[426]Unless the mention of fasting, in iv. 16, ix. 31, can be included in this.
[426]Unless the mention of fasting, in iv. 16, ix. 31, can be included in this.
[427]Op. cit., p. 258.
[427]Op. cit., p. 258.
[428]In the margin of the Revised Version this note occurs: “Or,the seers. So the Septuagint”; this is, no doubt, what should be read.
[428]In the margin of the Revised Version this note occurs: “Or,the seers. So the Septuagint”; this is, no doubt, what should be read.
[429]Op. cit., p. 362.
[429]Op. cit., p. 362.
[430]Op. cit., p. 612.
[430]Op. cit., p. 612.
[431]See Swete,Intro. to the O.T. in Greek, p. 142 (1900).
[431]See Swete,Intro. to the O.T. in Greek, p. 142 (1900).
[432]See Swete,Op. cit., p. 253. The Greek text is given in Swete’sThe O.T. in Greek, iii. pp. 824-826.
[432]See Swete,Op. cit., p. 253. The Greek text is given in Swete’sThe O.T. in Greek, iii. pp. 824-826.
[433]Where it follows a reference to 2 Chronicles xxxiii. 18.
[433]Where it follows a reference to 2 Chronicles xxxiii. 18.
[434]In ii. 22.
[434]In ii. 22.
[435]Op. cit., p. 613.
[435]Op. cit., p. 613.
[436]Ryle treats these words as though they stood in the text of Cod. Tin addition to“I have set up ...” (which is the case in the Latin Version); but according to Swete’sapparatus criticusthey are not an addition, but a substitution.
[436]Ryle treats these words as though they stood in the text of Cod. Tin addition to“I have set up ...” (which is the case in the Latin Version); but according to Swete’sapparatus criticusthey are not an addition, but a substitution.
[437]The text of Cod. A agrees, however, with that of theApostolical Constitutions.
[437]The text of Cod. A agrees, however, with that of theApostolical Constitutions.
[438]See Fritzsche;Kurzgefasstes exeget. Handbuch zu den Apokryphen des Alten Testamentes, i. pp. 158 ff.; Ball,Op. cit., pp. 362 ff.
[438]See Fritzsche;Kurzgefasstes exeget. Handbuch zu den Apokryphen des Alten Testamentes, i. pp. 158 ff.; Ball,Op. cit., pp. 362 ff.
[439]TheDidascaliawas incorporated into theApostolical Constitutionsof which it forms the first six books; theApostolical Constitutionsbelongs to the fourth or fifth century.
[439]TheDidascaliawas incorporated into theApostolical Constitutionsof which it forms the first six books; theApostolical Constitutionsbelongs to the fourth or fifth century.
[440]Oesterley,Op. cit., I, p. 59.
[440]Oesterley,Op. cit., I, p. 59.
[441]Oesterley,Op. cit., p. 61.
[441]Oesterley,Op. cit., p. 61.
[442]See Josephus,Antiq., XIV, iv. 2-4;Bell. Jud., I, vii. 3-6.
[442]See Josephus,Antiq., XIV, iv. 2-4;Bell. Jud., I, vii. 3-6.
[443]See further, Schürer,Op. cit.II, iii. pp. 13, 14.
[443]See further, Schürer,Op. cit.II, iii. pp. 13, 14.
[444]The present writer has given many of these in his commentary referred to above.
[444]The present writer has given many of these in his commentary referred to above.
[445]This section is taken substantially from the present writer’s commentary in Charles, I, pp. 61-65.
[445]This section is taken substantially from the present writer’s commentary in Charles, I, pp. 61-65.
[446]Juden und Griechen vor der makkabäischen Erhebung, pp. 70 ff.
[446]Juden und Griechen vor der makkabäischen Erhebung, pp. 70 ff.
[447]Hermes, ix. pp. 284 ff., cp. Kautzsch,Op. cit., i. p. 30.
[447]Hermes, ix. pp. 284 ff., cp. Kautzsch,Op. cit., i. p. 30.
[448]Op. cit., p. 72.
[448]Op. cit., p. 72.
[449]Though this did not actually come about until some time after the period dealt with in our book.
[449]Though this did not actually come about until some time after the period dealt with in our book.
[450]“Saviour,” on account of his having delivered the Babylonians from the satrap Heraclides.
[450]“Saviour,” on account of his having delivered the Babylonians from the satrap Heraclides.
[451]The name of the Hasmonæan dynasty comes from that of the ancestor of the house, Asmonæus (Josephus,Antiq., XII, vi. 1; XIV, xvi. 4; XVI, vii. 1), who is said to have been the grandfather of Mattathias.
[451]The name of the Hasmonæan dynasty comes from that of the ancestor of the house, Asmonæus (Josephus,Antiq., XII, vi. 1; XIV, xvi. 4; XVI, vii. 1), who is said to have been the grandfather of Mattathias.
[452]It is in 1 Maccabees xiv. 41 that we are told of the ratification by the people of the high-priestly and princely dignity in the house of Asmonæus; “And the Jews and the priests were well pleased that Simon should be their leader and high-priest for ever....”
[452]It is in 1 Maccabees xiv. 41 that we are told of the ratification by the people of the high-priestly and princely dignity in the house of Asmonæus; “And the Jews and the priests were well pleased that Simon should be their leader and high-priest for ever....”
[453]See above,p. 419.
[453]See above,p. 419.
[454]According to Josephus (Bell. Jud., II, x. 2) this was a high hill a hundredstadianorth of Ptolemais.
[454]According to Josephus (Bell. Jud., II, x. 2) this was a high hill a hundredstadianorth of Ptolemais.
[455]No further mention is made of him in 1 Maccabees; he was murdered three or four years later by the usurper Alexander Zabinas, who gave himself out to be the son of Alexander Balas.
[455]No further mention is made of him in 1 Maccabees; he was murdered three or four years later by the usurper Alexander Zabinas, who gave himself out to be the son of Alexander Balas.
[456]Josephus (Antiq., XIII, vii. 2) says that he “fled from Dora to Apamæa, where he was taken during the siege, and put to death, when he had reigned three years.”
[456]Josephus (Antiq., XIII, vii. 2) says that he “fled from Dora to Apamæa, where he was taken during the siege, and put to death, when he had reigned three years.”
[457]These formed originally one book, as in the Septuagint; their division into two books is probably due to Christian influence.
[457]These formed originally one book, as in the Septuagint; their division into two books is probably due to Christian influence.
[458]In the Septuagint there is no equivalent to these two chapters; see on this below,pp. 510f.
[458]In the Septuagint there is no equivalent to these two chapters; see on this below,pp. 510f.
[459]For the exceptions to this, see below.
[459]For the exceptions to this, see below.
[460]Volz (Encycl. Bibl., II, 1490) says of this story that “it is an independent piece of narrative that is also found standing by itself in a MS. of the Vulgate (Berger,Hist. de la Vulgate, p. 94 [1893]). To all appearance this piece is itself also a composite production, the praise of truth being an addition. The whole seems to have been originally written in Greek, and shows affinity with the epistle of Aristeas (Ewald,Hist., v. 165); the writer appears to have knowledge of the court history of Persia (iv. 29 ff.). The hero of the story is not originally Zerubbabel.”
[460]Volz (Encycl. Bibl., II, 1490) says of this story that “it is an independent piece of narrative that is also found standing by itself in a MS. of the Vulgate (Berger,Hist. de la Vulgate, p. 94 [1893]). To all appearance this piece is itself also a composite production, the praise of truth being an addition. The whole seems to have been originally written in Greek, and shows affinity with the epistle of Aristeas (Ewald,Hist., v. 165); the writer appears to have knowledge of the court history of Persia (iv. 29 ff.). The hero of the story is not originally Zerubbabel.”
[461]Hastings’Dict. of the Bible, I, 759 f.
[461]Hastings’Dict. of the Bible, I, 759 f.
[462]They are clearly and succinctly summarized by Thackeray in Hastings’Dict. of the Bible, I, 758-763.
[462]They are clearly and succinctly summarized by Thackeray in Hastings’Dict. of the Bible, I, 758-763.
[463]History of Israel, v. pp. 126 ff.
[463]History of Israel, v. pp. 126 ff.
[464]In theAcademyfor 1893.
[464]In theAcademyfor 1893.
[465]Op. cit., p. 2.
[465]Op. cit., p. 2.
[466]Cp. Josephus,Antiq., XI, iii. 2-6.
[466]Cp. Josephus,Antiq., XI, iii. 2-6.
[467]The International Journal of Apocrypha, April 1913, pp. 33, 34.
[467]The International Journal of Apocrypha, April 1913, pp. 33, 34.
[468]That the book was originally written in Greek admits of no doubt.
[468]That the book was originally written in Greek admits of no doubt.
[469]Quoted by Goodrick,Op. cit., p. 34.
[469]Quoted by Goodrick,Op. cit., p. 34.
[470]He is followed by Wright, McNeile, and Barton, in their works on Ecclesiastes.
[470]He is followed by Wright, McNeile, and Barton, in their works on Ecclesiastes.
[471]Ecclesiastes, or, The Preacher, pp. 70 f.
[471]Ecclesiastes, or, The Preacher, pp. 70 f.
[472]Cp. Barton,The Book of Ecclesiastes, pp. 57 f., where the passages are quoted in full in parallel columns.
[472]Cp. Barton,The Book of Ecclesiastes, pp. 57 f., where the passages are quoted in full in parallel columns.
[473]Seepp. 200f.
[473]Seepp. 200f.
[474]For the various untenable theories regarding the identity of the author, see Grimm, pp. 16 ff., Farrar, pp. 410 ff.; the question of composite authorship is dealt with in the next section.
[474]For the various untenable theories regarding the identity of the author, see Grimm, pp. 16 ff., Farrar, pp. 410 ff.; the question of composite authorship is dealt with in the next section.
[475]Some scholars hold strongly that the author was an Essene; earlier commentators have argued in favour of the author being a Christian. That the book was written for Jews is probable, apart from other considerations, from the numerous references to the Old Testament and past history of the Jews.
[475]Some scholars hold strongly that the author was an Essene; earlier commentators have argued in favour of the author being a Christian. That the book was written for Jews is probable, apart from other considerations, from the numerous references to the Old Testament and past history of the Jews.
[476]Op. cit., p. xvii.
[476]Op. cit., p. xvii.
[477]See above,pp. 165f.
[477]See above,pp. 165f.
[478]It must be remembered that in the Hebrew Bible the Book of Job is reckoned among theHagiographa.
[478]It must be remembered that in the Hebrew Bible the Book of Job is reckoned among theHagiographa.
[479]The words in the Prologue to Ecclesiasticus, “and the rest of the books,” are too indefinite for us to assume that the writer meant theHagiographaas we understand them. In the Hebrew of Ecclesiasticus (xlix. 9), Job is mentioned, but only in reference to Ezekiel xiv. 14, 20, nothing is said of Job as we know him from the book that bears his name.
[479]The words in the Prologue to Ecclesiasticus, “and the rest of the books,” are too indefinite for us to assume that the writer meant theHagiographaas we understand them. In the Hebrew of Ecclesiasticus (xlix. 9), Job is mentioned, but only in reference to Ezekiel xiv. 14, 20, nothing is said of Job as we know him from the book that bears his name.
[480]Introduction to the Old Testament in Greek, p. 26 f.
[480]Introduction to the Old Testament in Greek, p. 26 f.
[481]Goodrick,Op. cit., p. 15.
[481]Goodrick,Op. cit., p. 15.
[482]We have adopted some of Goodrick’s renderings in this quotation as being superior to that of the Revised Version; see Swete’s text,The Old Testament in Greek, ii. p. 606 f.
[482]We have adopted some of Goodrick’s renderings in this quotation as being superior to that of the Revised Version; see Swete’s text,The Old Testament in Greek, ii. p. 606 f.
[483]Encycl. Bibl., iv. 5347.
[483]Encycl. Bibl., iv. 5347.
[484]Mr. Gregg (Op. cit., p. xxvii.) says: “Attacks upon the unity of the book have failed, and no serious effort to dispute it has recently been made.” This is really not quite in accordance with the facts; Mr. Gregg has overlooked some not unimportant contributions to the literature on the subject; during the years 1903-1906 quite serious efforts have been made to show that the book is of composite authorship by at least five first-rate scholars.
[484]Mr. Gregg (Op. cit., p. xxvii.) says: “Attacks upon the unity of the book have failed, and no serious effort to dispute it has recently been made.” This is really not quite in accordance with the facts; Mr. Gregg has overlooked some not unimportant contributions to the literature on the subject; during the years 1903-1906 quite serious efforts have been made to show that the book is of composite authorship by at least five first-rate scholars.
[485]It is true that Wisdom is mentioned in xiv. 2, but it is used there in quite a different sense from that of the personified semi-divine Wisdom of part I, a fact which, if anything, strengthens the argument in favour of different authorship.
[485]It is true that Wisdom is mentioned in xiv. 2, but it is used there in quite a different sense from that of the personified semi-divine Wisdom of part I, a fact which, if anything, strengthens the argument in favour of different authorship.
[486]Toy, inEncycl. Bibl., iv. 5338.
[486]Toy, inEncycl. Bibl., iv. 5338.
[487]Op. cit., i. pp. 522, 523.
[487]Op. cit., i. pp. 522, 523.
[488]It should, however, be pointed out that differences of opinion exist as to where the dividing line between the two parts lies; Toy follows Houbigant here.
[488]It should, however, be pointed out that differences of opinion exist as to where the dividing line between the two parts lies; Toy follows Houbigant here.
[489]Op. cit., p. 77.
[489]Op. cit., p. 77.
[490]It is true that the book opens with an address to rulers; but Gregg is doubtless right in saying that this “would seem to be a purely rhetorical artifice, screening the real purpose of the book ...” (Op. cit., p. xxi.).
[490]It is true that the book opens with an address to rulers; but Gregg is doubtless right in saying that this “would seem to be a purely rhetorical artifice, screening the real purpose of the book ...” (Op. cit., p. xxi.).
[491]Op. cit., pp. xxiii. f.
[491]Op. cit., pp. xxiii. f.
[492]The Relation of St. Paul to Contemporary Jewish Thought, p. 231 (1900).
[492]The Relation of St. Paul to Contemporary Jewish Thought, p. 231 (1900).
[493]Torrey, in theEncycl. Bibl., iii. 2870.
[493]Torrey, in theEncycl. Bibl., iii. 2870.
[494]On this obscure episode of pre-Maccabæan Jewish history see Büchler,Die Tobiaden und die Oniaden, pp. 106 ff.
[494]On this obscure episode of pre-Maccabæan Jewish history see Büchler,Die Tobiaden und die Oniaden, pp. 106 ff.
[495]These are very conveniently drawn up in parallel columns by Moffatt, in Charles, I, pp. 126, 127.
[495]These are very conveniently drawn up in parallel columns by Moffatt, in Charles, I, pp. 126, 127.
[496]See above,p. 415.
[496]See above,p. 415.
[497]There are some few scholars who take a different view, e.g. Niese, less directly in favour of 2 Maccabees are Büchler and Laqueur, more modified in their opinion are Sluys and Wellhausen, see Schürer, German ed., III, p. 484 (not mentioned in the English edition).
[497]There are some few scholars who take a different view, e.g. Niese, less directly in favour of 2 Maccabees are Büchler and Laqueur, more modified in their opinion are Sluys and Wellhausen, see Schürer, German ed., III, p. 484 (not mentioned in the English edition).
[498]The text reads “belonging to Bacenor’s company,” but this can scarcely be right, as in xii. 17-19 Dositheus belongs to the “Jews that are called Tubieni.”
[498]The text reads “belonging to Bacenor’s company,” but this can scarcely be right, as in xii. 17-19 Dositheus belongs to the “Jews that are called Tubieni.”
[499]Encycl. Bibl., iii. 2873 f.
[499]Encycl. Bibl., iii. 2873 f.
[500]This figure should be “eight” according to 1 Maccabees iv. 95.
[500]This figure should be “eight” according to 1 Maccabees iv. 95.
[501]The month Chislev = approximately December.
[501]The month Chislev = approximately December.
[502]Cp. Torrey,Encycl. Bibl., iii. 2875 f.
[502]Cp. Torrey,Encycl. Bibl., iii. 2875 f.
[503]“The senate and Judas” in verse 10 should be read, with the Syriac Version, “the senate of the Jews.”
[503]“The senate and Judas” in verse 10 should be read, with the Syriac Version, “the senate of the Jews.”
[504]Torrey,Op. cit., iii. 2877.
[504]Torrey,Op. cit., iii. 2877.
[505]Cp. the far more sober account in 1 Maccabees vi. 8-17.
[505]Cp. the far more sober account in 1 Maccabees vi. 8-17.
[506]Op. cit., iii. 2876.
[506]Op. cit., iii. 2876.
[507]Op. cit., iii. 2877.
[507]Op. cit., iii. 2877.
[508]Antiq., XII, vii. 7.
[508]Antiq., XII, vii. 7.
[509]Lucius,Der Essenismus, pp. 36 ff.
[509]Lucius,Der Essenismus, pp. 36 ff.
[510]In hisPrologus Galeatus.
[510]In hisPrologus Galeatus.
[511]Westcott, in Smith’sDict. of the Bibl., ii. p. 175.
[511]Westcott, in Smith’sDict. of the Bibl., ii. p. 175.
[512]Or “first origin.”
[512]Or “first origin.”
[513]E.g., by Irenæus,Adv. Haeres., v. 35; Clement of Alexandria,Paed., i. 10.
[513]E.g., by Irenæus,Adv. Haeres., v. 35; Clement of Alexandria,Paed., i. 10.
[514]Intr. to the O.T. in Greek, p. 274 (1900).
[514]Intr. to the O.T. in Greek, p. 274 (1900).
[515]Cp. Charles,The Apocalypse of Baruch, pp. xvi. f. (1896).
[515]Cp. Charles,The Apocalypse of Baruch, pp. xvi. f. (1896).
[516]Belshazzar was the son of Nabonidos, the last king of Babylon, who was overthrown by Cyrus.
[516]Belshazzar was the son of Nabonidos, the last king of Babylon, who was overthrown by Cyrus.
[517]See the account given by Josephus,Bell. Jud., II, xvii. 3.
[517]See the account given by Josephus,Bell. Jud., II, xvii. 3.
[518]See Josephus,Bell. Jud., VI, iii. 4, ix. 2, 3.
[518]See Josephus,Bell. Jud., VI, iii. 4, ix. 2, 3.
[519]See the long account given by Josephus,Bell. Jud., VI, iv. 1-7.
[519]See the long account given by Josephus,Bell. Jud., VI, iv. 1-7.
[520]Cp. the Pharisaic additions inEcclesiasticus.
[520]Cp. the Pharisaic additions inEcclesiasticus.
[521]See Zunz,Die Gottesdienstlichen Vorträge der Juden, passim (1892).
[521]See Zunz,Die Gottesdienstlichen Vorträge der Juden, passim (1892).
[522]I.e., theShemoneh Esreh(“Eighteen Benedictions”); the nameAmidah(“Standing”) is given to it because it is said standing.
[522]I.e., theShemoneh Esreh(“Eighteen Benedictions”); the nameAmidah(“Standing”) is given to it because it is said standing.
[523]In the liturgy the order of these two clauses is reversed.
[523]In the liturgy the order of these two clauses is reversed.
[524]I.e. “‘Hear,’ O Israel, the Lord our God, the Lord is One,” Deuteronomy vi. 4-9; xi. 13-21; Numbers xv. 37-41; in this last the deliverance from Egypt is referred to.
[524]I.e. “‘Hear,’ O Israel, the Lord our God, the Lord is One,” Deuteronomy vi. 4-9; xi. 13-21; Numbers xv. 37-41; in this last the deliverance from Egypt is referred to.
[525]Oesterley and Box,The Religion and Worship of the Synagogue, p. 367 (1911).
[525]Oesterley and Box,The Religion and Worship of the Synagogue, p. 367 (1911).
[526]According to Cornill,Einleitung in das Alte Testament, p. 274 (1896).
[526]According to Cornill,Einleitung in das Alte Testament, p. 274 (1896).
[527]In Hastings’Dict. of the Bible, i. 253.
[527]In Hastings’Dict. of the Bible, i. 253.
[528]This was pointed out long ago by Ryle and James,The Psalms of the Pharisees, pp. lxxii. ff.
[528]This was pointed out long ago by Ryle and James,The Psalms of the Pharisees, pp. lxxii. ff.
[529]Seepp. 214ff.
[529]Seepp. 214ff.
[530]Op. cit., pp. lxxii.-lxxvii.
[530]Op. cit., pp. lxxii.-lxxvii.
[531]In the Revised Version wrongly reckoned as verse 1, which is not done either in the Vulgate or the Septuagint.
[531]In the Revised Version wrongly reckoned as verse 1, which is not done either in the Vulgate or the Septuagint.
[532]xxxvi. 1 in the Septuagint.
[532]xxxvi. 1 in the Septuagint.
[533]In Hastings’Dict. of the Bible, II, 579.
[533]In Hastings’Dict. of the Bible, II, 579.
[534]Encycl. Bibl., ii. 2395.
[534]Encycl. Bibl., ii. 2395.
[535]See further,p. 439above. In the Vulgate the Prayer of Manasses, 1 (3) Esdras and 2 (4) Esdras are not included among the Apocrypha, but are placed in an Appendix at the end of the whole Bible, i.e. after the Book of Revelation.
[535]See further,p. 439above. In the Vulgate the Prayer of Manasses, 1 (3) Esdras and 2 (4) Esdras are not included among the Apocrypha, but are placed in an Appendix at the end of the whole Bible, i.e. after the Book of Revelation.
[536]That it was originally written in Hebrew does not admit of doubt. See Box,Op. cit., pp. xiii.-xx.
[536]That it was originally written in Hebrew does not admit of doubt. See Box,Op. cit., pp. xiii.-xx.
[537]Hastings’D.B., i. 766a.
[537]Hastings’D.B., i. 766a.
[538]The following is translated from the Latin text edited by Bensly (see the Literature above); the words in brackets are wanting in the Latin, and are supplied from the Syriac Version.
[538]The following is translated from the Latin text edited by Bensly (see the Literature above); the words in brackets are wanting in the Latin, and are supplied from the Syriac Version.
[539]So the Syriac, which is required by the context; the Latin reads, “were burned.”
[539]So the Syriac, which is required by the context; the Latin reads, “were burned.”
[540]The text is corrupt here; it readsmultitudo tempestatio.
[540]The text is corrupt here; it readsmultitudo tempestatio.
[541]Box rightly sees the hand of the Redactor in the form of the Vision as we now have it; he follows Kabisch in holding that the date of the Redactor isA.D.120, possibly even a little later.
[541]Box rightly sees the hand of the Redactor in the form of the Vision as we now have it; he follows Kabisch in holding that the date of the Redactor isA.D.120, possibly even a little later.
[542]For other interpretations that have been put forth, see Drummond,Op. cit., pp. 99-114.
[542]For other interpretations that have been put forth, see Drummond,Op. cit., pp. 99-114.
[543]The passage v. 56-vi. 6 is a polemic against Christian teaching.
[543]The passage v. 56-vi. 6 is a polemic against Christian teaching.
[544]At viii. 63 the dialogue is interrupted by a section on the Signs of the End; at ix. 13 it is taken up again.
[544]At viii. 63 the dialogue is interrupted by a section on the Signs of the End; at ix. 13 it is taken up again.
[545]Maldwyn Hughes,The Ethics of Jewish Apocryphal Literature, p. 240.
[545]Maldwyn Hughes,The Ethics of Jewish Apocryphal Literature, p. 240.
[546]Box,Op. cit., p. xlvi.
[546]Box,Op. cit., p. xlvi.
[547]I.e. during the destruction of the city.
[547]I.e. during the destruction of the city.
[548]This is the cup of inspiration, “full of the holy spirit, which, clear as water, is like fire” (Box).
[548]This is the cup of inspiration, “full of the holy spirit, which, clear as water, is like fire” (Box).
[549]Box,Op. cit., p. 305; see also his Introduction, pp. lviii. ff.
[549]Box,Op. cit., p. 305; see also his Introduction, pp. lviii. ff.
[550]See above,pp. 198ff.
[550]See above,pp. 198ff.