear the 
 name of the Gentiles' street? This question brings before us 
 some very interesting matter. We may establish the following 
 points: (a) that there was a famous fair held annually at Abra- 
 ham's oak near Hebron ; (/3) that this was especially a fair of 
 the Gentiles; (7) that this fair is closely connected in history 
 with the Jewish war under Hadrian ; and (8) that the intro- 
 duction of the city Hebron, and the terebinth of Abraham, into 
 the story was suggested to the writer by the earlier Baruch whom 
 ho so" largely draws upon in other details. And first, with regard 
 to the fair: Sozomcn in his Ecclesiastical History devotes a 
 chapter to the account of the religious disorders that prevailed 
 at this fair, and to the suppression by Constantino of the forms of 
 idolatry that had associated themselves with it. At this Tere- 
 binth, says he, there assemble annually the inhabitants of the 
 country and the remoter parts of Palestine, and the Phoenicians 
 and the Arabians, during the summer season to keep a feast, 
 and very many resort thither for the sake of trade, both buyers 
 and sellers. The feast is diligently frequented by all nations, by 
 the .lews because they boast of their descent from Abraham ; by 
 the Greeks because angels there appeared to men, and by 
 
 
 <! 
 
 OF BARUCH. 
 
 3.1 
 
 Christians. On this famous spot Constantine ordered the erection 
 of a Christian Church'. 
 
 This concouj^e of the Gentiles at the Terebinth-fair appears 
 also from the Onomasticon of Eusebius, who says that the oak 
 and sepulchre of Abraham are an object of religious veneration 
 Trp6<; t<£v i-xOp&v, where Reland long ago' Raw"*that wo must 
 correct iyOptav into effvdZv, as Lagarde has done in his edition 
 of the Onomasticon". 
 
 Sozomen, indeed, speaks of the Jews as frequenting the fair, 
 but there is evidence to set against this statement, according to 
 Jerome', who says that "exsecrabile fuisso Judaeis mercatum cele- 
 berrimum visere." We may, therefore, call this annual gathering 
 a market of the Gentiles, in agreement with our text of IWtich. 
 
 The reason of the detestation which the Jews felt for this 
 fair will be found according to Jerome in the consideration of 
 the connexion between the fair and the Hadrian War. Many 
 thousands of men had been sold at this market, after the capture 
 of Bether, the last stronghold of the Jews, some of them at 
 miserable rates, such as the price of a horse's food of corn. Thus 
 Jerome says, "quod ultima captivitate sub Hadriano, quando et 
 urbs Jerusalem subversa est, innumerabilis populus divcrsae 
 aetatis et utriusque sexus in mercato Terebinthi venumdatus sit. 
 Et idcirco exsecrabile etc.," and again in his Commentary on 
 Zechariah", " legamus veteres historias et traditiones plangent ium 
 Judaeorum, quod in tabernaculo Abrahae, ubi nunc per annos 
 singulos mercatus celeberrimus excrcetur, post ultimam eversio- 
 nem quern sustinuerant ab Hadriano multa hominum millia 
 venumdata sint et quae vendi non potuerint translata in Aegyp- 
 tum." It is clear, therefore, that the market, however famous, 
 and widely attended, could never have been popular with the 
 Jews. It has even beC!? questioned whether in the time sub- 
 sequent to the war, they were not disqualified by edict from 
 
 1 Sozomen H. E. ii. 4, ivravda Si XafiwfAv tiffin vvv irljcnov iravifyvpiv ayovtrif 
 Cipa dtpovt ol itn\iaplol t Kal ol irpoauripo) Ua\aiOTtPol, Kal 4>a[PtKti Kal 'K^Afiiol. 
 Zwlaai Si r\ficToi teal ifiiropttat ti'tna, jr&)Xi7<roeTej Kal iyopiffoyrtt. 
 
 2 Reland, Palestina pp. 711 sqq. sub voce Chebron. 
 
 ' ' H Spvs 'kflpah.fL Kal to iwrjfw. airrodl dewpttrat Kal Opr]ffK€itTai iiricpavwt Tr pot rCjv 
 ixQp&v- Cf. Jerome, De situ et nominibus, sub voce Arboc, A cunctiR in circnitti 
 goutibus terebinthi locus nuperstitioae colitur. 
 
 * Jerome, Covim. in Jer. xxxi. 15. 
 
 5 Jerome, Comm. in Zach. xi. 4, 5. 
 
 II. 
 
 3 
 
n* 
 
 THE IIEST OF THE WORDS 
 
 coming as near to Jerusalem as Hebron ; Rome persons maintain 
 that they were absolutely exiled from the soil of Palestine ; but 
 in any ease we can see clearly that the market was a foreigners 
 market, and that it was closely connected historically with 
 Hadrian's victories. Indeed it is quite possible that Hadrian 
 established the fair. Something of the kind seems to be implied 
 in the statement of the Paschal Chronicle, which under the 
 date 119 A.D. (!) reports its follows: 'HX.^ev 'ASpiavot tit '\epoao- 
 Xvua Kal e\affei> rot)? '\ovSaiov<s at^/iaXo)TOi/«, Kal airt\0mv tit 
 rnv \eyofitvi)V Ttpefttvftov irpokaTt)atv Travyyvpiv Kal irtirpaKtv 
 avroit fit rayrjv Tttttov exaarov, Kal roi)t vtro\tt<f>0ivTat tkafttv 
 tit Tn^av teal tKti tarr)atv travriyvpiv Kal en-cuVno-ev avrovt. Kal 
 ?(•><! tov vvv »J wavijyvptt eKtivq Xiytrat 'Aopiairj. 
 
 There is here some confusion of dates, and it is also a question 
 whether Hadrian visited Palestine himself or whether he merely 
 established the fairs at the Terebinth and at Gaza by military 
 authority ; there is, however, reason for believing that the time 
 of Hadrian is the time to which we must refer the establishment 
 of these annual gatherings. 
 
 It appears then that we may put in a good claim for the 
 identification of the Gentiles' market, and for the justification of 
 the difficult reading of our best manuscript. 
 
 Nor need we be at all surprised at the allusion to Hebron in 
 the story: for in the Apocalypse of Baruch, which our writer 
 follows, we find the very same thing. Baruch goes to Hebron 
 in search of a theophany or at least of an angelophany. It is the 
 proper place to look for heavenly visitants'. Our Ethiopic Version, 
 if we could accept its reading, would make the Christian Baruch 
 ' The parallelism between the two writers may be seen by placing the pannages 
 
 side by side: 
 
 Apocal. Bar. 
 
 %%i. 1. Et abii inde et sedi in Valle 
 Cedron in oaverna torrae. 
 
 xlvii. Et cum exissem ac dimisissem 
 cos, abii Inde et dixi eiR ; Ecce ego vado 
 usque ad Hebron : illuo enim misit me 
 Fortis. 
 
 lxxvii. 18. Et fnit prima et vigesima 
 menne octavo veni ego Baruch et sedi 
 snbtus nuercnm in umbra ramorum (? is 
 this the Terebinth) ..et scripsi haB duas 
 epistolns. 
 
 iv. 11. 
 
 Bar. Christ. 
 ml f/tciw In ityrnulif «o9f{4- 
 
 /1CK0T. 
 
 vi. 10. i Si Bajwitx iTo<lTlC\.at til t))v 
 iyopif raw ( Ovwr tjvtyitt x^fV » n! pAa»a 
 Kal (ypaifrfv ^irlffToXiJi'. 
 
 OF BARUCH. 
 
 35 
 
 also go to Hebron, as the proper place to finish the interview with 
 the angel. This would bring the two Apocalypses into even 
 closer relation : but we need not assume this. If our supposition 
 be correct that the book belongs to the close of the Hadrian War, 
 it is certain that the thoughts of the writer must have turned 
 to the market where the Jews were sold into slavery; and. con- 
 versely, if we have properly identified the Gentiles' market, the ar- 
 gument is in favour of referring the book to the time of Hadrian 
 as the most likely period for an allusion to the Terebinth. 
 
 These instances, then, will perhaps suffice to shew the nature 
 of the text with which we are dealing. It need scarcely he 
 remarked that a host of insignificant itacisms and cases of corrupt 
 transcription have been neglected. The chapters and verses are 
 taken from the text of Ceriani. 
 
 Note on the Geography of Ezra and Jiaruch. 
 
 As we study the parallels between this pair of Apocalypses, 
 or between any pair of the triad, 4 Ezra, Apocal. ISaruch, Bar. 
 Christ., we derive great advantage for the interpretation of the 
 three texts. It is a great gain, for instance, to see how much, in 
 each case, depends on a proper knowledge of the suburbs of 
 Jerusalem and the country between that city and Hebron. We 
 will take the matter a little further and try to apply our results to 
 a problem that has been hitherto unsolved. Let us ask ourselves 
 the question whether it is possible to identify the field of Arphad 
 or Ardath mentioned in the 4th book of Ezra as the locality of 
 one of the visions of that Apocalypse. The passage runs " ibis in 
 campum florum ubi domus non est aedificata, et manduces so- 
 
 lummodo de floribus eampi et profectus sum, sicut dixit mihi, 
 
 in campum qui vocatur Arphad et sedi ibi in floribus" (iv. Esd. 
 ix. 24 — 26). The MSS. are, as might be expected, in the greatest 
 confusion over this Ardath : the Latin texts reading Ardath, 
 Ardat, Ardoch, or Ardarf> which are evidently modifications of 
 a primitive Ardat, or Ardath ; the Arabic reads Araat, the 
 Armenian Ardab ; while the Syriac and Ethiopic agree in reading 
 Arphad, and the weight of their combined testimony is so great 
 that it is the accepted reading in Fritzsche's text. On the 
 other hand the Arabic reading is very close, when written in 
 uncial Greek, to the Latin reading ; nor is the Armenian very far 
 
 3—2 
 
36 
 
 THE REST OF TFIE WORDS 
 
 from it. The question being insoluble from the mss. alone, we 
 turn to the known relations between the group of Apocalypses 
 mentioned above : the first thought that suggests itself is that 
 perhaps the field in question may be the field of Agrippa men- 
 tioned in Christian Baruch. The two nnmes arc not so remote 
 as to render identification impossible, and if we imagine the 
 7 to drop out we can come very near to the Arphad of the 
 Syriac version. But perhaps this assumption iR a little too 
 difficult, and so we will try another and easier one. 
 
 Observing the fact that Hebron is mentioned in Apocal. 
 Baruch as one of the seats of prophetic inspiration, and that 
 Hebron is also implied in the Christian Baruch, we ask ourselves 
 whether it is mentioned in 4 Ezra. Now if we turn to the 
 Apocalypse of IVaruch, wc find that the vision at Hebron is 
 preceded by a seven days' fast, and that before the prophet begins 
 his fast or sets out, for Hebron he bids farewell to the people and 
 their elders who are extremely unwilling that he should depart 
 from amongst them. The parallel to this passage in 4 Ezra is 
 in e. xii. v. 40 — 51 ; as we may see from the following: 
 
 Apocal. Bar. 
 c. xlvi. Et rcflponderunt filius metiR 
 ot Reniorefl populi nt dixenint mihi : 
 t!«qne ad iRtiiiRmodi huiniliavit noR 
 FortiR, nt recipiat tp a nohiR citn ct 
 vcrc primus in tcnpbrifl, »Vc. ttc. 
 
 c. xjyii. Et cum pxiflflcm ae dimifliRRpm 
 pn« ahii indc ct dixi oifl; Y.ccc ego vado 
 URquc ad Hchron...et yeni ad cum locum 
 uhi Rcrrao factnfl fncrnt ad mc ct sedi 
 ihi et ieiunavi Reptom diebus, ct factum 
 eRt post dies Rcptem .... 
 
 4 Esdras. 
 
 c. xii. 40. Et factum CRt cum audiHRet 
 omniR populufl quoniani pertranflierunt 
 spptem diofl ct ego non fuissem reverRua 
 in civitatom et congregant rc omnifl a 
 minimo uflque ad maximum et venit ad 
 me et dixerunt mihi diccuteR, 
 
 41. Quid peccavimuR tibietquidiniuRte 
 egimufl in te...tu enim nobis superaRti... 
 Ricut lucerna in loco obflcuro. 
 
 CO. Et profectUR est populus sicnt 
 dixi oi in civitatom: ego autom Rcdi 
 in campo Bcptem dicbus Ricut mihi roan- 
 davit et manducavi de 8oribufl, Ac. Et 
 factum est poflt dies eeptem.... 
 
 Wc suspect, then, that the place of the fifth vision of Ezra 
 (the vision of the great Eagle) may be taken to be Hebron ; but 
 a glance at the text will shew that the scene is the same as in 
 the fourth vision (the vision of the Sorrowing Woman): and this 
 scene is the field of Arphad, or Ardath, or whatever may be its 
 right name. It seems, therefore, that Hebron as a place for 
 visions turns up in all three Apocalypses, and that Ardath is in 
 
 1/ 
 
 OF IURUCH. 
 
 37 
 
 its neighbourhood. With some likelihood we may say further 
 that the oak of Abraham as a place for celestial communications 
 turns up in all three writings: in the Christian Baruch by 
 implication in the allusion to the Gentiles' market or fair at the 
 Terebinth ; and in the Apocalypse of Baruch the oak is suggested 
 in the parallel passage to this, quoted in a previous note (Apocal. 
 Bar. c. lxxvii. 18)'. But it is also in Ezra, for we find in c. xiii. 57, 
 " Et profectus sum et transii in campum (sc. Ardath)... et sedi ibi 
 tribus diebus. (c. xiv.) Et factum est tertio die, et ego sedebam 
 sub quercu (sc. Terebintho)." 
 
 Now observe further that the place of vision is described in 
 Ezra as "campum... ubi domus non est aedificata," and compare the 
 description which Sozomen gives of the sacred oak and its 
 surroundings. "The place is open and cultivated ground, nor 
 are there any buildings except the well and the ancient Abra- 
 hamic buildings around the oak " (aidpiot yap xal apod/ios ecrrtv 
 o %aipo<; xal ovk e%a>v oiK^pMTa tj fiova ra wept rrjv hpvv irtiXai. 
 tov Aftpaafi, yevofieva xal to (ppiap to trap' avrov Karao-icevao-ffev). 
 At first sight the parallelism of these two passages seems a little 
 artificial ; but this objection disappears as soon as we observe that 
 in either case the absence of buildings is a corollary from the 
 sanctity of the place. It had been rendered holy by the Theo- 
 phany which had occurred there. Each of our three Apocalyptists 
 is occupied with the subject of the Upper Jerusalem, and examina- 
 tion shews that it was believed that Abraham had seen this Heavenly 
 City at Mamre. Let us then compare what Ezra and Apocalyptic 
 Baruch say on this point : 
 
 4 Esdras. 
 x. GO. Ofltcndit tibi AltiRBimuR clari- 
 tatcm gloriac eius (ro. Jerusalem) et 
 pulchritudinem decoris cius. Pruptoroa 
 enim dixi tibi ut venire* in agrum ubi 
 non est fundamentum aedifioii ; nco 
 enim poterat opus aedificii hominis ruh- 
 tinere in loco ubi incipiebat Altinsimi 
 civitas ostendi. 
 
 The place of Ezra's vision is the same as that of Abraham. 
 
 We have thus proved that the scene of the 14th chapter of Ezra 
 is geographically identified with the neighbourhood of Abraham's 
 oak; if any doubt remained on our mind, as to the correctness of 
 
 1 p. 34. 
 
 Bar. Apocal. 
 iv. S. " Ostendi earn (so. Jerusalem) 
 Adamo priuRquara pcooaret; oum vero 
 abjecit mandatum, Bublata eBt ab eo, ut 
 etiam paradisus. Et postea ostendi earn 
 Rervo meo Abrahamo noctu inter di^U 
 siones victimarum." 
 
ns 
 
 TIM'. KfiNT (IK THE WORDS 
 
 the investigation, it might be dispelled by the following further 
 consideration : when Ezra is sitting under the oak, a voice comes 
 to him out of the bush saying, Ezra, Ezra ; and the speaker goes 
 on to say that it was in the burning bush that he appeared to 
 Moses when the people was in bondage in Egypt. Now we may 
 very well ask, What is the reason for this abrupt allusion to the 
 burning bush ; how came the author's mind to travel that way ? 
 The answer is that the Terebinth of Maniro was supposed to have 
 the same virtue of non-inflammability as the bush in Mount Sinai. 
 The evidence for this will be found in Roland, Palestina, under 
 the heading Chebron, and is as follows : 
 
 Ps. Eustathius, writing a commentary on the Hexaemeron, 
 says (Migne, Pali: fir. xviii. 77H) that .Joseph was buried in the 
 same place as his ancestor Abraham, and that in this place is 
 the Terebinth where Jacob hid the idols of Laban, and which is 
 
 still reverenced by the people of the neighbouring countries 
 
 And if this Terebinth be set on fire it is swallowed in flame and 
 one would think it to have been consumed ; but as soon as the 
 fire is extinguished the Terebinth is seen to be unharmed. The 
 same account is given by Georgius Syncellus in his Chronographia 
 (ed. Niebuhr, Vol. I. 202): and it appears that Syncellus and 
 Eustathius are drawing from a common authority, since their 
 language is similar, and they both make the mistake of confound- 
 ing the; oak at Khecheni with the tree at Maniro. This common 
 authority is named by Syncellus ; it is the chronographer Julius 
 Africanus, who must therefore be also responsible for the blunder 1 . 
 
 1 Wo kivo the |ifvswim-H wiile by fliilo : 
 I'D. EiiKtntliiiiH. 
 'RirJ WX'i W (rol TO? 'Iu>rt>7^>, Trjt Alyvw- 
 toi' AwoxupijoavTit, jnjfln'iH'ffii' Ivffa 6 wpo- 
 wArwp avrClv ' AflpaAp. wpmr * >)5t vro ' (Vy 
 rbwip i'*WX f * a ' V T*/i//*Wtor, i><p' 7/ 
 tKpliptv'laKUift TT)1 (flic) Adjian r& (I8u}\a, 
 rrrtx tn Hal vvv f/( Tiprtv rCiv irpoybvitiif t'wb 
 tw wXrjffioxwfWv flprjaxtvirat' tart yAp 
 &XP 1 T0, ~' ti'*'P° ira/»A rbu Trpipvov aiirrft 
 
 Bldpbl, if OV tA T€ b\nKa\rTfhpaTd Kal TO.% 
 
 iKarbttflat Avifpipov tlval rt <f>aal pAfibov 
 aiiri\v ivbs tCjv iwi^'vtiiOivTtttv Ayyi\ij)v 
 Tip 'AflpaAp., rpirxp rip rbwip rbrt rapvv 
 IvHpiTcrvt no! i( oi't^i i AfiAyacrrot Ave- 
 ipi'tr) Trpiftif0oi. tipaipOi'iua yip 5\if *vp 
 
 (Icorfiiufl RyncolhiB. 
 
 'II ITOI/IfClKT; OK^VTI TOU 'ItlKvfi h 'EMfffl 
 
 awfrnivT) xarA toi'i \pbvowi ' AvtovIvou 
 'Vwpalitiv ftaai\iu\ bwpOApri Ktpaivip ws 
 iftj]iriv 6 'Aippinavbt, fat tCiv xp6vwv avrov 
 ' AvtwvIvov IffT&prjffat. 'laxity AiraptaOtlt 
 roil unb Ziptwr Kal Ati'l irpax^tioiy ^ r 
 ZiKlpon 5iA rrp> ttji AStXrpTJt tpOopAv fit 
 roi-t tViXW/J^ol'f, Oa^-ai if Zurlpotl 0P1 
 i<p{pfTt> Biofo rrapA ttji- rlrpav uiro r'r\v 
 llai/itiinav TtpiftirBm t;tu iUxp '«* «'• 
 rip.ru> rrarpiapxti* i'Trb T&v w'Krio'toxuptjtl' 
 Ttftarat, nfrfjptv ell Baitf^V rai/T^j irapA 
 rrpifivw Swph*. Jjv, t3i <pao~iv & Atppacavbi, 
 
 T^r TCpcpfo0OI', llf t" Til iKTlvAt Avi<ptf>0¥ 
 
 i 
 
 OF BARUCII. 
 
 3!) 
 
 We have thus a perfect explanation of the allusion made by 
 Ezra to the burning bush. There was a tradition that the Tere- 
 binth was incombustible. It appears, therefore, that we ought 
 to identify the field df Esdras' vision with the neighbourhood of 
 Hebron and the sacred oak. This suggests that we should read 
 Arbaa' as the name of the field (the ancient name of Hebron 
 being Kiriath-Arba). Writing this in uncial characters, the word 
 easily becomes apBAA, from which the Ardab of the Armenian is 
 a mere transposition, and Arphad of the Syriac a slight change 
 of two closely related letters. The other variants readily explain 
 themselves in a similar manner. 
 
 The Ezra-Baruch legends in the Koran. 
 
 We have in tho preceding section traced the process of cor- 
 ruption by which the manuscripts of the fourth book of Ezra 
 have disguised the writer's geography almost beyond identifica- 
 tion. We will now add something further to the subject, though 
 only in a tentative manner, by trying to demonstrate that traces 
 of our group of Apocalypses or at least of some of them are to be 
 found in the Koran and in Commentaries on the Koran. 
 
 The second chapter of the Koran entitled ' the Cow ' contains 
 near the close a curious passage which Sale renders as follows : 
 " Hast thou not considered how he behaved himself who passed by 
 a. city which had been destroyed even to her foundations ? He 
 said, How shall God quicken this city after she hath been dead ? 
 And God caused him to die for an hundred years and afterwards 
 raised him to life. And God said, How long hast thou tarried 
 here ? He answered, A day or a part of a day. God said, Nay thou 
 hust tarried here an hundred years. Now look on thy food and 
 drink, they arc not yet corrupted ; and look on thine ass : and this 
 have we done that we might make thee a sign unto them." And 
 Sale remarks that it is the opinion of the Arabic commentators 
 
 ytvt-ral Kal voplfarai roit ra<w eff Kbvvf Ik 
 Ttji <p\oyal draXtfctrfai, nalroi <T$iaQuoa 
 ptvroi Atfo-Tjt 0X17 Kal Attfpaiot Behcrwai. 
 
 iv raw TavyjyGptai ttji xufnt (votKot, tj 5' 
 ou KaTfKattro SoKoOfja TriwpaaOai. wapb. 
 Tavnjw 6 Ta<pot ' AfSpabp Kal 'Irradic . <parrl W 
 rivet pAiSdov thai Tint rur iiri^tvftjQhruv 
 d-y^w* Tip 'AiSpaafx ipUTcvffftfjav avrbfli. 
 1 The lix give uniformly Arboo, which Jerome corrects to Arbee: "cormpte 
 in nostris codicibus Arboo ecribitur cum in Hcbreeis legator Arbee " 
 
40 
 
 TltE KKXT OF TIIK WOHDS 
 
 OF BAKUCH. 
 
 41 
 
 that the person spoken of here is Ozair or Ezra. He gives some 
 further expansion of the legends, which it is quite likely that ho 
 took from Maracci. At all events there is in this author's Pro*, 
 dromits ad Refntationem Alcorani Pt. iv. 85 a good note on the 
 mihject, as follows: "Convcniiint omnes, <]uos videre potui, Alco- 
 ranum hie loqui de Ozair, id est Ezra, qui transions iuxta civitatom 
 Jerusalem iam a Chaldacis destructam, insidens asino cum canistro 
 ficonun et cyatho ]ilcno musto, eoepit amhigero, quomodo posset 
 Dens illam urbcm restituere, et habitatorcs eius in ea exstinctos 
 suscitare. Dens autem niori fucit cum, mansitquc mortuus per 
 centum annos ; post quos suscitatus a Deo, vidit ficus et musti 
 cyathum adhuc intogros et incorruptos ; asinum vero extincturn 
 et in nssa rodactum : ail quae respieiens Ezra iussu Dei vidit ilia 
 elevari, atque inter se compaota came vestiri, et fieri asinum, in 
 quern cum Dens spiritum immisisset statim eoepit rudcre." D'Her- 
 bclot in his Bihliothfopie Orientate, under the heading Ozair, gives 
 the same traditions mure at length: " Les intcrpretes dc l'Alcoran 
 disent sur ee passage que 1'himiinc diuit il est parte ici est Ozair 
 ou Esdras lequel ayaut ete mono in captivite par Hakht-al-Nassar 
 ou Nabuchodonosor a I'.abylcme, et delivre ensuite miraculeusc- 
 inent de sa prison, se trausporte ii Jerusalein, qui etnit pour lors 
 ruinee, et s'arreta a un village, fort proche de eette ville, nomme' 
 Sair abad, maiscm de promenade, et Deir anab, lieu do vignoble, 
 une vigne dans la signification que les Italiens donnent a ce mot. 
 Ce lieu qui n'etoit convert que de mnziiros, avoit cependant dans 
 son terroir des Figuiers et des Vignes chargez de fruits. Esdras 
 en prit pour sa provision et alia se loger aupres de quelque pan de 
 muraille qui restoit encore sur pied. Ce Cut la (|u'il e'tablit un 
 hermitage ou il vivoit des fruits qu'il avoit cueillis et tenoit un 
 asne (pie luy avait servi de montiirc pendant son voyage, attache 1 
 aupres de luy. Co saint homine en considerant dc ce lieu la les 
 mines de la ville Saiute plouroit ainorcnient devant lc Seigneur et 
 disnit souvent en luy memo, pliitost en admirant la puissance dc 
 Dion, qu'en murinuraut centre elle : 'Comment les mines do 
 Jerusalem, pourroient -olios jamais se relcvcr.' Mais il n'eflt pas 
 plfllost concu cette pensee que Dion lo fit mourir sur lc champ et 
 lis tint cache? aux yeux do homines avec tout ce qu'il avoit autour 
 de lui, I'espace d'un sioelo entier, nu memo etat qu'il se trouvoit 
 pinir lors. Cependant, soixante et dix ans apres la mort do 
 Nabuchodonosor, Dieu suscita Noschek Roy de Perse, qui ordonna 
 
 le retablissemcnt de la Ville et du Temple de Jerusalem, et trente 
 ans apres les ordres de ce Roy ayant e'te' cxccutcz Dieu rcsuscita 
 Esdras en uti tel etat qu'il luy parut n'avoir dormi que pendaut 
 «n jour, mais ayant ouVert les yeux, il connut bientot, que Dieu 
 avoit opere un grand miracle en sa personne, et s'ecria aussitot, 
 Dieu certainement est tout puissant; car, il pent faire tout co 
 qu'il luy plait." 
 
 Upon the passage which we have quoted from the Koran, 
 Maracci endeavours to shew that the legend, though it contains 
 more figments than words, agrees better with the history of 
 Nehemiah than Ezra ; the cup of wine being a reminiscence of 
 the office which Nehemiah hold at the Persian court, and the ass 
 a reflection of the beast on which ho made the circuit of the 
 ruined city. But he asks in despair "Whence the death of Nehe- 
 miah and his ass : and their resurrection after the lapse of a 
 century ; and whence this story of the marvellous conservation of 
 wine and figs ? Some persons say that it is not Ezra, nor Nehe- 
 miah, but a certain Alchedrum." The story certainly is a queer 
 confusion of legends; it must be evident that we have many single 
 gentlemen rolled into one, and that the principal one amongst 
 them is our friend Abimclcch the Ethiopian, whose basket of figs 
 furnishes the explanation which Maracci searched the Scriptures 
 for in vain. 
 
 The mythical Alchedrum is therefore Abimclcch : and the 
 sentence in which God directs the supposed Ezra to look on his 
 marvellously conserved food and drink has its origin in the passage 
 where the old man tells Abimclcch to look into the basket and see 
 that the figs have no evil smell though they were gathered G6 
 years ago. We may, if we please, refer the story of the ass and 
 the wine-cup to Nehemiah, but as we have hero a practically 
 certain origin for the Mohammedan legends, it is best to exhaust 
 this source before seeking a second, and wc find that the story of 
 the sleep of Abimclcch is the origin of the one hundred years' 
 death-sleep of the Ezra of the Koran. And indeed although the 
 Koran gives the time as 100 years, the legends quoted by D'Hcrbelot 
 shew traces of a knowledge of the number 70 as given in corrected 
 copies of the Christian Banich. Why else should it have been 
 said that the 100 years was made up of 70 years from the death 
 of Nebuchadnezzar together with 30 years to the time of Noschek, 
 king of Persia ? 
 
 N 
 
42 
 
 TlfE REST OF THE WORDS 
 
 Further, the passage in the Koran is used to prove the re- 
 surrection of the dead by the resurrection of the city. And it is 
 to be noticed that Abimelcch when he sees that the figs exude , 
 still their milky juice, breaks into an exultant apostrophe to his 
 flesh which God is able to revive. 
 
 The writer, too, who made his Ezra sleep 100 years and think 
 it to be a day or part of a day, is in exact consonance with 
 Abimelcch who thinks he has slept a very little and would in fact 
 like to sleep a little more. 
 
 But, as we have said, the legends collected in D'Hcrbclot are 
 not totally explained by the introduction of our Abimclech. It 
 looks as if the fourth book of Ezra were here, if not some biblical 
 allusion also to Neliemiah. The account which he gives of Ezra 
 finding a hermitage in a desolate spot not far from the city, is 
 marvellously like the story of the sojourn in the Field of Arphad ; 
 his diet of figs may be only a correction for the flowers which 
 Ezra is directed to live on. And even the allusion to the ruins 
 which covered the ground may be an adaptation of Ezra's note 
 that the spot was clear of buildings. Wc will even go so far 
 as to suspect that the field of Arban (Arbad) underlies the per- 
 plexing names which D'Herbelot quotes for the place of Ezra's 
 hermitage. 
 
 It seems, therefore, to sum up, that there is good reason to 
 believe that Mohammed was acquainted with the Christian Banich, 
 and that the Commentators who explained his allusion were 
 acquainted also with the fourth book of Ezra. In view of the 
 uncertainty which prevails with regard to the literary sources of 
 Mohammedanism especially on the Christian side, it may be not 
 wholly useless to have given some confirmation of the theory of 
 Ceriani, that the second chapter of the Koran draws on the story 
 contained in the last words of Baruch. 
 
 The Christian Harueh, 4 Ezra, and Barnabas. 
 
 An interesting question arises in one passage of our author as 
 to the possibility of a reference to the epistle of Barnabas, and the 
 subject is important enough in view of the uncertainty of the 
 
 jfr 
 
 OF BARUCH. 
 
 43 
 
 date of that epistle ; so that it seems hardly fair to dismiss the 
 matter in the compass of a foot-note. 
 
 In c. ix. 15, we find a prediction that the tree of life which 
 is planted in the midst of Paradise will come into the world, and 
 that this tree will cause the fruitless trees to become fruitful, 
 and the boastful trees to wither; and the tree which is estab- 
 lished will make them to bend. So at least we have edited, 
 deserting the reading of our M8S.: which give the sense 'will 
 make them to be judged.'i The difference between the two 
 readings is only a single letter. Our best MS. has failed here, 
 and the text of the Ethiopic version is so confused, that it is 
 almost unintelligible. That our emendation, however, is sub- 
 stantially correct may be seen from tho following passago quoted 
 in Gregory of Nyssa amongst a number of Testimonies against 
 the Jews 1 : 
 
 Kal t6tc ravra trvvrekeerOqcrerai, \iyei K.vpto<;, orav fvXov 
 l-v\a>v (1. %vktp) k\i0tJ koI avcurrr) Kal Zrav Ik jjvkov alfia errd^ei 
 (1. (TTnfp). The two corrections which we have given in brackets, 
 obvious enough of themselves, are given by Ceriani from an 
 Ambrosian MS.* 
 
 Now this bending of tree to tree is exactly what is spoken 
 of in our author, when he intimates that the tree of life will 
 make all the other trees to bow before it. So that our correction 
 of the text is justified, as we shall see more clearly as we proceed. 
 
 Two questions then arise, first as to the origin of tho quo- 
 tation which Nyssen makes: Bccond as to the meaning of the 
 similar matter in the text of our author. We will take these 
 points in order. The passage is very like one in the twelfth 
 chapter of Barnabas, which runs as follows : 'OfioCws irtiXiv irepl 
 rov trravpov o/n'fei iv aXktp irpo^irr) \eyovrc Kai wore ravra 
 <Tvirre\t<T0i)atTai ; \ey€t KtJpw '6rav £v\ov KKiffjj xal dvacrrij 
 Kal orav ix fuXou al/ia ara^rj. 
 
 We may regard it as almost certain that Gregory Nyssen is 
 quoting from Barnabas; the differences being so slight that we 
 can at once allow for them by the ordinary processes of transcrip- 
 tion. We have only to imagine the text of Barnabas to have 
 dropped Ev\<p after l-v\ov and all is clear. But this brings 
 
 1 Zacagni, Collectanea Monumenla, p. 309 ; Ceriani, Hon. Sac. v. i. 108. 
 » CoJ. C. 135, Inf. 
 
44 
 
 THK ItEST OF THE WOKDS 
 
 Barnabas into very close relation with tl.o language of the 
 Christian Bnruch. 
 
 We must not, however, assume any direct quotation between 
 them, inasmuch as the passage in Barnabas is distinctly given as a 
 quotation from one of the prophets. Nor should wo have much 
 difficulty in identifying this prophet with the Apocalyptic Ezra, 
 because a great part of the quotation can at once be found in his 
 text, and because the Christian Baruch, who exhibits parallel 
 language to that part of Barnabas' ([notation which cannot be 
 found in the text of Ezra as edited, has been shewn to have in- 
 ternal relations with the fourth book of Ezra. We will place the 
 passages side by side for the sake of comparison : 
 
 <irc«ory Nyss., and 
 HarnubftH (xii. 1). 
 
 Kat wirt ravra tri/v- 
 Tf \tirfi^fft toi ; \4yrt 
 KvfHoi' "Oraf fi'Xoi* 
 K\i0jj Kal avatrrfj Kal 
 orav (k $v\ov a\na 
 <rra{i). 
 
 Cliristinn Uarucli (ix. 10, 
 
 lfi). 
 Ylvtrat 81 acra rot's Katpovi 
 roi'roi'?, Aral tpxtrat tit r^v 
 yqv to SlvSpou ttJj fwijr to iv 
 fUffip too wapaScltrov tpVTtvffiv, 
 
 Kal ra Ptfi\a(rTTfK6Ta Kal p.t- 
 
 ya\av\ovvTa 
 
 iroirjoti KXidrfvat to 8(v8pov to 
 <TTr,pi x eU 
 
 4 Ezra iv. 38, v. 5, I). 
 
 Et rcspondi ct dixi, Qho- 
 iikkIo et qunndo haco? 
 
 ct de ligno sanguis Htillixl.it. 
 et lapis dabit vocem euara 
 
 ot in dulcibus aquis Balsae 
 invenicntur. 
 
 tA "yAux/a Mara a\fivpa yc- 
 vfrrovTat. 
 
 We must then, I think, conclude that the Recension of 4 
 Ezra which Barnabas and the Christian Baruch used contained a 
 clause answering to '6rav gv\ov fi/\p k\i0i). This is, I think, the 
 very conclusion arrived at by Lc Hir in his discussion of the fourth 
 book of Ezra'. Le Hir, however, goes further and very ingeniously 
 seeks the origin of the whole Ezra passage in the prophet Habakkuk, 
 where the stone cries from the wall that is buildcd by deceit and 
 the cross-beam answers back to it, and where woe is denounced on 
 those who build houses by blood. The conjunction of stone, tree 
 and blood is suggestive even in a translation, especially when 
 it is ii talking stone, too, as in 4 Ezra and in the later Baruch. 
 But M. Lc Hir goes so far as to restore the whole passage of 
 Habakkuk into close textual agreement with Barnabas and Ezra, 
 as the following will shew : 
 
 1 Etude* Uibliijuo, p. 198. 
 
 OF RA1UTCR-. 
 
 45 
 
 Habakkuk ii. 11. 
 
 -\fa\ owa yy ma ti tnaajr yya D-sa 
 
 Suggested corruption of Le Hir, 
 
 1 "jttyiro frjnmjp fjHjtfM 
 
 Now without endorsing the whole of the suggestions of this 
 reading, we may say that the first one, which turns on the equiva- 
 lence of the two Hebrew roots which mean respectively to answer 
 and to bend, is so striking that we may be pretty sure wc have 
 tracked the quotations to their source; and wc may add to this, 
 what I do not think Lc Hir noted, that the words which precede in 
 Habakkuk " the stone shall cry out of the wall," answer exactly to 
 "the stone shall give its voice" of Ezra, and, in fact, furnish the 
 momentum for the misunderstandings which culminate in the 
 personification of the dying Jeremiah by a stone. Wc may there- 
 fore follow with confidence the greater part of Le Hir's reasoning. 
 
 And, bearing in mind that the Hebrew text of the passage in 
 Habakkuk is perfectly satisfactory, and needs neither textual cor- 
 rection nor any subtleties of interpretation, we may say that in 
 a certain circle, probably Jerusalem, there prevailed a flagrant 
 corruption or mistranslation of the passage: that this corruption 
 became the basis of exegetical subtleties on the part of Apocryphal 
 writers, both Jews and Christians : the former, probably, explained 
 the ' blood that drops from wood ' of the martyrdom of Isaiah : 
 while the latter, who never missed the chance of seeing the ' cross ' 
 in any reference to 'beams,' 'trees,' 'rods' or 'timber,' wore able 
 to find a prophetic testimony to the central object of their faith in 
 the fact that 'wood should bend to wood,' or that 'blood should 
 trickle ' therefrom. 
 
 And this brings us to the second point; viz. the meaning which 
 our Christian Baruch attached to the words which he has absorbed. 
 He is preaching the triumph of the Cross ; this may be. regarded to 
 be as certain as if he had followed Barnabas' example and prefixed a 
 paragraph saying that the prophet is here speaking of the Cross. 
 But it is not quite so clear whether he is speaking of- the assump- 
 tion of the Cross, which is of course the Tree of Life, into Paradise 
 and its adoration by the rest of the trees of the garden, or of the 
 descent of the Tree from Paradise and its adoration by the rest of 
 the trees of the world. The former opinion derives sumo weight 
 from the fact that some of the early Christians believed the Cross 
 
40 
 
 THE HKST OF THE WORDS OF IURUCH. 
 
 had been caught up into Paradise, a natural belief when we con- 
 sider that they hail so persistently taught that it was the Tree 
 which had been planted in the midst of the garden. 
 
 But the latter opinion agrees better with the statement of the 
 writer that the tree is coming to the earth and that % the fruitless 
 trees (i.e. the Gentiles) will under its influence bear fruit, while 
 those that have sprouted and are high-minded (i.e. the extreme 
 section of the Jews) will have to bow before it. 
 
 1 
 
 ■ 
 
 TA nAPAAEITTOMENA IEPEMI0Y TOY nPO<t>HTOY. 
 
 I. 'Ffyivero, r)vUa r)^p.aXa)Tev0T)o-av ol viol 'lapar)X dtro 1 
 tov jBacriXeeix; Ttav KaXSaimv, eXaXr/o-ev 6 WeiW wprx; ']epeptai- 
 
 \epepia, o eKXeKTot fiov, dvdo-Ta, el-eX0e ex tt}<; voXeaxt 
 ravrr)<;, cri) Kal liapovx' c^eiSt) dwoXw avrrjv Sid to TrXf}0o<; 
 rtov tifiapruSv riev KaroiKovvrmv ev avrfj. A I yr)p frpo<rev)(al 2 
 v/ioiv col <ttvXo<; eSpaiot itrriv ev pfcrrp avTr)<;, Kal lis Tft^n? 
 nhap.avTi.vov vepiKvxXovv avTr/v. NOp dvturravres e%eX0aTe U 
 Trpd tov tt)v Svvap.lv twv \aXSalu>v Kviekwo-ai avTrjv. Kal 4 
 aveKpiOjj lepeptas, Xeymv TlapaxaXm ae, Kvpie, iirlrpetyov 
 pot r<j> SovXrp <tov XaXtjcrai evmtri6v aov. YAtrev Se avT<S 
 o Kvpior AdXei, o ^/cXe/eTO? pov '\epepia<s. Kal eXdXr/aev 5 
 
 lepeplas, Xeycav Kvpie vavToxpaTiop, TrapaSiSax; Tr)v troXiv 
 Tnv exXeKTtjv elf %eipa<; twv XaXSadov, iva Kav^r/ar/Tat o 
 fSaaCXevs pera tov irXqffow tov Xaov avTov, xal etTrr) ori, 
 "\ayyaa e'wl tt)v lepdv iroXtv tov &eov ; Mi), Kvpie pov dXX' 
 el deXijpd aov eaTiv, ex t&v j^eipwv aov d(pavia0rJTa>. Kal 7 
 elire Kvpiof Ty 'lepep-lq' 'EireiSrj <n) eKXeKTOt pov el, dvdaTa 
 xal e^eXOe ex Tt\<s iroXea><s Tavriji, av Kal Hapov%- eireiSr) 
 diroXm avTr)v Sid to irXjjOos twv dpaprimv t&v kotoikovvtwv 
 
 Title, with abc ; aeth. The rest of the wards of Baruch. 
 
 I. 1 TjvtKa ab; ore c | oi ; e om ] aro ab ; vwo c \ lepepuav cum e aeth ; ah add 
 tov TpojnjTijv \eyuf J ]tp...llapoi.<x ab, aeth; avaarrjdrj jcai av km Bapovx C | airoXbi 
 e ; a roXXw ab | aimjf ab aeth; Ti]v ro\iv ravnjv e | KaroiKOwruiv ab ; evoiKwvrtav e I 
 v. 2 toriv ; e om | x€oikvk\ow a ; irtpuc wcXgw b ; ircpt ra tcix 1 ? o.vtt)i c (not aeth) | v. 3 vw 
 avatjT. <t(\(tare ab (at£f\ffeT(); vw ow e, inserting avao-ToPTct cfcX^aTc at the end of 
 the verse j rpo rov mi following the Menaea and de; but abc vpo tov ij Swa/nt tuiv 
 Xa\Saiuv Kvx\(*Tft (kvkXvot) a) avrifv | u.4 airexfn&ij ab; cXaXi;ir€i' c j trriT/K^ov fiot ab ; 
 KcXtwrov fit c \ tv SouXu aov ab aeth', c om | tvonriav aov ab; \oyov cvovtiop aov c | avru 
 e aeth; ab om | v. 6 eXaXiprcv ab ; fi if v c | Xrywv ab ; om c | TrapaSiSttn a ; napaStSris b ; 
 rapafiiSoii c | toXic ; aeth add ravrov I fura...avrov ab aeth; c om | n. 6 aov (1°); b 
 aov | (rou(2°); c om |v. 7 K»; aboxt | ru Up. ab; wpot Itpefuavc | avaara ab; avaarr/Oi 
 c | r(f...TaiTTj( aeth om | airoXw 6c; a om | kotoik. ab; evoi*. e | end of verBC a adds 
 airoXXu. 
 
48 
 
 TA TTAPAAEITTOMENA 
 
 [I- 
 
 8 iv avrfj. Ovrt ydp 6 f3aat.Xtv<;, ovrt r) Zvvafifi avrov, bvvrf- 
 (rerai eiatXBtlv tit avrrjv, et fit) iyw rrpwrot ai'oi'fw Tas rrv\a<t 
 
 9 avrfjt. ' \vaeT7)6i ovv.Kai drrtXdt irpos Hapov%, Kal arrayytiXov 
 
 10 avrw t« prjfuna ravra. Kal dvaardvrtt tKrtjV topav rrj<t 
 vvKrot, e\0ere eVl Ta Tei'j^ij T^«t TrdXems, Kal ofi'fm vfitv, on, 
 idv firj (yo> rrproroq dtpavlaoy ti)|' miXiv, ov oui avrai eiatXutiv 
 
 11 «« ailT^n. TauTa tiirvv o Kvpiot, dirrj\0ev drrit toO lepe/iioi». 
 
 1 II. 'lepe/u'a? 8e Ziipp-n^tv rd i/xiitm avTov *al irriBr^Ktv 
 ■vow eVl T»)i' ire<f>a\r)i< avrov' Kal eiatjXfftv tit to aytao-rnpiov 
 
 2 toO fttofl" Kal iSmi* auTov o Bapot)^ ^ovi' irewaa pttvov em rr\v 
 K«f>a\>)v avrov, Kal rd tfidria avrov Steppwyora, tKpa^t <f>a>vr) 
 fitydXt), Xiym>' H«Tep '\eptfila, rl tan aoi, i) rrolov dfidpr-nfia 
 
 '\ irroirjatv o Xa'i? ; 'KireiSi) Stoh i)fiaprdvti' v Xaot, x ovv trraaatv 
 itrl rr)v Kt(f>a.Xi)v avrov o '\tptfilat, Kal r)i>xtro vlr( P T0V Xa0 "' 
 
 4 teat nv d<f>t0j) avrm r) dfiaprt'a. 'Wpwr-naf ct avrov 6 Hapoi)*, 
 
 5 XtV"' H«"p, ti e<7Ti aoi ; VAwt Se oi'/rfi Ifptfilaf <I>uXafot 
 toO o-X'Voi t« i>aTt« <rou, n'XXn axiotafiev rat Kapot'at 
 r)fiwV «al /ii) iiW\»/o-«B/iei' t!8mp eVl tii? rroriarpat, dXXd 
 KXavaofitv Kal ytfilaiop-tv avrdt oaKpvwV on ov /tr) iXer/op 
 
 (J rovXaovrovrov o Kvpiot. Kal dire Wapov^ ttrirep '\tpt/iia,ri 
 7 yeyove; Kal ttrrtv '\tpefiiat on, 'O P)eo? rrapaoioioai rr)v voXiv 
 
 elt x«pa* toO fiaotXicot tw XaXSaiW, toO alxfiaXarevaai 
 S rdv Xaov e« Ha/8t.X<Sra. 'Akouo-o? 8e roOra Bapoi)*, Idppvfy 
 
 Kal avrot ra Iftdria aCrov, Kal drrC \Urep '\epepta, rk o-oi 
 iorjXaxre rovro ; Kal elirev avrw 'Iepe/uW "li/tSefai /xi/rpw 
 
 r 8 «l n(<; irpot c | TO! ir. ai.r,« -rh f avTM ra! ^u\a< c | r. 10 Jf.Jw ab ■ Ittvvu, c | 
 «.* M-? c; «k ^r. «'. I <••!■«»■ rv T»X.- «'' "'"'I airo\«r W a.n-,.- c | iroA.*; «6 add «a. 
 a^o.( W , net c, a^lA I »|.Ka»Tai ..'-; Swt,<toj™. c | e« alTT,- n'-; « «.t>) r I t>. 11 a,r,X9« 
 
 II. 1 Up ...#fOU (fc)e nc/ft ; n'' Jpa^iuv «€ IrpfMia! avrryyii\f Td> Bapol/x touto (6 
 ram ,' TU1 B.) «u Affo^Tf. n« to>. ^ao» tou »*o..; () adds {uOTf" Ta "" 1T " 1 avTm 
 Uptpta, «i .t<»7,«^ X <"'» «« '■I" «*"Xl» »^°"- *« '"'f a, ' T0 *rt>°"P°' " X ""' " ™ 
 « 7 .« ff T W . U Tou 0^ | r. 2 «a. .iwal; «»<«■ «« r | X o"": « ""> I «"">" f 1 ") i « » dd X" 1 '"! 
 
 #„,, ^e7<.Xf XT-' «; ^"V '"y^" Xe >- 6; " " m I "'"P " b "'"''• C ° m T ' '"" 
 ab atth; ««»r V e | «..^« a* ««'»! W«(>r« c | i>. 3 w a^riu.« n6 ««*: W«P- 
 „„ c | «w « ab; otus c | am ab aeth; w. c | a^apr.a; c add airr, | 
 r 4 ™«T«»«»«t; €»./».r, ff «»e I auro, «6; aura, c | o; c om | t<.t< p n tan col c aeth; 
 r, „™ t..« nfc | ». 6 ra ,,.m «» ; c on, | aXXa (1°) ; ab add MaXXo, (not c aeth) | .a. 
 in- ton, I xonarpa,; b „r.»T rl «, | aXXa(2'); r add paXXo* | to, XaoM r. o r. afc ; n.^ 
 t Xr c I » • »OT,pI V .ofc «<■!» ; irpo, l>!»«»c| r. 7 I.p^.a. a6 <■-(/.; c orn | ^apa- 
 Mw „ „ ; T apa».»«. fc ; t«C«o» c | t,» iroW «fc rtrt* ; « add tv «X«tv | ro, /3««X. U | 
 .k «rfk- r om | to,, .«. .-',; « ^ . I .. • r»r« «» »-<*! r om | „. auro, ab 
 {aeth); c om | ra. «ir« -•'< «>t"\ W«" ' I ««lX<"« ab; a^,>y«.X« «. 
 
 1 
 
 ' 
 
 III] 
 
 IEPEMIOY TOY nP04>HTOY. 
 
 49 
 
 fj.tr ifiov ftu? £pa? ?kttj? T179 vukto?, a»a Y^ftJ?, 8t4 <iXr/#e? lo-Tt 
 to prifia. E/ieivav ovv iv ra> 6vaiaort)plai KXaiovres. 10 
 
 III. 'fl? S^ iykvtro r\ wpa rfj<; vvkto<;, Ka0o)<; elrrev 6 Kvpios 1 
 T^5 \epefiia, rjkOov ofiov eVl ra relxv ri}<; iroXeox; '\epe/ila<; Kal 
 ftapovx- ^"^ tyevero $a>vfj o-dXiriyyo*;, Kal e^fjXBov AyyeXoi 2 
 €« toO ovpavov, Karexovret XainraSa? iv rait x e P°~ lv o-vrav, 
 Kal tarrfaav lrv\ rh ret'xv rfji rroXeax;. 'looi'Tev S^ avrovt 3 
 \ep(fi!a<; Kal Hapovx, %KXavo~av, Xeyovres' NOv eyvo>Kap.tv '6n 
 aXT)det iari ro ptjfia. TlaptKaXea-e S£ '\epefila$ rovs rlyyeXov<;, 4 
 Xe^ajV \\apa.Ka\w i>fia<{ fir) dwoXeo-Oai rfjv iroXiv apri, em 9 
 av XoXr/0-6) rrpos Kvpiov pfjfia. Kal clwev Kvpio<; rol<; dyyeXoK' 
 Mr) diroXeo-Tfre rf/v rroXiv em? av XaXr)o-u> rrpb<; rov €kX€ktov 
 fiov 'lepefiiav. Kal elrre' Aio/iat, Kvpte, K&Xtvtrov fit XaXtjerai 
 tvoiwiov o-ov. Kal flirt Kvpio<;' AdXei,o tKXtKn'x; fiov '\tptfiias. 5 
 Kal ttrrtv Itpefiiar 'ISoO vvv, Kvpte, tyvoiKa/itv I'tj irapa&&<»<; fi 
 rrjv iroXiv aov tl<; ^etpa? rmv ix^p^v avrijs, Kal drrapovai rov 
 Xaov els TiaffvXmva. Tl wotijo-aifiev rd Hyid aov i) ra aKtvt) rt}<; 7 
 Xtirovpylat aov, ti 6iXtL<; avra TTOir)o~a>p.tv ; Kal ttrrtv avrm o 8 
 Kvptoi;' 'Apof avrd, Kal iraptiSos avrd rij 73 Kal rip Bvowo-rrfplm 
 Xtymv, "Ancoue, yrj, rr\<t ^tmvijt rov Krlaavro<; at iv rfj rrtptovala 
 rwv vSdrtov, 6 a<j>payiaa<; at tv trrra a<ppayiaiv, iv ir rrd Kai- 
 polt, Kal fitrd ravra Xi^ifrr) rf/v wpaiorrfrn aov' (f>vXa^ov rd 
 aKtvr) rr)t Xtirovpyiat jem? t?^? o"ui'eXei5o"em? toO rjyainffiivov. / ' r 
 
 t>. 9 ro /yij/ia be aeth ; ab add rouro | ow e aeth ; ab add aiupoTepot \ at tbe end 
 ab add km rjtray Sitppuyora ra ifiaria avrwv teat if 7T/ €wt raj KtQaKat avruv. 
 
 III. 1 ui ab ; ore c | rr/t pvktoi ab aeth ; c om | \tp. not Tiap. ab ; c aeth om | at 
 end aeth adds untl tetzen sich nieder indem tie warteteu | v. 2 rat tSou a ; teat aeth; c 
 om I eyevero; C om | craXnyyoi c aeth; ffa\wiyyoiv ab | xat (2°); c om | a7-y.; e. 01 
 ayy. | (rar*xo,Tei ; c €\oyT€t | tv r. %. avrtitv ab aeth ; c om | eirt ab; tit c | rr/t 
 iroXf wj a/> a«(A ; c om | v. 3 Xcyoi'tcj c a; (/t ; urat etwac ab | fyvuKaufp a(t ; cyvu^uv c | 
 V. 4 n-oXt»< ; c adds rawrr/v (not ab aeth) | irpot k. p. c a«(/l ; /lera rov Ov rov v^iarov 
 ab I rat »*-... Icpeutay c aeth; ab om | *ca* eire (2°); a» add KXatw ; com | Seofiat... If p. 
 (r. 6) au afIA; C om | V. 6 Kvpu ; c om | rypuxa^ny ab; tyvtafitv c | irapa8i8<i>i a; irapa- 
 SiStyb; TapaStSoitc \ aov; com | rwv cxOpw avrnt ab aeth ; twv Xa\Saiwp <• | awapoi>o-(; 
 c apovtrtv I V. 7 text as in c (a?t/() ; aft rt Qe\ei% iroir/o-a) ra a^ia trrctn; tjjs X«roup>(at | 
 r. 8 avrw ; c om | apov ab aeth ; apart c | irapa^oi ab aeth; irapaoore c | rai tu ^i/o - . 
 c a«lh (d>m Erdboden und den Haute det Heiligtumi); ab om | \cywv ab aeth; e 
 om I ait. yri; an yq ax. e | tij« oiw^iji a6 (aeth); com | «■ ti|i. .. v6. ab (aeth dureh 
 die Kraft der Gewlliter); c o irXaaai tre tv ovata twv KTio-fiaTuv \ o<pp. <rt; e men 
 tou aoipa7«rai<TOj <re | » or. tr<pp. ab aeth; c om | tv tw. a. ab (c xaiSpoit); aeth 
 om I «ai; c om I Xij^i) t. up. aou ab (aeth); X»fi| ti)» oJov tt) upatorr/ri aou c | 
 ^uXafov ; c «at o>uXa{i;i | de men oflJi tail tij« ffi*tXtu»tuit t. ij; tut ttj! ffi'»TtXeiai r. 
 ij. ab; e twi eptartiotv wofrjffrj k% wept avruv on 17/ifit ovk evptOijaty afioi i^ii'Xafat 
 
 H. 4 
 
50 
 
 TA TTAPAAEITTOMENA 
 
 [III. 
 
 9 Kal eXaXrjo-f '\epefjitas' YlapaxaXw ae, Kipte' t)eit;6v fioi, t\ ttoi- 
 r/ato AftifilXex T V AlOiowi' oti iroWii? evepyeo~ia<; etroirjo-e to"> 
 Xao) xai Ttfi t>ov\<p aov 'lepe/xia.' 8ti auTo? dveairaae fie 
 tie tov \(ikkov tov ftopflopov Atal ov 0eXo> avTov, '(va t8»j 
 toj' atf>avi<Tfidv tt)s 7ro\e(u? /cat Tr)p epr)fiataiv aXX' iva 
 
 10 /iij XtnrijOr}. Kal et7re Ki/pto; t^> ']eptfiia' ' AiroaTeiXov 
 avrov em tov dfj.Tre\mva tov ' Aypiinra Std tov opovg' xal eyd 
 aKeiraow uvtov, ea>v ov eTrtaTpeyjrm tov Xaov eh tt/v ttoXiv. 
 
 11 Elirf 8e KiJpio? to! 'lepeftta' "AweXOe fierd tov Xaov aov 
 eit TSaftvXtSva, Kal fielvov fieT atjTwv evayyeXi^Ofievos avToU, 
 
 12 ea>e ov iiricTpiy'ay avTovt eh Trjv ttoXiv. KaTaXef^ov be 
 
 13 tov Dopoin^ r*8e, e&>9 oj XaXrjo~a> ai/Ta5. Tai/Ta elirdv 6 
 
 14 Kiipto?, (iviffrj dtrr) \epefiiov eh tov ovpavov. '\epefi(a<; Be 
 Kal Bopoi)^ elaij\0ov eh to dytaaT-qpiov, Kal Til axevr; 
 T?79 Xttrovpyias TrapeSaiKav ttj yfj, xa0o)<; eXiiXr/aev ainoh o 
 Kvpiot' /cat avOaipov xaTe-TTiev avTil r) yfj' exdfftaav Se oi Svo, 
 
 15 xal exXavaav. Ilpaii'a? Se y(vop.evt)<; , dTreareiXev '\epefiia<; 
 tov ' AffifieXe-^, XeytaV *Apov tov ko<j>ivov, xal aveXOe eh 
 to ■^wpiov tov ' AypliTTTa Sid tt/c 6S0G tov opovt, xal eveyKoiv 
 oXlya axiKa, SlSnv tois voaovai tov Xaov' oti eirl ae r) evQpaaia 
 
 16 tov Kvpiov, xal eirl tt)v xe<j>aXijv aov 17 S6%a. Auto? Se aTreXr}- 
 XvOev xafluK et^ec avTw. 
 
 1 IV. IlprWa? Se yevofievrft;, ISov r) Svvap.ii; t(5i> XaXSaimv 
 
 exvxXtoae Tt)v ttoXiv' eadXiriaev Se 6 fieya^ dyyeXo<;, XeycoV 
 
 atTat (flio I RhowinR thnt llip Rcriho JmB wandered to c. iv. r. 4) on frtrpowoi tov 
 \pr i'3oct tVfuQrtpav . 
 
 v. 9 irot eXaX. aft; cX. 5e c; /i/' add k\o.iwv (not c /!<.'(/() | ]fpf>uat; r add irpot 
 it* Xc^uv I wapairaXu ; nh ndd «cat 5i'(Tuirw | ru Xau vat tu J), oov r aeOl\ ab 
 om I \tptfua : afth add« wvif mel» F «/^ a//e T.ciilr tier Ktadt \ on avrox awo-irao-tv 
 ab; c aiTO? yap wtarrptv | tov fiopfiopov r neth ; «h om | avrof tfa 1817 afc flf(/i; 
 ipa atp-qt amov iSuv c | tov aipav. ah arth; tiji> ipTjuuttTtf c | wo\ca)t\ ab add Tavrrji | cai 
 t. to.; c rf tov aipavio-fiov rj ttjv cprjtiwffiv | aXX tva ht\ \vwj]$rj atlh; lib aXX tva cX«7/(T7;t 
 airro*' km liTj Xi'ir.: c tj^t; (Hie) km \virT)6r] | V. 10 tu lf/>.; f om | aniri\wva,; r aypov | 810 
 tov opovs km (yoi c neth ; nb km (v tij OKia tov opovt | ew? ov twi. ab; c fort aroffTptiffta | 
 «it tijv iro\tv nb arth; e fd Ma^uXuva | T'. 11; c om | »*. 12; c om ; nffft om cwt ov 
 XeX. ai»ru I r. 13 : c \a\7jo-at 8t oin-u o *rt ai'fxw/)Tj<Tf»' ftl tov ovl/'ov airo tov lrpcmov | 
 v , 14 a7iaffri7|)tw ; r ftddw toi' fleon | km (2 ); *//* add twapavTti | ro okivti; nb add 
 ra 071a I irape^WKac ; nb add at/ra | 717 ab arth; c addf* frm tu OvoiaaTijpaj) | fra^wt 
 eXaX»;<r«' ovt. itf '> «»'//( ''*' mm; r xaffbit uwtv Hi; a om | avOupov c; nb ivOtwl | ot 
 3uo c aelh; ab om | f#rX«i'frac; «(> add a/10 | t>. IB apov...airr\0ov nb arth; c airt\9e | 
 KU . .XttOP ; r om | on 8o£a ab (arth) ; c on ci><t>paaia ku as tijv K(ipa\rjv aov rj£n | v. 16 c 
 neth * ab km ravra ftiruv I iptfitat air{\vfftv avrov Atfi/irXtx 8e nropevOtf Kafla (tirev avna. 
 
 |Y. 1 ttjv iro\iv r nrtb; a ttjv iro\iv \(povffa\rjfi; b Traaav T. «. Ifp. 
 
 v.] 
 
 IEPEMI0Y TOY nP0<J>HT0Y. 
 
 51 
 
 Eio-€\f?OTe el<! tt)v voXiv r) Ziivaftn; t£v XaXSaiW tSov yap 
 r)vt(px0T) vfj.iv r) wvXti. Wio-t)X6(v ovv 6 /9a<riXei)? fieTa tov 2 
 TrXrjdovi} avTOV, xal fJxnaXanevo-av wdvTa tov Xaov. '\epf/ila<; 3 
 Se upas Ta<; KXetSa? tov vaov, e%r)X6ev !f<u Tr)<; TroXfai?, Kal 
 Zppi-fev avrdi evwiriov tou tjXlov, Xeymv Xol Xeyco, fjXte, Xdf3t 
 Tat KXeiSas tov vaov tov 0eoO, xal <pvXal-ov avTai; 6<u? r)p,epai;, 
 tv fi £ %erda u <re KiJpto? trepl avTwv. Ai6ti r)fu ts ovy evpeffr/fiev 4 
 nftot tou (pvXdjjat avTas, Ztj kirirpo-Koi ifrevSov; iyevr)fft)fj.ev. 
 "Eti KXalovTOt 'lepefilov rbv Xaov, cUXkovto ft? BaffvXtSva. 5 
 O 8t Bapovx e 7I- e^'?«e X ovv * 7r ' 7 V V KtfyaXrjv avTov, Kal eKaffto-e, 6 
 Kai eKXavo-e tov Bpfjvov tovtov, Xeymv' Ai(i tI r)pr)p.ui6r) ']epov- 
 o-aXr/fi ; Ala t«9 afiaprla<! tov r]yaitT)fikvov Xaov TrapeSoOrj eh 
 X € 'P a? *x0p™ v < 5*^ Ta<t aiLapTlat Vfitov xal tov Xaov. 'AXXil 7 
 fir/ KavyaoBwoav oi irapdvofioi, xal eiirtao-iv oti, '\a-)(yoaiLev 
 XafleivTrjv ttoXiv tov &eov ev t{) Svvdfiei T)p.wv. 'HSwr/ffrfTe eV 
 avTy- dXXd Std Tfi? dfiapTlat r)iiwv irapeh66riiiev. '() Se Heo? 8 
 r)/j.u>v o'lKTeip-naei r)p,d<i, Kal i-mo-Tptyei rj/ta? eh Trjv ttoXiv r)iimv 
 Vfieivt S£ £a>r)v ov% Ulcere. MaKapioi eiaiv oi iraTepe<; r)p.mv, 9 
 Af3padfi, '\o~anK xal 'Ia*«o/3, OTt etjrjXOov ex tov Koap.ov tovtov, 
 Kal ovx elSov tov dtpavicfi&v t»)s TroXew? TavTtj<t. Tavra elwdv, 10 
 etjijXffev, xXaloiv xal Xeyiov in, AvTrovp.evos* Sid ae, 'lepov- 
 aaXr/fi, etjijXOov ano aov. Kat ifieivev ev p-vniieta xaBe^otievot, 11 
 Tail/ dyye\a>v ep%Ofievm.v, xal eK&it)yovp.evo>v avTm wepl irdvTiov. 
 
 V. O Se 'Af3i/ieXe% ijveyKt tu o~vxa tw xai/fiaTi, xal 1 
 KaTaXafSdiv SevSpov, exddio-ev viro ttjv aKidv avTov tov dva- 
 
 n. 1 r) Svvaput; ab iraaa ij 8cf. | Tv\qab; e Bvpa \ v. 2 (taij\6tv; nb ettrtXvcTti) | tov w\. 
 av. nb; c tov tdiou r\. | it\pA\orrtvaav ; nb MXJJLaXlirrevtraTU} | iravra ; c om | Xaoi* ; c 
 adds tit BaflvXtttva | v. 3 K\ti6ai ; c K\ttt | t£w...\eyuv nb acth ; xai tiirtv c | trot a neth; 
 irv be | Xa/3e ab; c Sefai | x\tiSat; c K\tti | tov 6tov; c om (not ab atth) | tws (v. 3)... 
 tytv-ndTftitv (v. 4) with ab atth; c ton tpwnoiv *oirpti Kt rtpi avrwi- tut rijt owtXtvatut 
 tov rryamffjitvov | end C addfl t^tvtyKav ovv avrov \ V. 5 ttptmov; c avrov | tov \aov; c 
 om | ti\K0VT0 ; c tt\xovTt t | Ba^uXwi'tt ; ab add xmo tov {SaoiXtut tuv \a\iatuv | v. 8 A 
 St Hap.; c Itptfitat St Sitppr]ftv ra ifiana avrov Kai \ Kai tov Xaov ab arth; c om | i'. 7; 
 c tffxvvantv ; ijSvvrjdrjutv ab atth (?) | ri;; c om | ijSvvij9i}Tt tr avrr] c (arth); ab om | 
 raptSodrjfitv ab (raeth traptSodrj utv) ; c om | v. 8 ijftuv (1°) ab arth ; c om | oiKTtiprjo-fi ; 
 c. otKTipTjo-tv | Kai t-wtoTp. ijfj.. ab arth; r.. om | v. 9 rijt it. t. nb neth; r.. i\ita I i'- 10 
 ttiruv; all add Tiapovx | t£rj\titv; ab add tfu Tijr iroXfwi | \vwovp.tvot ; r Xoiiroi' ; n/t arth 
 
 om | Ifpoi'aaX^ ; c adds Kai | ff^Xtfoi' ; c ff^X^ff | aTOtrou; c tK rijt iroXtut | «a( X(7 
 
 aov ; aeth om | v. 11 Kajfftfout vot ; c ora; a<r(/if | tpxou-tvuv ; ab add ir/>oj avrov, not e 
 <irf /i | ravTuv ; ab add wf o iri tfi-nvvtv avru St' avruv. 
 
 V. 1 Kai'/ian ; arth adda ron rforf tro7«'n ihn Jrremins nrnnmlt hntte | raraXa/fap ; 
 e rareXajSfi' | StvSpov; e adds jtai | vwo ttjv axtav avrov; c om (not ab aeth) | tov a^o- 
 iraTji'at oc (o om tov) ; tou avair<zuffat a. 
 
 ' 4—2 
 
52 
 
 TA TTAPAAEITTOMENA 
 
 [V. 
 
 irarjvat oXtyov, xal xXlvas rrjv xe<f>aXr)v avrov eirl rbv xo<f>ivov 
 TtSv avxeov virvwaev, xoipoifievos errj e^rjKovrae^- xal ovk 
 
 2 tljvirvlaOr) ex rov virvov avrov. Kal fierd ravra eyep0el<t 
 airb rov virvov avrov, elirev on, 'HBeo>t exoiprj0rjv av uWo 
 oXiyov, xal f3ef3apijp,evr) eanv q Ke<f>aXrj fiov, on ovk eKopea0rjv 
 
 3 rov virvov pov. Kal nvaKaXvyjras top Kotptvov raiv avxa>v, 
 
 4 eipev avrd ardtjovra ydXa. Kal elirev' "\\6e\ov KOiprj0rjvat 
 
 5 oXiyov, '6n f3ej3aprjpevTj io-rlv rj Ke<f>aX-r) fiov' dXXd cpojSovpai, 
 prjirws xoiprjOw xal f3paSvv<£ rov eljvirviaO'jvai, Kal QXtyaiprjarj 
 'lepefila<; 6 irarrjp fiov' el fir) yap ioirovBa%ev, ovk av aireareiXe 
 
 6 p* opOpov o-qp.epov. ' Avaards ovv iropevaopat, ra> Kavpan, Kal 
 
 7 *direX0a> oirov ov xavpa, ov Koirot eanv Kaff r]pepav*. '\Zyep0eh 
 oSv rjpe rbv KO<f>tvov rwu aiiKwv, Kal eireOrjKev eirl ro>v mprov 
 eavrov' Kal elai)X0ev els '\epovaaXrjp., Kal ovk eireyvto avrrjv, 
 ovre rfjv olxiav, ovre rov rbirov, ovre to >y€vo? eavrov, Kai eiirev" 
 
 8 Ri/\o7t;to? Kvptos, on fieydXrj exaraois iireireaev eV ep,e' ovk 
 
 9 eo-nv avrrj rj irbXi<;' ireirXdvrjpai, on Bid TV? oSou rov opovt 
 
 10 !jX0ov, eyepffeU dirb rov virvov pov Kal fSapelwi ovarjt rrjq 
 KetpaXrjs fiov Bid to pr] KopeaOtjval fie rov virvov fiov, ireirXd- 
 
 11 vrjpai rfjv 6B6v. Plavp-aarbv elirelv rovro evavriov 'lepefilov, 
 
 12 on ireirXAvrjpat. 'Ef>j\0e 8e dirb T r/? irbXem' Kal xaravorjaa*; 
 elBe ni o-rjp.ua TfJ? iroXew;, Kal elirev' ABtij p-ev eanv rj iroXis, 
 
 13 ireirXdvrjpai Be. Kal irdXtv inrearpeyfrev ek rr)v iroXiv, Kal 
 
 14 e&njae, xal ovBiva evpe rwv IBtwv. Kal elirev' MvXoyrjrbt 
 
 15 Kvptos, on fieydXrj exaraais iireireaev eV efie. Kal irdXiv 
 
 ».X«Xi»otn»(;««Xi«» ...rat \ twic attk; vrn ah | rav hvkuv e om (not attht) | <ro«- 
 M u M »ot trr, .{. .£; aeth <>m; C «ai inmnaev ifl/covTa >« f£ rrr, «mW»»l I <«'• <"" 
 c I avrou; ah a<l.l «ara rr o<,m(,v «foi> «.a re Xoyo* ov ( .^rr r« U em a or, ryu «™ 
 ,««"»« I ». « «». (1); ' »in|ry«p»m; a «f„T»,»»«t | ,»«« ; 6 .fcwt «. aXXo 
 oX. 7 o»- «6 aXV oX. 7 ov; e oX, 7 o. ; o.'C .<""« «» *«'' '"« : '' c '» «">"!> K,, '"f f I "' 
 fl t « • c aXXa fla/xa | pou (2°); r .«<'< om | ... 4 <,\tyoy; de mm aXXo oX. 7 ov | ^o W - 
 tum: c fiap.* | v. • *r» <rw; °w <-: '"'-' rjclm^Un «eth\v s ^t 
 corrupt; ah ov -yap «.■/« o, ..™ «n, .affwepa,; c om; atth dam die Il.ize ,.t ja 
 hri„ und niemal. III.., ,ic an„z „«<! J«r *.r* | ... T «■»«,»«. i ««««. c | r«, UM ™ 
 „6 • ™ «0«X,f c ; .«•(» om ». f «»l«» «^" I aur,.... e a^o, ab (ad.l.ng .«««» 
 after to™) ; « f (ft .rfrf.T die Sladt nach tein llau, ; c om ourt ro» r ™ | ««, «^" ; 
 ah ..« t.,« ...p«r «. «». I ». 8 «»• V « a<ld 9 ^^ (not ah aeth) | o,«; c .a, .«; 
 ««(» »«. rX««- ow | .■• 9 «»X«K,»u».; » add» rapT,,,o5o, | ,Xflo,; com | v.WwtwXa- 
 „-.; ,.(. add fc | .'. 11 «'-«-: a «m, | Two.-; a rou I. I or. ^nrX.^™ ; e adds 
 rl .to; aeth *U .ieh mir die S,„d, rera„dert hat | r. U «ftX. 5,; « <«J ^ I ™«- 
 
 ,L«, ««. nb; .-r*- ' i ">• ' roX <"' "'' ; ""^ c i c ftdafl at cnd T, ' , ' oS °'' ' "• 7 ' 
 
 « cJo, 1 «. «{>»r,« ; c om | v. 14 ™ ««. ; c om | »u„.o, ; «b o ««.«, ; « *«*« c \ .?, ; 
 c add-. ««. «>•« '""- ■">» " ToX " I "• 1B ,r ' ,X "' i c om (n °' ab aet '' 1 
 
 v.] 
 
 IEPEMIOY TOY TTPO*HTOY. 
 
 53 
 
 O-rjXBev ?fa> tt/? TrrfXeo)?. Kol Hfieive Xvirovfievoi, fir) eio7<k 
 7TOU a7r^X^j. Kal diredijKe rbv Kotptvov, Xiyiov" Ka0£%ofiai 16 
 &>oe, ea>9 o Kiiptov app, rr)v tKaraaiv ravrrjv air epov. Ka0rj- 17 
 fievov Be avrov, elBi nva yrjpaibv ip\6fievov e'f dypov, xal Xeyei 
 aurfi A/3ip*Xex' ^ l0 ^ ^-Pyw. irpeo-/3vra, irota eorlv rj irbXvi 
 avrrj ; Kal elirev avrfr 'lepovcraX^p. io-rt. Kal Xeyei avrtp 18 
 
 Af3tfiiXex' tlov <cO-rw 6 'lepeplat 6 iepeds, xal Bapovx 6 
 avayvwo-rqs, Kal iras o Xabs tt;? irbXemi; ravrij'i, on oi-% 
 evpov avrov<i ; Kal elirev- avr>p 6 irpeafSirrji;' Ovk el av 19 
 eK Tr/9 irbXems ravrrjv, o-rjp,epov fivrja0eli rov 'lepeptov, on 20 
 eireparas irepl avrov fierd roaovrov \pbvov ; '\epep.la<; yap 21 
 ev MaftvXaivl ecrn fierd rov Xaov' j;^^ta\<»Tei/^T/o-ai' yap virb 
 Na/8ot/^oSovo<rop rov f3aaiXeu>t, xal per avrwv eanv 'lepep-las 
 evayyeXitrao-0ai avrol<; xal Karrjyrjaai, avrovt rbv Xoyov. Ey<W? 22 
 Be aKoverat ' Af3ifieXe\ irapd rov yrjpaiov dvdpmirov, elirev' Et 23 
 pr) rj? irpeo-f3vrr)(;, xal in ovk el-bv dvBpoiirtp vfiplaai rbv 
 pel^ova avrov, eirixareyeXiov av aoi xal eXeyov, '6n fialvy' 
 on eliras, 'r^^aXtBTevflr/ o Xab<; eh HaftvXaiva. Et rjaav 24 
 ol xarappdxrai rov ovpavov xareX06vre<{ eir avroix; ; oviras 
 earl xaipb<; aireX0elv els HafivXaiva. Hoar/ yap mpa earlv, 25 
 dfi ov direareiXi pe 6 irarrjp pov 'lepepias els to xaiplov rov 
 
 Ayplirtra eirl oXlya avKa, "va BLBatpev Tot? voo-oOo-i rov 
 Xaov, xal aireXOmv rjveyxov avrd, xal eX0o)v lirl n BevSpov 20 
 tj> xavpan, exdOiaa rov dvairarjvai eXlyov, xal exXiva rrjv 
 xeipaXrjv fiov eirl rbv xotpivov, xal eKOtprjBijv, xal etjvirvio-0els 
 
 f. 10 iroXewi ; ab add Kai eXcyW tq jitv trrjfitia njt iro\eut naif (flio) | eiSutt', e iSbiv | 
 air«\$Ti e. • aire\0eiv ab | Kat awt$r]K«v ab aeth; atpijicev 8t c | Kotfttvov ; c addf. rtav avKwv ; 
 aeth t | v. 16 cut ; c adds av \ V. 17 KaOy/i.ei>ov ; KaSi^Ofitvav c | yijpaiov ; c yrjpaov avOv \ 
 tpx- ', c om | Xe>«t ; c ttvev | A(3ijie\ex ab aeth ; c om | cot ; b ov \ rrpeapOra ; abc men 
 irptfffSvTa | aura; c om | lepovtraKTjji. ; aeth da. altc Jerusalem | v. 18 \tya; c eurev | 
 wov; ab Kat xov I ttrny; ab naiv | itptvt aeth', ab ttpevt rov 6fOv; c apxtepevt | o asa- 
 yvufrriji; c om ; aeth der Levit | v. 19 avru o irp. c aeth ; o irp. rw A(3tfit\r\ ab | v. 20 
 IxvTjtratii ; c ep.vTjo0T}i | fiera rov. xp-\ aeth. obgleich du dice game Zeit da .attest | 
 v. 21 uiro; e vrro rov \ j3a<Ji\cws; e adds Ba(3v\uvos ; aeth von Vcrsien \ eanv \tp.\ c 
 airrj\9iv \ sal xar. atn-out ah (avroit b) ; c aeth om | roi* X070V abc ; aeth om | v. 23 ort ; 
 c om I avffpbtiro) (aeth) ; ab avdpuirta 0eov; c avdpwtruv \ tmsaTeytXttiv av ; Kar. av de 
 men ; tiret Karayc\ti>v ab ; (iriKaTtycXovv c \ <roi c ; o-oi. bde men ; a om | Kat c\eyov ; a 
 om I /tatvT) a aeth ; jxevet b; fiev c \ on ein-ai ; c om | rixna\.; c TJX^aXitiTtvaov \ v. 24 
 otnru; c ovtru ovk \ Katpot; c om | a]reX6W; c iropfvSijvat | I'. 25 a<p' ov; c eforou | at 
 ...Kyptirwa; c om (not aeth ab) \ cm; e evcysai | o-vsa; ab add tvtytcai ; c aeth 0111 | 
 tea bid... Xaov ; c roil foirovo'ii' | v. 26 aireXoW ; c om | TjvtyKov avra xai t\6wv ; ab om ; 
 aeth ich bin gegungen and dorthin gelangt und habe genommen was er mir bcfchlen 
 hat und Imbe mich mngetcandt, und indem ich giny \ rt; c om | eKa0itTa,..Ko<pivov (V) ; 
 c om J tKoifjnjOnv ; ab add 0x170c | «{ vvviodM ; c avatrrat. 
 
54 
 
 TA TTAPAAEITTOMENA 
 
 [V- 
 
 a-rrtKaXxrifra tov Koeptvov twv avKwv, voptfav oti efipdSwa, xal 
 
 eSpov ra avKa <n,i%ovra yd\a, xaOws avveXe^a avrd. Id. Si 
 
 27 \4yeis, oVt HxpaXwrevOrj 6 Xabs els Ba/3vXwva ; "Iva Be yvys, 
 
 Zo Xape, toe ra avKa. Kal dveKaXinfre rov Koiptvov twv ctvkwv 
 
 29 T £ yipovTi. Kal elBev avra aTtifrvTa ydXa. '\Bwv Be avTa 
 
 o yrjpaios dvOpio-rros, elnev' 'ft vie pov, Stxatos itvOpwros el at), 
 
 Kal ovk TjBeXriaev 6 ©eo? Belgal aoi rrjv epr]pwaiv tj/? woXetos. 
 
 'Hveyice yiip Taimjv rfjv tKaraaiv eVi ai 6 Wed?. 'ISoi> yelp 
 
 efjrjKovra Kai ef eTt) ar]pepov elaiv deft ov j)XfiaXa>Tev0T) 6 Xaos 
 
 31 eli BafivXwia Kal Iva pdffrjs, t4kvov, oVt dXt)6es e&Tiv, dvd- 
 ffKtyfrov tls tov dypov Kal iSe, oti itpdvr) t) av^r/ais twv yevqpA- 
 twv IBe xal t« avKa, oti xatpos avTwv ovk io-Ti, xal yvwOi. 
 
 32 Tore ixpal-t fieyuXij <j>covfj 'A{iip.eXex, \eytov Ev\oyi]o-u) ae, 
 Kvpit o HeoT tov ovpavov Kal tt)s yijs, t) avdiravais T(Sv tfrvywv 
 
 33 twv Sixaiwv ev wovtI tottw. Kal X^yei to! ynpairp dvOpwirw- 
 Ilolos eo-Tiv 6 prjv ovtos ; 'O Be el-re- Ntaadv *Kal eaTiv r) 
 
 34 oiooeKa-r?) . Kal e-rrdpas e* TtoV avxwv, eBwxe Ttp yr/paiw dv- 
 Opwirw, Kal Xeyei avToZ' 'O <t$ebs tpwTaywynaei are els Trji £va> 
 troKiv 'lepovaaXr/p,. 
 
 1 VI. M«t« Tavra e^!)\0ev 'AftipeXex efoi ttj<{ iroXews, Kal 
 irpoai)v(aTo irpbs Kvpiov. Kal IBov iiyyeXos Kvplov r)X0e, 
 Kal aireKaTeaTr/aev uvtov, orrov rjv Bapov%' evpe Be avTov ev 
 
 2 ii.vqp.elv> xaOe^bpevov. Kal iv t$ 8ewpr)aai dWijXovs, exXavorav 
 
 V. 26 awtfa\vpa ; f avtt.a\v\pa \ 'fipadvva ; c txP°"V<7 a I T" TVKa ; c avra ; (aethl) | 
 (TcfeXf^a; c are\f^afjir]v | qxM- ° ^ ao * » c yxM a ^ urr t u 9 r l aav I **■ SO SiKaiot...irv c(aeth); ab 
 Stxatov avov vtoi « ov | dcifat trot c aeth ; ab iStiv at \ iroXewj ; ab add ravrTjt ; not c atth \ 
 yap (1°) ; c om | o tfeoj ; c om | gijixtpov tiatv c (aeth) ; ab om | tjxji. 6 \aos; c atxjut- 
 \titrtv$ijaay j v. 81 TtKvov; c 0111 | aXrjOrt eartv ; «t a\r;0rj ttoiir awtp \eyu vol | on... 
 ywBt-aelh, ab (on ovk) (»i yfpeij/iarbip) ; c ort ouk co~ti Katpoi rtav ovkwv \ fin aeth adds 
 linrf ?r erkannte dan* die '/.fit van alle dienetl nicht war | v. 32 tvtc ; c *cu | A^(/ieX«xi 
 c om I fi»Xo>tj(rw; r cuXo^u | tcvpie o 0eoi ; «?» o (?«ot; c Kfpie ; «^(/t O Ilerr mein Oott, 
 Oott I tup yfivx^v ; r o?u | tottoi «^ aeth; c Kaipu> | I'. 33 (cat X«7« ru yvpaiuy avu; c to 
 0>wf to aX^^ti-oK' ij aXr/Oifr) avrawoSoffts, o uv iMyat, Ga.viXo.aroi fit tovs aiufar aixrjw. 
 TOTf X«7« tu 77;. av. I Nctfffac »tat e. iwo. ; «/> Ntiroai'' o fort 5w3eKOT05; c ItraaK eorii' 
 o ^r otTOf ; nc//i r/^r ztfiU/te tie* MonaU Nixtin irelchcr Slijazja ist. Tbe Ethiopio 
 text inURt be right : fur Nisun in not the twelfth month, either in civil or eccle- 
 siastical reckoning. A rcforence to Ezra viii. 15 will ehew the pannage on which 
 our writer works: "wo departed from the river of Aliava on the twelfth day of 
 thrfint month to go unto Jerusalem": the 12th of Nisau is here meant, the return 
 commencing in Nisan, in order that Jerusalem may be reached in Ab : cf. Ezra pas- 
 •tin. Or can it be iSiaoav o eanv A/3i/3? v. 34 nat eira/ws; e ovrot apat ow \ Kat 
 \€ya; c tiroip \ (if; ab tin. 
 
 VI. 1 irpoarn'taro ; c rjv^aro | tj\0c hoi ; ab add Kparriaas avrov njt Sepias x* 1 !™ I 
 airror; ab add m tov tottov | Bapocx : ab add Kavetofievoi \ fujx Sc ; c xai cvpc | xaoV 
 tofxtrov t ab 0111 I i'. 3 ckX. aiup. b (aeth); a om; c thXavaav. 
 
 VI.] 
 
 IEPEMIOY TOY nPO*HTOY. 
 
 dp<porepoi Kal KaTe<ptXr)o-av a\\r;Xot»9. ' Kvaf3\tya<; b~k Bapovx, 
 elSe to, avKa io-KtiraorpAva iv t$ Kotfrlvip' xal dpa<; tovi 
 o<p0a\px>i)$ avrov til t6v ovpavbv, Trpoor-qv^aTO \eytaV "Eo-Tt 
 0eo? 6 trapk^av p.to-0a-rroSoariav tok dyloi<s ainov. 'ETolp.acrov 3 
 areavr^v, r) xapBla pov, Kal evrppaivov, Kal dydWov ev Tip 
 2 Cor. v. 1. rncriviipaTi rrov, X^o) t$ oapKiKoj oi/ttp crov' to irevOos aov 
 yiip perecTpdfyi) els X a P°- v - "^•PX eTal 7'V ° licavos, Kal dpel 
 are eK tov ovci^pw/mito? aov. Ov yap yeyove aoi dpjapTia. 
 'Avai/rt/fof t) irap0eviKT) ppv irLaTit, xal -irlo-Tevcrov Zti fr/crei?. 4 
 'EirifSXe-ifrov eirl tov Koiptvov tovtov twv otvkwv' IBov ydp efr;- 5 
 Kovrael; en) eirovqo-av, Kal ovk epapdvOrjo-av, ovSe w^ecrav, «XXa 
 o-TaXpvo-t, tov ydkaKTO?. Oinwt ylveral croi r) odp% ptov, edv G 
 iroiijofls Td irpoaTa , )(0evTa aov vtto tov dyye\ov Ttjt Btxato- 
 avvr/s. O <j>v\al-a<; rov Koiptvov TaJv avKcov, ainos wuXiv 7 
 <f>v\d(ei ae iv Trj Bvvapei avTov. Taina elirwv o Ylapov-%, 8 
 \eyet, Tip 'A/3ip,4\ex' ' \vdaTr)0 1, xal evi-wp.e0a, 'Iva yvwplar) 
 r)piv 6 Kvpios to, Irak Bvvt}awpe0a diroaTelXai tt)v ipiuriv toj 
 lepepJa els Ga/3v\wva Bid tt)v yevopAvrjv aoi aKewrjv. Kal 9 
 qvljaTO Bapodx, \iywv' 'H Bvvapis r)pwv, 6 Seos r)pwv Kvpie, 
 to ixXexTdv <pws, to el-e\06v ix aTopaTos ainov, wapaxaXw 
 xal Seopuil aov Tr;? dyaOoTTjTo? to pAya ovopa, o ovSels BvvaTat, 
 yvwvai' &KOvaov Tr/c ipwvrjs tov SovXov aov, Kal yevov yvwais 10 
 ev T0 KapBia pov. Tl 0eXeis trotrjawpev ; ttws d-jroaTeiXw irpbs 
 
 v. 2 qXXtjXoi'i (2°); b repeats tv tu ffrup. aXX. | avau3\e^tat; aeth om | 3e; ab om | Ba- 
 povx ; ab add rott otpdaXftoit aurov (b rovt oipB. a.) | Kwpivu ; ab add rov Af3t/if\ex (not 
 . c aeth) | apas ab; c (aeth) eTrjpfy ( Tpoaijv^aTo \eyuv ab (aeth) ; c turtv \ toriv ab ; us 
 toTiv o c ; gross ist Gott aeth | ayiotr avrov c (aeth seiiuti Oerechten) ; ab rott ayavuat 
 ae | V. 3 r) ; c om | o/yaXXou ab ; c O7aXX(a<r0f | tv ; c aeth \eywv \ \eyot ; c aeth om | oikuj 
 aov ; c to) oiku aov aytta \ ixtrtarpaipTj ; c LLeraaTpaiprjTU ; aeth litTaaTpao^rjaeTat | yap 
 (2°); c om | apu; e tpei \ ex t. aK-n; c. ev tu aKrtvuuaTt; aeth ami wird dich in deinen 
 Korper zurilckkehren l/itsen | 7«7oi<€ ; c €70^0 ev ; aeth omitn clause | v. 4 ab 
 ava^fV^ov ev tu oki)vulu3.ti aov, ev Ta TapdevtKtj aov iroiuvrj ; c avaarnSt avaarpeiffov 
 eh to tStov aov 17 irapdeviKTj iiov TtaTit ; aeth schaue auf deinc Jungfrtiuliehkeit des 
 Glaubens \ oti ; c icai \ v. 6 tovtov ab (aeth) ; c om | v. 6 TpoOTaxQevra aov ab (aeth 
 deinen Befehl) ; c TrpooreTaxQevTa (!) 0-01 | v. 8 Xry« tu A|9. ; c ttirev o Af3. ; cf aeth, 
 antwortete Abimeleeh und sagte zn ihm | to; c om | owrjauLuQa ab; c ovvauieOa | 0a- 
 aiv ; c Bbdrie ravTijv (not aeth) \ Sia...aK€Trjv; ab Sta ttjv oKetrnv rrjv yevo/xevijv aoi ev tij 
 o5u ; c Sia T-nv oKe-a-r^v aov; aeth die Jiesehutzung mil dcr du mich bedeckt hast | v. 9 
 Jiapovx; ab add sat AfJiu*\cx I ^eyuv ; ab \eyovrei \ y Swaius tjuuv St ijuuv Iti ab ; 
 o dt «f tj Svvauts uov e aeth (meine Kraft ist Gott, der Jierr) | en\eicTov ; aeth om | 
 en; c etc tov | irapanaXu *rai Seo/iat e aeth ; ab TrapasaKoVLiev Kat Seo/xeOa | ttjs 07. ; c 
 T-nv ayadorirra | ovoita ; ab add aov | yvuvat ; c add aurw | v. 10 rov oot'Xot' c aeth ; 
 ab tuv oovXuv \ uov e aeth; ab yuuv | Tt 9e. roi-na.; ab rt wotnoufiev ; c eon av to (flic) 
 6e\u roi-nau ; aeth (?) | irwi aroar. ; ab wui axoareiXupev ; c eut av airoaret\u ; aeth 
 und ich schicke. 
 
56 
 
 TA TTAPAAEITTOMENA 
 
 [VI. 
 
 11 '\epepCav tit BafivXwva; "En Se ■Kpoetvyopkvov rov Bapovx, 
 
 12 ISod dyyeXa Kvplov rjXOe, xal Xeyet t£ Bapovx Bapovx, & 
 <tv fif3ovXo<t rov fwros, Mr) fieptpvrjo-p<! to, rrw<i diroo-ret- 
 Xt;? irpbt 'lepept'aV epxerai yap irpot <re &pa rov cpwrov 
 
 13 avpiov aero?, xal ov ivurKhfrtj npos 'Uptfilav. Tpd^ov oSv 
 iv rr) imoroXfj on, AdXrjo-ov roh vloU '}<rpaij\- 'O yevopevos 
 iv vp.lv (evot, <l<popt<r6r)Tto, Kal wonfawo-i it r)p,epaf xal fierd "* 
 
 14 ravra e'od%w vpdf elt rr)v rroXiv Ifiwv, Xeyei Kvpios. 'O fir) 
 dtpopttfuevoi ix rfjt BafivXwvot, <S 'lepepla, ov fir) tlo-eXOr) elf rr)v 
 rroXiv Kal imnpw avrott, rov fir) diroSf^Vvai avrovt avBit vtro 
 
 15 rwv Baf3vXwvirwv, Xeyet Kvpiot. Kal ravra elrrwv 6 ayyeXot, 
 
 16 awrjXffev dirb rov Bapovx- ° & ^apovx diro<rrelXa<s eh rr)v 
 dyopdv rwv iOvwv, rjveyxe X"P T V fal peXava, Kal eypa-drev 
 
 17 (irio-roXrjv rrepiexovtrav ovrwf Bapovx ° SovXot rov @eov ypdtpet 
 r$ 'lepepla' 'O iv rfj alxfiaXwala rr)<i Baf3vXwvoi, x a *P e *<& 
 ayaXXtw, 8rt 6 Hebt ovk dtprjxev rjpat it-eX0elv ix rov awpuirot 
 rovrov Xvwovpevovt Sid rr)v rroXiv rr)v epr/pwdeiaav Kal vftpi- 
 
 18 oOelaav. Aid rovro iairXayxvlo-6i) 6 Kvpiot eVt rwv Saxpvwv 
 Vfiaiv, Kal ipvnaOr) rr)t SiaOrjxrjit, rj? eo-rrfae /xerd rwv rrarepwv 
 
 19 rjfxwv' Affpadp, Kal 'load*, Kal 'laxw(3. 'Arreo-retXe yap rrp6<t 
 fie rov dyyeXov avrov, Kal elrre fioi rovt Xoyovt rovrov;, oCs 
 
 20 mreartiXa irpot ae. Ovroi ovv elo-lv oi Xoyot, oi)<t elire Kvpiot 
 o ®eot lapar)X, 6 l^ayaywv r)pdt ex yr)t Alyvirrov, ex rrjt 
 
 21 fieyaX-r/t xaplvoV "On ovk e<j>vXd l-are rd Sixaiwpard fiov, 
 aXXd xrtywB-n r) xapSla v/mov, Kal irpaxifXido-are ivwmov pov^ 
 fOvfiwffrjv Kal iv opyfj vapeSwKa vpat rfj xaplvw elf BafivXwva. 
 
 22 Edv ovv aKovorjre rrj<; tpaivrjs fiov, Xeyei Ki5pto?, ix o~r6fiaro? 
 leptfilov rov iraih6<; p.ov, 6 dxovotv, dvatpepw avrov ix rrjt Ba/3v- 
 
 Xqji'O?, 6 Se fir) aKovoiV, fevov yevrjaerat rrjt 'lepovcaXrjp. Kal 
 
 V. 10 Ba0i'XwFn ; nb add njr <f>a<rir TaiTi)!" | v. 11 Rapoi'x (1°) ; nb add «ai rov Apt- 
 /i«XrX I vM f i c oni I X«7« ; c tnriv \ Hapoi'x *> lib add a-Kavrat rout \oyout rovrout | 
 r. 13 llapoi'x c aeth \ ah mil | tpuroi ; nb add \e7et | fu ptfunja-qt e ueih ; ah nrptfutrj- 
 arjrc I awtKTT€i\if% c nrlh ; nb airoaretXrjTe | -yap; c 0111 | irpot ; c rov \ v. 13 XaX^irof ; C 
 eiwaTf \ 0; c on I (croc ; e f£ ivot \ r. 14 w \tp. ; ab oiu | cirirt/iar a ; be (TreTifiuf | av- 
 rovt e ; nb om | vwo ; ab om | v. 15 «at ; c om | airr}\0ty ; c avcx u P r l <r(lf I v - 18 G& 
 airmrrriXaf St eif rtjv tiiafflropa* rue tdvuw riveyKtv x a P TT i" Kat /^Xafa xai rypaiptw 
 €Ticro\i]v yrffHixoviraf ovrut ', c o tic Mapoux awfffTaXef «i rrji* aywpay riav tdvuv irtu 
 vivryKfv x a P T1 1 v Kat /^'XaF Kat tfp. t-w. \eyuv ort; aeih unit llnnich geleitete ihn bis zur 
 Striate urui holte Papier nnd Tint* und schrieb folgettderinaseen J v. 17 (2°); c omj 
 aeth tw I a-yaXXtw a ; a7aXXiov b ; ayaWtaaov c | v. 19 oirtffretXo oft aeth ; airmrreXXai 
 c I v. 20 fit (2°) ; c om | t». 31 tOi'fiwffitv c ; om <i& aeth | f c o/ryi; tat 017x01 af> ; c ae(A 
 om I V. 33 ow ; c om | ai'a^fpw c (<iec7l) ; aipopuria ab \ rrji Ba/J. ; Toy Xamcov tijj Ba/3. 
 c I Y«'i)i7<Tai ; a yo-nrai ; c yirfrtu \ «ai tiji Ba/S. ; ab 0111 ; ufl/i und lie werden nicht 
 
 VII.] 
 
 IEPEMIOY TOY TTP04>HTOY. 
 
 57 
 
 TrJ? Ba{3vX<5vo<i. AoKipdo-em Be avrovf ex rov vSarot rov 23 
 \opb~dvov 6 fir) dxovtov (pavephs yevr)aeraf rovro to ar\pelbv 
 eo-ti rr)<: peydXr)i o-(ppaylSo<;. 
 
 VII. Kal dveo-TT)' Bapodx, xal i%r)X6ev ix rov p,vr)pelov, 1 
 Kal am-OKpidel'S dvOpwrrwr) <pa>vjj o derbt, elire - X.alpe, Bapovx, ^ 
 6 olxovop.o<s Try? iriorew*. Kal eiwev avr^ Bapovx 0Tl > 'E*Xe«- 3 
 to? el o*i) o XaXwv, ix vavroyv rwv rrereivwv rov ovpavov' ex 
 rrji; yap avyrji; rwv 6<p6aXpwv SrjX6v iari. Aetfo'v poi ovv, ri 4 
 Troi«9 ivravtia ; Kal elrrev avrep 6 deror ' ATreo-rdXr/v tJSc, orrw} 5 
 rrdo-av <j>ao-iv r)v GkXeit, dirao-reiKrpi hi ifiov. Kal elrrev avrw 6 
 Bapovx' ^' SiJpocrot o-u inrdpat, rr)v <pdo-iv ravrr/v r<p 'Jepepla 
 ei<{ BafivXwva ; Kal elrrev avr$ 6 deros- Et? rovro yap xal 7 
 nweo-raXrjv. Kal dpa<t Bapoi>x ti)v iirio-roXi)v, xal Sexavevre 8 
 o~vxa ex rov xotpivov rov 'AftipeXex, eSr/aev ek rov rpaxv^- 01 ' 
 rov aerov, Kal elrrev avrw- Xol Xeyw, f3ao-iXev t«3v -Kereivwv, 9 
 aweXOe iv elpr/vp peff vyelas, xal rrjv <f>do-iv eveyxov pot. Mr) 10 
 ofj.oiwdfj'; rw xopaxi, ov it-a-neareiXe Noje, xal ovk drreo-rpd^r) 
 en irpo<i avrov et's rr)v Kifiwrov dXXd 6poiw8r)ri rr) irepiarepa, 
 i)n<; iK rplrov <f>do-iv rjveyKe Tp Sixaiw' o'irw xal av, dpov n)v 1 1 
 KaXr/v (pacrin ravrr/v rip 'lepepla xal Tots o~vv avrw, Iva ev croi 
 yevr/rai, apov rov xdp" r V v tovtov rip Xaift tw ixXexrw rov deov. 
 \iiiv xvxXwowai ae rravra rd werewd rov ovpavov, xal rrdvrei 12 
 ol ixQpol ttJ? d\r)6elas ftovXopevot rroXeprjaai perd aov, dywvi- 
 aaf o Kvpiot Sair; o"0i Svvapiv. Kal pr) ixxXlvrji; els rd Se^td, 
 pr/re eis ra apiarepd, dXX' <u? ftiXos virayov opdw';, o'vrw<; aireXOe 
 Iv rfi Svvdpet rov ®eov. Tore 6 aeros irrerdo-Br), exwv rrjv 13 
 
 verbannt von Jerusalem in Babylon win. 
 
 v. 33 SoKtfiaaui a ; Sonnp-airti b ; Soictuwrnt e (aeth) | yevnvtrai ; c yiverai | to ; nb om. 
 
 VII. 3 Text with ab aeth ; c xat evptv rov atrov Ka0£^ou€vov cktoi ron uvvtuov 
 Kat eiwev auro> o aeroj | irttrrcwt ab aeth ; iroXcwf c | V. 3 avrw ; c om \ av o ; c 
 om | v. 4 qw ', c om | uirev ami? ; ab om avrtp | w. 5 ar. ab aeth ; e o 0i aweaTttXty 
 fit | woe ; ab add irpot ire | ira. (pa. ; c rpoi ira. <pa. j St tfiav ; c p.e \ v. B tinev ; 
 c \eyet | Sivaffai irv a ; own av b ; owntrn c | eTapat ; c apat \ etrtv ; f Xf-ytt | I'. 7 m ; 
 c*yar cit ab \ yap «at ; ab om | V. 8 avrtp ; e om | v. 9 fBa<ri\tv ; c o ftam\(vs | it* tc <rwr ; 
 c opvewv | evtyKov c ; f re7*cai «o ) r. 10 «ti itooj avroi' ; ail om (note ae(re) | v. 11 rot j aw 
 aurw ; c rati 3eo-xuoit avrou ; «e/7i. die welclter von Israel bei ihm sind | top xvpry 
 rovrov ; sio ab ; c aeM touti^v tijv x a P av (oeth diese Freudenbotschaft | €k\(ktui ; 
 c Kat tw crXcirrui | v. 13 KyitX&KriiHTi ; ab KVK\ojaottat \ ira»'Tei...aXTjtfciiij c aeth; ab 
 om | {JovXQptevot ; ab pov\iavrai \ 8un ab aeth ; Swan c | en ra 5c£ia ac; &e£ta b | iti;Tf ets 
 ra; ab n | virayov option ; a viraywv op.; e virayw* | ovrut ; c aeth om I aireXfa ; e 
 viraye | end of veree ; ab add Kat eirTai i; 5o(a kv tv iraan rn oSu ij roptvoy (not 
 c aeth). 
 
58 
 
 TA TTAPAAEITTOMENA 
 
 [VII. 
 
 errtaroXr)v, xal drri}X0ev els BafSvXwva, xal dverravaaro eirl rt 
 \-vXov ifa T fc Tr6\cw<i els rbwov ep vf iov' etr imrrifo-e Se ea>? oS 
 
 14 Str)X0ev 'Itpefilas, aires xat aXXoi rives rov Xaov' e%r,p X oirro 
 ydp 0dfai vetcp&v K al yip r)rr]o-aro 'lepefiias irapa roS Haf3ov- 
 Xotovoaop, Xiycov A09 fioi roirov, irou Ofyw rovs vexpovs rov 
 
 15 Xaov fiov. Kal ZSioxev avrep. 'Arrepxofiivtov Si avrtSv xal 
 xXatovrav fierd rov vexpov, ]\0ov Karevavri rov derov' Kal 
 itcpafrv 6 derbs, Xeyuv Zol Xiya>, 'Upe/iia 6 eKXexrbs rov Beov, 
 ArreXOe, arvvafrv rbv Xadv arravra, Kal k\0wirtv tSSe, Xva dxov- 
 trmo-i rov xaXov K V pvyfiaros, o rjveyKa 001 drrb rov Bapov X Kal 
 
 16 rov 'Af3ifi4Xe X . 'AKovo-at Si 6 'lepefiias, iSb^aae rbv 0eoV 
 Kal dweXOibv avvr'ifje rov Xabv <rvv yvvai^l Kal rexvois, Kal 
 
 17 r}X0ev orrov a aero?. Kal xarfjX0ev 6 derbs ewl rbv Te0vr,Kora, 
 IS Kal dvefyoe- yeyove Se rovro, iva rriorevo-iao-iv. 'KOavfiaere Se 
 
 rrds b Xabs e'nl rw yeyovbn, Xeyovres on, Mr) ovros eari b %ebs 
 6 bi\S0e\s rots irarpdaiv r'j/imv e'v rfj iprjfiep Sid Mavereoss, Kal 
 throlrftrev eavrbv iv o-xvftan derov Kal itpdvr) r)filv hid rov 
 
 19 ueyaXov derov rovrov; Kal elrrev b derb<t rip 'leptfita, AeOpo 
 Xvaov rr)v emcrroXr)v ravrtjv, Kal dvdyva>0t avrrjv to3 \arp. 
 
 20 Avaas ovv rrjv emcrroXrjv, dveyvm rm Xaoj. 'Axovo-as ovv 6 Xabs, 
 exXavaav, Kai errtOr\xav x ovv errl rr)v xecpaXrjv avrtSv Kal eXe- 
 
 21 yov ra> 'lepefila' Iwctov rjfids Kal drrdyyeiXov r)fitv, rt woir/crto- 
 
 22 fiev, iva eto-eXOoDfiev rrdXiv els rrjv woXiv i)p.a>v ; ' ArroxpiOels Si 
 'lepefiias elrrev avrots' Tldvra Zera ex rrjs emaroXfjs TfKovaare, 
 
 v. 13 twtaro\rjv ; c adds ev rat TpaxTjXu aurov | avtwai'iraTO c aeth ; e\duv ave- 
 wawraTo ab | rt fc\ov ah ; e arvXov ; 'aeth auf finer Sfiiile and explains the t6toi 
 lpi\pm «» tine Slelle Act nnMjaiifcn Landrt | 01/ StyXOu- ; c ay Ta/xXOy \ ai^-ot ktI ; 
 rlfc avros yap kol o \aot (£t)pxovto ; c avros yap fcai a\Xoi Ti«f tou Xaov awifp\ovro 
 yap I r. 14 »«pw; ah add e$w rrjt *-o\ca>t | nai yap ijr. ; c rrr. yap | rov Na/?oi/x.; ab 
 rov ^aatXfut Na/9. (not f aeth) j rrou c aeth ; ab oirioi | avru ; ab add o fiaot\eii | 
 r. IB KarcvavTt ; r tvavnop | trot Xeyw ab aeth; c om | atravra c aeth; ab om | 
 (\$wrtr uSt ; ab c\$t cvravffa ; aeth (?) <vt #nU hieher kommen | rou 1^. mfp. rjv. 
 aeth; e r. k. kij. tou 00 o tjv. • ah firioroX^T t;i rjveyKa | tou Bap. *ai tou Afl.; c Bap. 
 Jcai Aft. I w. 17 rat wottjXuVi' afroi; r om (6/ioiot.) ) avffaot ; ab add «ai aveffTij | yeyovt 
 8e tovto ab; rovro S< tytvtro c; aeth und dieae* that er | v. 18 ui)., .0i e; ab eone 0i; 
 aeth viclleicht itt die* der Gait \ tcai evotrjfffv... rovrov c (aeth); ab icai vvv eipavrf 
 rf/u¥ b\a rov o€tou rourou I v. 19 rut If/).; ab (rot Xryw Iff). | avrrfv ria Xaw c aeth ; ab ett 
 to wto tou Xaou I aveyvw ; c adds avrrjv (not neJA) | v. 20 a*rouffai ou»- c (? aeth) ; 
 ab axovoavrel Se rrat \ tn\avtrav ab aeth ; (K\av<rev c j eireQriKap ah aeth ; ttre0jjKtw 
 c j rrpt KfQaK. auTWi' uelh ; ab toi rfflWXat avrwv ; c r-nv Kf<f>a\ijy avrov | V. 21 cuffov 
 rftias toi e aeth (rette unBl) ; nl> om | iva ; c irwt | toXii/; c om | v. 22 airotcp. it Irp, 
 uwev oiTon c; ab *at ctirev r/wf avrovs; aeth mid Jeremiaa erhob sich und eagle xu 
 ihnen | IK rn* tmcroKr^ ; ab om (not c aeth) \ rjKovo-are; e om. 
 
 VII.] 
 
 IEPEMIOY TOY TTPO<t>HTOY. 
 
 50 
 
 f 1 
 
 4>uXa^arf Kal eio-afei r)p.d<t eU rrjv rrbXiv -r)p.mv. "Eypatfre Se Kal 23 
 eTrto~roXt)V o lepe/ilai rrpb<s Hapovx, ovrtoi XeycoV Tie pjov dya- 
 •n-nrk, p.r) d/ieXr/a-ps iv rati wpoaevxah o-ov Se6uevo<; irrre'p r)p.wv 
 07ra)9 KarevoSevar) rrjv bSbv y/iaiv, Axptf dv egeXOwfiev £k rmv 
 Trpoo-rayfidrwv rov dvbfiov fiam'Kluis rovrov' SUaiot ynp evpi- 
 01)'; ivavriov avrov Kal ovk iaa-ev ae elaeXOetv evravda ae0' 
 r/ftaiv, oTriu? fit) lSr]<! rrjv KaKeactv rrjv yevop,evr)V t^J \aru vrrb ra>v 
 TiafivXtovloiv' o>o"Trep yap rrarrjp, vibv p,ovoyevr\ ?^wp, rovrov Se 24 
 TrapaSo0evro$ eU rip.wplaf' oi ovv ISbvres rbv marepa avrov, 
 Kal Trapafiv0ovfievot avrov, o-Kerrovaiv to rrpbo-mirov avrov, 'iva 
 fir) ISr] itw<: ripMpelrai avrb? b vibt Kal rrXelova (pOapr) drrb rr)<; 
 Xv7rr)f ovreo'i yap ae eXerjaev b 0eo9 Kal ovk eaaev ae iX0eiv el<t 
 Tia/3vXd>va' Iva fir) iSrjs rrjv k/ikwoiv rov Xaov' d<f> tJ9 yap 
 elo-rjX0ofiev el<t rrjv rrbXiv ravrrjv, ovk erravaaro r) Xinrr) dip' 
 r'lfiwv, et~r)Kovra xal If err) o-rjfiepov. IloW«Kt9 ynp ffep^d/xe- 25 
 i<09 ifipiaKov ex rov Xaov xpefiafievovt inrb N a(3ovxoSovbo-op 
 fiao-iXews, KXalovra<i xal Xeyovra<;, 'EXer/o-oi' rj/aa?, b 0eb<; 7idp. 
 Akovoiv ravra, iXvrrov /it/v xal exXaiov Siaabv xXavOabv ov 26 
 fibvov on expefiavro, dXX' on ewexaXovvro 6ebv dXXbrpiov' Xe- 
 yovre<t, 'EiXitjoov r)/id<;. 'Efivrffinvevov Se r)fiepa<; eoprij'i lis erroiov- 
 fieviv'lepovcraXrjfi' irpb rov r/uds alxjiaXoyrevOrjvai. Kal/iiiycr- 27 
 x6fievo<: ecrreva^ov, xal etrearpetpov els rbv olxbv fiov bSvvmfievos 
 xal xXaliav. N0i> ovv Ser)6r,ri, els rbv rbrrov orrov el, or) Kal 'Af3i/ie- 28 
 Xex, virep rov Xaov rovrov, otto>s elo-aKovaa>o-iv rrjs <j>a>vrjs fiov 
 xal rmv xpi/idroiv rov arbfiarbs fiov xal et;eX0a>fiev evrev0ev. 
 Ac^a) yap aoi, oVi oXov rbv ypovov ov erroirjaaaev evravOa, 29 
 
 r. 22 riiMt; ab add Kuotot; not c aeth | for vv. 23. .26; the text of ab is very 
 confused and varies a good deal from that which we have adopted from c aeth ; 
 it runs as follows: iypatpt Se 'lepefuat lmaro\i)v fit 'IfpovaaXiffi lrpos Haooux Kai 
 'AftififXeX evwTiov iravrot rov Xaou, toi 0\l$eit rat (b om) ytvofifvai fit avrovt to 
 irwr rape\ijip07}ffay J/iro rov /9ao"iXfwf rwv xoXSaiuf Kai to Vwi eKaarot rov rrartpa 
 avrov idctitpei SeapevopAvov Kai rrarjjp rexifov rrapaSoQev (b napaSo0cvra) tit Tifua- 
 piav ol Se 0e\ovret wapafiv0Tfffaff0ai rov xarepa aurou eaKerrov to rrpoffwrrov aiiTou 
 Iva pr) tSy tov vlov avrov Ttpwpovutvov Kai b 0tot eOKerraoev oe Kai 'AftipeXex' Iva 
 pr\ ISrrrai iifuat rlpwpovpxvovt \ V. 23 KOTeuoSeuoT; ; c KarevoSotrri | Sudiiot yap evpt0rft ; c 
 StKatot yap evpe0r\aav ; aeth du aber Juut Gcrcchtigkeit var Gott gefunden \ fie0' rjuw 
 aeth ; c om | v. 24 if>0aprj ; c tpdapei | outwj ; c ovrot | en n\v iro\iv ravryv aeth ; 
 evravBa c \ V. 23 Kpepjapevovt ; c Kptupaptvovt | Zap ( = Heb IT, aWorpiot) ; c Xaftauff ; 
 nut aeth Zar, Sorot, Sarot | v. 27 oSwuptvot (c) aeth ; oSvpopevot ah \ v. 28 vvv ovv 
 Scq. c aeth ; ab Setidirrt Sw | ett rov roirov otov ei c aeth (tvo ihr neid) ; ab om | («ra ■ 
 Kovfftturtv . . .trroparot pov c aeth; ab enraKovir0ij rt Serfirit vpMv | Kptparotv ; aeth pijuarw 
 (dot Wort) | vat <£ . ev. ab : c e^e\0iao-tv evrav0a | v. 29 oXop ; ah om (not c aeth). 
 
CO 
 
 TA TTAPAAEiriOMENA 
 
 [vil. 
 
 Kari X ov<riv ,',pa<; XiyovTes BVi, EtVare ,)p,lv o>8r)v 4k t&v 
 V S<ov ^aJ*, Ka \ T j v ^ }V To0 0eo - ifi ~ v Kal £ VTeUyg 
 
 30 fitvairoK, nriiv a*o>p.ei> ip.lv e Vi yfc dXXoTptas oVTec; Kat 
 fierd toGto £S,<t 6 tt)i> eirt<rroXt}v ell tov Tpd X t)\ov tov derov, 
 X670.I/, "AireX0e eV «^Vri, eirio-Ke^Tat Kvptoc d(i<f>oTe P ov<i. 
 
 31 Kai cVrrJafl, 6 derbt, Kal ijveyKev tt}v imrroKrjv Kal ZSmKe 
 rf Bapovx- Ka ' Wo* dveyvw, Kal KaTeqUXtjoev avTt)v, 
 xal JxXawe nVoi/Va? &« T a? Vwb; Kal t«c /ra/eaio-etc toO 
 
 32 Xaov. 'Upep-iat Be ripac to. crvKa, SUStoKe rol<t voaovat tov 
 Xaov. Kal efiewt StSdo-Ka>v avTovi tov aTrexe<r6ai ek Ttuv 
 dXio^yrifidTQjv twv edvmv Tr/? tterflvXwvos. 
 
 1 ^ VIII. jEytWo S€ r) r)p.epa, ev $ egefepe o Bed? tov Xaov 
 
 2 f* naffvXmvof Kal elirev <* Kvpios Trpo? 'Upepiav 'AiKum)0i, 
 crv ital o Xao<?, *at StuTe e'irt tov 'lopSnvrjv, «roi epetc T £ Xaip, 
 'O OeXtov tov Kvpiov KaTaXeiyfraTO) t<1 epya Tr/c Ba/9i/X<uvov, 
 Kal Toii<! appevas toi)c XafiovTat ef avTaiv yvvaiKas, xal to? 
 
 3 yvvaUas Tree Xafiovaas ef avTwv dv&pas. Kal Ztairepdowo-iv 
 oi ukovovtU aov, Kal dpov avTov<t ek '\epovo-aXr)p.- tov? 6e p.r) 
 
 4> mcoi/ovTfl? o-ou, /tr) el<raydyT}<; avTovf etc avri'jv. 'Upepias b~e eXd- 
 Xqo-ev avTois to fnj/iaTa TavTa' xal revao-TavTes f/XBov etrl tov 
 '\op8dvT)v tov Trepdo-ai, Xeymv avToli Ta pr/puna, a elire Kvpioi 
 irpo<t avTov. Kal to fj/itav toZv yap.r)o-dvTo>v ef avTwv ovk rjOe- 
 
 v. 29 nar. rifi. e aeth ; ah <Xryor | koi ttjk ; urth mivnv (tagt urn einen neuen 
 Getting) \ vfiwv; b ijmu» | nireXe^o^tr /(ft; Xf7w^«» r (? nf (A) | vfta c aeth; ab TVf vJi)K 
 Kvpiov | t'. 30 afrov; ah atld Ir/if/imt | Kvjuot afjuportpovi ab ; c l/jiar afjupor. o kx \ v. 31 
 f»«TOffSi) ni OfZ/i; c om | atrot ; 06 add *ai 7)\0«. «i (!> om) lipov<ra\i)H | itai ?;»... 
 Ra/wi'x r, adding o aeror after Tjvtyntv • ab km (dune rvpt tTiaTo\t)p Bapovx ; aeth Kai 
 nvtyKi rgv twtffroXrjp tui !la/>oi'x | tK\avar all aeth; c t^tivt K\atuv | tov Xaov ab aeth; 
 e avruv I r. 32 SuSoiKe ab; (Satae c (tacth) | StdaffKUP ; e tvStSaaKwi' {sic) | oKiayrffiaruiv 
 ah (a a\yyfnaTuv) \ e irpayfiaruv ; aeth (Ian Tttnn and Treiben. 
 
 VIII. 1 o 0tol c neth; ah icvpitn | Xaov; ab add avrov (not c aeth) | irpot Upefitav 
 ab; ru }rp<nta c | end of vci'Be ab add \tyoiv | r. 2 evi tov; a 'irpot tov | to tpya; 
 c aeth add tw «ffi<wi' (from vn. 32) | Xafiovrat ab; c (aeth) yatrqaavTat | \a{iovaas ab; 
 e I? aeth) yafti/aavTat (hic) | v. 3 Stawtpao-aotv ab; wepaffwoiv c \ ffov; b oot | tovi Se 
 pr) airoi'otraf ab; 01 Se fin aKovovrti c | eurayafnt ab; evtynni c | en avrnv c aeth; c*« 
 ab I V. 4 awoif c aeth; ab wpol tov Xaov | avatrravTei nXOov ab; nveyntv avroxn c; 
 aeth (?) I Kvptot irpot avrov ; e avroj Kvptot | Kai to np.urv; at this point the text of c 
 alirujitly drops from its level of excellence, and the manuscript ends with trivial 
 matter chiefly taken from the Scptunpint; perhaps his copy was imperfect after the 
 word yannoavTojv ; at all events his text proceeds as follows: irot to tjhutv tuv yafi-n- 
 oavTUV l£ avTuv apot Kai ffTijo-o} avTOii StaOriKnv atuviov tov ftvai fie avroii f/i 0tov Kai 
 avTot iffovrai p.01 dt Xaov Kai ov Kivntru tov Xaov fiov 'IffpaijX airo rnt ynt ift (SuKa 
 ai'Toif Kvpie, wavroKpaTup, 6 0cot 'loparjX' ^vxn lv trrtvott *tat wvtvfia OKnSiov iKt- 
 
 VIII.] 
 
 IEPEMI0Y TOY nP04>HTOY. 
 
 01 
 
 I 
 
 Xrjaav atcovtrat tov 'Upeplov, d\X* elwov 7rpo<? avrov Ov fir) 
 /eaTaXefytufiev Tav ywalicas rffiwv ek tov alwva' d\\' virocTpk- 
 fafiev airni? fieB* r)fiwv ek ttjv ttoXiv tjfiwv. 'Ewepao-av ovv 5 
 tov *\ophdvnv, zeal rj\0ov eh 'UpowraXQfi. Kal eo-Tt) 'lepefuai, 
 tcai Bapodx Ka ^ ^fiifieXex, XeyovTe? %ti, TIa«? avOpwrros koi- 
 vtav Baftv\a>vtTai<; ov fir) eloekOr) ek tt)v ttoXiv ravTrjv. Kal G 
 elirov 7r/)09 avrovi ' kvasTTavre*; VTrocTpeyfrdyfiev ek BaftvXwi'a 
 ek tov rSwov rfuwv. Kal eiropevB^o-av. 'ExOovrtov 81 avrwv 7 
 ei$ naftvXwva, ifjrjXOov ol BafBvXtoVLTat ek avvavTrjo-tv avraiv, 
 XeyovTer Ov fir) • elo-eXOrfTe ek ttjv ttoXiv ijfiwv, on iuio-^aare 
 j;/4rt9, Kal Kpv<f>r} e^rfXOere dfi qp,a>v Sid tovto ovk etaeXev- 
 
 Kpayev irpot ee &kov<tqv, Kvpie, ra* 4\eij(rov An $€ot A*«p- rat iXtijaov 6rt i^apravufify 
 tvavrtov aov 6rt cot KaOrj^tefot tov alwva -tjfieit dwoWvfuvot tov alu>va' tvptf, wavroKparup, 
 6 0tot 'IffparfK, axovffov &ij ttjj wpoffttrxijl rwv tiQvi)kotwv 'ItrpaijX teat vtwv twv a^apra- 
 vovtwv tvavTtov aov ol ovk ^Kovtrav tiji ifxavrjt Btov avruv «ai tKoWijffijtTav Tjfitv to 
 tea/en- fiij ftvrj<T0j}t (cod ftvi}iT0tis) a&iKtuv iruTtpwv i)(iw a'XXa fwrjffftrjTt x«/»J <rov Jrai 
 6vofiaTos aov iv tu *a<pu tovtw iytvero 8e fitra ttjv avfiirXijpuo-tv tuv iphx'firjKovTa. 
 4twv fitxpt tov fiaaiXtvaai Uepaat iv rat wpuru ir€t (cotl (Trj) Kvpov paaiKtwt Utpaw' 
 tov TfXeffdijvoA \oyov Kvpiov awo aTOfiarot 'Itpepnov ^tryttpev Kvptot to irvevfia Kvpov 
 jWiXewt Utpauv (rat TraprryyetKtv $wt\v lv iraaif ttj ftatrtXeia aiWov icat afta 8ia- 
 ypairruv Xtyw TaSe \ryet Kvpot (ood K.) 6 paaiXtvt Utpaw iratras raj f}aai\cias 
 rift yijs (cod om) lb*mtv fiot Kvptot & 0eot tov ovpavov kcu avrot iirtOKttyaTo iir* i^ 
 tov oUoSofir}aai otVw (cod avrov) olxov' lv ' lcpovaa\i}fi ti) lv tt\ 'lovSata.' tjtis ovv 
 Iotw Ik tov Idvovs avrov larto 6 Kvptot avrov /xcra avrov /tai dvaftat elt ttjv ' If pov- 
 o~a\-qv tt;*" (cod Tijvt) lv rj} '\ov8ata otxoioficiTu (cod AKofofUTbi) tov oIkov tov ffeov 
 'iffpaity ovrot (cod ovrun) A Kvptot & KaraaKijvwaat lv ' ltpovaaXrjn' koi 6 ^acrtXct't 
 Kvpot i£i}veyKtP'Ta &yta aKtinj (cod (TKtvti) tov Kvpiov d fierrjyayfv No/Soi'XoSoftwwp 
 l£ ' l(povaa\i)ti. frat...(cod ireprfaaru) aura lv ti^ fl5o}\i(p avrov IfyvtyKev ra iravra 
 Kvpot 6 patTiKfvt Ufpfftav Kai vapibwKtv avra MidptSarj} (cod "MridpTjSaTii) rip (avrov 
 ya£o<pv\aKi (cod ya£o<t>v\aK7])' Sta tovtov St wapeSoBTjaav "Zapafiapw vpoaraTr} rt\% 
 'lovSatat' aiia ZapwfJaf3f\ 6% (cod ut) nai -frTijaaTo liri Aaptov (iaffiKcwt Mtpautv rr/p 
 olKoSoftrjv rov vaov. i)v yap KuiKvaat Iwi tov 'ApTa^fp^ov yjtovov lii iffTopijat 'EoSpav 
 tui StvTcpti) irct (cod Irt}) wapaycvofievot tit to Upov rov 0tov tit 'ItpovffaXyp. pvitvot 
 Stvrtpov i)pt-aro Zopoi3a.{}e\ 6 too Pa0a\aij\ Kat 'lijaovt 6 tov 'ItaatStxa *at ol d5cX0ot 
 avrtiiv Kat ol Itptit Kai ol Ariurai koi vavrtt ol irapaytvofitvot Ik rijt a^^iaXfaxrias 
 tit 'JepovcaXijfi' Kat 40tfit\tti)aav tov oIkov tov 0tov ttj vovfirjvta rov Stvrtpov fnjvof 
 lv t« l\0tu> tit rrjv 'lovtlaiav Kat ' ltpovffa\rjfi' irpo<f>T)Ttvo*T<iiv 'Ayytov Kat Za^aptou 
 vlov 'ASouv TtXttrrattap (cod TtXttrrtaiv) wpo^njrwv ivtplt) 5e 6 'EaSpat Ik flapvXwvot 
 ut ypafifiartvt tvQvrjt Civ lv rot Moriftreu? vofiW dt (cod u>$) Kat lmaTr\p^v rroWt\v 
 tlxtv tw diSaaKtiv avrov (ood avru) axavra tov Xaov ra StKattanara /cat ra Kptfwra 
 In top 'Aprafepfou xpovop' Kat Iwonjerav tyKatvta rov oIkov tov 0tov, vfivovvrtt Kai 
 tvXoyovvTtt ru xvptu Iwt tt) iyepctt rov oIkov tov 0tov. 
 
 v, A tit ttjv ToXtr rjfiuv aeth\ ab tit hafJvXuiPa \ v. koivojv, b koivuvuv | Tavrr)p\ 
 aeth rjfjuiiv | v. 6 *rai tiwov, aeth adds ot yafjujeavret ywatnat (wetrhe eine IVeib 
 gefieiratet hfitten) | tit top towov ijfitav; aeth om | tiroptv0i)aav\ aeth adds <rai vwt- 
 orptipav | v. 1 ov fijj.,,i}fitap', aeth om | t/uffijaare ; aeth adds vorher. 
 
62 
 
 TA TTAPAAEITTOMENA 
 
 [VIII. 
 
 tretrut irpo? r)pn<;. "Opxtp yap wpxlo-apev dXXyXovt Kara tou 
 ovoparot rov Otov yptSv, pyrt ilia's pyrt rixva vpcov hi^aadai, 
 
 8 i-neibr) xpv<f>f) i£r/X0ere d<f>' r)pwv. Kal iirtyvovret virla-rpetyav' 
 Kal rjXOov tit rorrov ip-qpov paxpoOev ryt 'Ie/JOtwraXt)/*, xal 
 ffiKobofi-qaav tavrolt iroXiv, xal i-rroivopaaav rb ovopa avrrjt 
 
 9 Zapdpeiav. ' ATria-rttXe Se irpbt avroiit 'lepeptat, Xiyutv" 
 'Mtravoyaarf ip^trat yap dyytXot t»J? hiKaioovvqt, xal ela- 
 nfet vpiit tit top tottoi' vpwv rbv vifrifKov. 
 
 1 IX. "Eptivav Se oi rov 'lepeplov, yaipovrtt Kal dvacptpovret 
 
 2 ffvalav virlp rov Xaov ivvta ypipat. 'Yfj $1 htKarrj avyvtyxtv 
 
 3 'ltptptat pbvot Ovalav, Kal yv^aro tv%r)v, Xeytav' "Ayiot, Hytot, 
 37109' to dvplapa rmv SivBptov rmv %a>vra>v, to ^>wt to dXyBivov Joh. 1. 9. 
 to <f>(irr{%oi' (it, feat ov dvaXy<f>0<S rrpbt rri, rrepl rijt ipwvrjt ryt 
 
 4 yXvxelat rmv 81/0 1cpa(f>ifi. YlapaxaXm vrrip dXXyt tvuSlat 
 
 5 0vp.iap.artx;' Kal y peXery pov Mt^aijX 6 npj^ayyeXo? Tr;? 
 C BiKaiocvvyt, eo>? «i> eirrtveyxy tou? Btxalovt. llapaxaXm at, 
 
 Kvpte iravroxpdrmp irderyt xriaemt, 6 dyewyrot Kal arrtpi- 
 voyrot, m irdcra xpio-tt xexpvirrai iv avrrp vpb rov ravra 
 
 7 y evict 9 at. Tavra Xeyovrot rov '\tptplov, Kal itrrapevov iv 
 to) Ovrriaarypltp peril Hopoi)^ xal 'AftipeXex, iyevtro <u? el? 
 
 8 rmv irapaSi&ovrmv ryv TJ/vxyv avrov. Kal eptivav Bapouj^ 
 Kal ' AfiipJXtx xXaiovrtt, Kal xpd^ovrtt ptydXt) rrj <f>mvtj 8t«, 
 'O irartjp ypmv 'lepeplat xariXiwtv ypdt, o ttptiit rov €)tov, 
 
 9 xal dtryXOtv. 'Wxovcrt Be irat o Xabt rov xXavOpov airrmv, 
 Kal tBpapov in' avroiit irdvres, Kal elbov \eptplav avaKtlptvov 
 ■vapal rt0vr)Kora' Kal htepprj^av t« tpdria avrmv, Kal ivifftjKav 
 yovv errl t«? Kt<f>aXa<; avrdov, xal txXavo-av KXavOpov iriKpov. 
 
 10 Kal ptnl ravra t)roipao-av iavrov<t, "va KtiSevo-ao-w avriv. 
 
 v. T wpoi r/fial; aeth tit ttii> iroXco ww. 
 
 IX. 1 01 tov Uptiuov; aeth om | tvvta ; nrlh tjrra | v. S to 9u^ia/ia...{)drTUF; aeth 
 angenehmer Wohlgeruch dm Mrmchcn | ir/iot <rt\ aeth ich Jlehe dich an wegen deinet 
 Vatien uml ich bitte dich \ v. 4 Tra^iiraXu v-rep (h irt()i)...9i^ia^aTo»; aeth unfl tim 
 drt WeihrancMnfltt der Chrrnhim («ai irf(>i ivuSmt Oi.wio/jotoj tu» Xf/»"M I 
 v. 6 aeth ich bitte dich <(««» doeh jn dcr gemngiikuHdigt Michael, dcr Kngel dtr 
 Oercchtigkeit i'l er, die I'/ortcn der dcrcchtigkeit nffen halle, bit lie in dieiclben 
 einziehen | r.6 K. V «; h om | ,^i€...y,o,ceat; aeth Ilerr liber alien und llerr welcher 
 alien mnfa*,i und alien ernchnffcn hat, icctchcr cnchcmt und welcher nicht gcbaren 
 inl welcher alien rnllemht hat und hei dem die game Schilling verlmrgen var, the 
 die Dinge im Verlmrnemn gemachl irnrden \ v. 1 r.,n...lw»«! aeth und die, 
 betete er und ah er nein Gthet gecndel hatlc \ v. 8 ... vuvav, aeth und alnbald 
 fielen It. und A. nieiler. 
 
 41 
 
 . ; I 
 
 u 
 
 IX.] 
 
 Cf. Ign. 
 ad Troll. 
 xi. a. 
 
 IEPEMIOY TOY TTPO<t>HTOY. 
 
 63 
 
 Kal iSoi) <f>a>vr) Tp^fft, Xiyovaa' Mr) KtiBeiere rbv in %a>vra' 11 
 Ztj r) ^ru^») outoC elrrepxtrai tit to ampa avrov ttoKiv. Kal 12 
 aKoveravrtt rr)s fvrjs, ovk iKr/Stvcrav avrov, d\X' eptivav 
 rrepiKVKXtp rov &Ki)va>paro<t avrov r)pipa<! rpei<t, Xeyovrts xal 
 airopovvret, rrola 8>pa piXXet dvaerrfjvat. Mtrd Se rptK r)pipa<; 13 
 tio~rjX6ev r) yjrv^r) avrov ei? rd crmpa avrov' xal iwrjpt rrfv 
 <f>a>vr)v avrov iv picrep navrtuv, xal tlwe' &ot;dcrart rov @eo>, 
 nravrtt Sol-derart rov 0eo>, xal rov Tt'ov toO @tov rov i^vrrvt- 
 tpvra r)pat '\r)o~ovv Xpiardv, to <f>m<; rwv aloivmv irdvrav, 6 
 aofjterros \vyyos, y fay rfjs irLcrtaif. river at Se pern rovt 14 
 Kaipovs Tovrovs aXXa iry rerpaxocria ^/BSoptiKovratTrrd, 1 xal 
 ep%erai eh rr)v yrjv' Kal rd SevSpov rr}<! fiar;? to iv pecrtp rov 
 vapahelaov <f>vrev0iv iroir/erei irdvra rn SevSpa rd dxapwa 
 iroirjaai Kapirhv^ y xal av^nffr/covrai, Kal fi\aarr)eovoi, * xal 
 6 Kapwds avraiv perd rmv dyytXcov pevtl* Kal rd fitffKa- 15 
 art/Kora, xal peyaXav^ovvra, xal Xiyovra, 'rLSmxapev rd 
 Tf\o? r)pmv T^J dipt' iroiyaei avid f;r)pav6r)vai pern rov infrov; 
 rmv xXdZiav avrwv' xal rroiyaei avrd xXidrjvat* rb SevSpov 
 rd arr)pf)(0ev' xal •jrotycrei rb xokkivov d>$ ipiov Xevxbv yeveo~6ai. 
 'H x t, '' v peXav6r)aerai, rd yXvxea vBara dXpvpd yevr/c/ovrai 1(! 
 iv Tp peydXtp <pa>rl rrj<; tvdypoavvnt rov 0eoO. Kal evXoyqcrei 17 
 T«? vrjo-ovt rov iroirjaai Kapvbv iv rm Xoytp rov trToparot rov 
 Xpto"ToO avrov. Avrbi yap iXtvaerai, xal e^eXevo'erat, xal 18 
 effiXejjerai eoirrp SdSexa dtrocrroXovt, "va evayyeXl^mvrai iv 
 toi? eOvecriv' ov iym empaxa xexoapypivov vtrb rov Uarpbs 
 avrov, xal epyoptvov tl<t rbv xoapov iirl rb Spot rwv iXaimv' 
 xal ipirXycrti rd<s Treivderat yfrv^dt- Tavra Xeyovrot rov 19 
 
 v. 11 KnBtvert ; b unSeuffare ; aeth wickelt ihn nicht in Leinen ; ro in v. 12 | 
 v. 12 tiLtwav...avaornvat; aeth nanten indent nie um ihn drei Tage icachten bin 
 aeine Seele in neinen Ktirpcr zuriickkehrtc | v. 13 nera...<puvnv avrov; aeth und einc 
 Stimme ernclwll \ roy Bear (2°) ; aeth top \ptorov (den . Genalliteu) \ i^vmitoyra ; 
 aeth auferwecken und richten \ v. 1* ern rero. ifil. ah; aeth 303 (codil. 330, 333) 
 Wochen von Tagen | .at to SevSpov aeth ; twv Scpdpojv ab [ tpvrtvBev ; aeth war 
 und nicht gepflanzt war \ .at., pxvrt; ab om ; aeth und ihre Frucht wird hei 
 lien Eitgcln wohnen | v. ID pc f)\airT7)KOTa ; a f3ep\ntcora \ nera,..K\i6nvai (b .pt- 
 0neai); a om | the whole verBe thus in aeth; und um der PJVinznchule der Jiitumc 
 willen, damit nie grlin werden und hoch wachnen, wollen wie dcr Luft Verherrlichung 
 npenden damit ihre Wurzeln nicht anndilrren wie eine Pflanzc deren Wurzel nicht 
 Dotlen gefantt hat \ .at irotr/o-«t aeth ; .at ab | wi aeth; .at ab | v. 16 ray\vKea...yevv- 
 aovrat; aeth addn .at ra a\fivpa yXvxea yevnaovrat \ ev ,.6eov; aeth mit grannem 
 Frohloeken und die Frendcn Gotten | v. 17 ^ipiorov ; aeth t'tou | v. 18 ti-a tuav- ... 
 rupa.a ; aeth damit ihncn gezeigt werde wan ich genchen hahe | tttKoffuquevov ab ; 
 aet/t genchickt | iret^wtrat a aeth ; raweivwrat b. 
 
C4 TA TTAPAAEITTOMENA IEPEMIOY TOY TTPO<t>HTOY. [ix. 
 
 lepeplov rrepl rov Ti'oO tov &eov, on Ip^erai tt<i rov k6<t(ioi>, 
 
 20 wpylcrOi) 6 \aos, Kal tine' Tavra iraXtv i<rrl T<i pijuara rd 
 vwo Haatov rov vlov 'Afiuis elpr/peva, Xeyovros Sri, RIBov 
 
 21 rov riedv, Kal rov T/oi> rov fteov. Asuts oSv, xal firj dwoierel- 
 vwutv avrov to"5 ixeivov Oavartp, aWa \i0OK \i0of3o\^aoipev 
 
 22 avrov. Ei\vwr)0r)o-av o-<f>6Spa hrl rfj tivovoia ravrg Wapovy 
 Kal A/9(/ie'\f^, xai on ijOeXov aKovaai trX^prji ra pvo-njpia, 
 
 23 a elSe. A£y« 8^ avroU 'Jepepla<:' T,iwtr^o-are, Kal pfj KXalere' 
 ov fit) yap p,e aTTOicreivataiv, fto? ov iravra "baa elBov 8(ijy»J- 
 
 „. criofiai vp.lv. Eltre he avroU' 'EviyKare uoi Xt'Oov. 'O hi eartjo-ev 
 avrov, Kal elire' To <f>ws rtSv aioivmv, rrolrfaov rov \Wov rovrov 
 
 26 Kaff 6p,ot6ri)ra pov yeveo~0ai. 'O h"k \i0o$ tivt\af3ev opoionnra 
 
 27 rov 'Itptpiov. Kal £\.i9o/3a\ow rov \Wuv, vopit^ovret ori 
 2M 'lepeplat iarlv. 'O he '\epepias rravra rrapehtoKe rri pvarr^pia, 
 20 il elhe, tj! Uapovj^ Kal to> 'AffipeXe^. Kal eW oStoi« ?«mj 
 
 iv perrip rov \aov, fKreXeaai f3ov\6pevos rrjv oiKovoplav avrov. . 
 
 30 'l?/9oi;<rf hi o \iffos, XeytoV *ft ptapol viol 'Io-pav\, S'« t£ 
 \i0of3o\etre pe, vopl^ovres on eyw '\epeplas ; ISov 'lepepla? 
 
 31 cV pAaip Vfiwv "ararai. 'ft? 8^ ttSoi' ai/Tof, ettfeait ehpapov 
 rrpb? avrov per a rroWwv \i0a>v. Kal en\ript!)0r) avrov oiko- 
 
 32 vopla. Kal i\06vre$ Hopoi)^ Kal 'AftipeXex, eOatyav avrov, 
 Kal \a(36vrt$ rov \Wov eOt)Kav irrl rd pvfjpa avrov, iiriypa- 
 ^rai>T€9 oimaf Ovrot iaTiv A \i0oi o fioi)0d<; rov 'lepeplov. 
 
 e. 90 koi ; aet h om | t'. 21 fin a-woKTetvufuv xri ; aeth ipir wolten an {km 
 handeln wie irt'r an Jtmint gthandell luiben ; unit ein Theil von ihnen sagte, Nein, 
 filrwalir, mil Strtnrn wirilen wir ibn vrrfen. Unit liaruch und A bemettk tehrieen 
 ihnen tu, Dureh itimr Tntlerart tiUltet i/m nieht \ v. 23 w\iipvi b ; irXijpi) a | 
 v. 24 end ; aeth atldR «ai ip>ry«u> aura Xi^ok | v. 25 tarrfta ; b arvrT-qiia \ iiov ; 
 aeth vw | ytftuOai ; ab adds tuit ov wavra. oaa. iSop fitrjyijtjvfiai ru Bapovx Kal Tw 
 A$iiu\ex | v. M Xi*o« ; ab add 9ia r/xHrro>/iaTof ffiov \ v. 29 «i#' onrai ; 6 eiS' avrui 
 (flic) | v. SO «r /K<ru ; fc «i /if aov | ». S2 o \i8oi ; af th om | end of verse ab add «<u ra 
 Xoitb rur XffyuiK I«pr<ii<"' to' 'atra n Swa/uf owr iJou (a om) crravffa ey/f7()OTToi fr 
 tij erioroXi; Rapoux. 
 
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 CAHBMIMir.: PBIKTED DT C. J. OLAT, M.A. AND SOUS, AT TH* tjmVKnfltTT PBFSB.