[1]His first victory was inB.C.334 on the river Granicus, where he overcame the generals of Darius. In 333 came the decisive victory at Issus, when Darius himself was defeated. In 332 Alexander marched victoriously down the coast of Syria. In 331 he became master of Egypt; and later in the same year he inflicted a crushing defeat again on Darius, taking Babylon and Susa. In 330 he continued his victories in Persia. During the next five years he was occupied in the further east, fighting with invariable success. He died suddenly in 323.
[1]His first victory was inB.C.334 on the river Granicus, where he overcame the generals of Darius. In 333 came the decisive victory at Issus, when Darius himself was defeated. In 332 Alexander marched victoriously down the coast of Syria. In 331 he became master of Egypt; and later in the same year he inflicted a crushing defeat again on Darius, taking Babylon and Susa. In 330 he continued his victories in Persia. During the next five years he was occupied in the further east, fighting with invariable success. He died suddenly in 323.
[2]Roman Society from Nero to Marcus Aurelius, pp. 4 ff.
[2]Roman Society from Nero to Marcus Aurelius, pp. 4 ff.
[3]See, e.g., Wendland,Op. cit., pp. 2-11, and the works of Wilamovitz referred to by him.
[3]See, e.g., Wendland,Op. cit., pp. 2-11, and the works of Wilamovitz referred to by him.
[4]The House of Seleucus, I, p. 17.
[4]The House of Seleucus, I, p. 17.
[5]Swete,Introduction to the Old Testament in Greek(1st ed.), p. 294.
[5]Swete,Introduction to the Old Testament in Greek(1st ed.), p. 294.
[6]The Philology of the Greek Bible, p. 61. See also an interesting article by M. F. Jones, “The Language of the New Testament,” in theChurch Quarterly Review, October, 1913, pp. 113-133.
[6]The Philology of the Greek Bible, p. 61. See also an interesting article by M. F. Jones, “The Language of the New Testament,” in theChurch Quarterly Review, October, 1913, pp. 113-133.
[7]Cp. Krüger,Op. cit., p. 9.
[7]Cp. Krüger,Op. cit., p. 9.
[8]Cp. Wendland,Op. cit., p. 54.
[8]Cp. Wendland,Op. cit., p. 54.
[9]The city was founded inB.C.331.
[9]The city was founded inB.C.331.
[10]Zeno, the founder of the Stoic school, was born inB.C.342, and died inB.C.270. Cp. Bevan,Stoics and Sceptics, Lecture ii. pp. 47-81.
[10]Zeno, the founder of the Stoic school, was born inB.C.342, and died inB.C.270. Cp. Bevan,Stoics and Sceptics, Lecture ii. pp. 47-81.
[11]Cp. Wendland,Op. cit., p. 49.
[11]Cp. Wendland,Op. cit., p. 49.
[12]Bevan,The House of Seleucus, pp. 9, 10.
[12]Bevan,The House of Seleucus, pp. 9, 10.
[13]Cp. Wendland,Op. cit., p. 107.
[13]Cp. Wendland,Op. cit., p. 107.
[14]B.C.341-270, his lifetime thus coincided almost exactly with that of Zeno.
[14]B.C.341-270, his lifetime thus coincided almost exactly with that of Zeno.
[15]This had, it is true, to some extent taken place in earlier times as well; but not in the way in which it was done during the Hellenistic period, of which it wascharacteristic.
[15]This had, it is true, to some extent taken place in earlier times as well; but not in the way in which it was done during the Hellenistic period, of which it wascharacteristic.
[16]Cp. Kaerst,Op. cit., II, i. pp. 279 ff.
[16]Cp. Kaerst,Op. cit., II, i. pp. 279 ff.
[17]See Kaerst,Op. cit., II, i. p. 279; and on the general subject, Rev. G. Friedländer,Hellenism and Christianity, chap. II.
[17]See Kaerst,Op. cit., II, i. p. 279; and on the general subject, Rev. G. Friedländer,Hellenism and Christianity, chap. II.
[18]Wendland,Op. cit., p. 128, where references to original authorities will be found. We are reminded of Acts xvii. 23, where St. Paul speaks of an altar which he had seen with the inscription: “To an unknown god.” On the whole subject of altars dedicated to “unknown gods” an immense deal of valuable matter will be found in Norden’sAgnostos Theos, pp. 31-124 (1913).
[18]Wendland,Op. cit., p. 128, where references to original authorities will be found. We are reminded of Acts xvii. 23, where St. Paul speaks of an altar which he had seen with the inscription: “To an unknown god.” On the whole subject of altars dedicated to “unknown gods” an immense deal of valuable matter will be found in Norden’sAgnostos Theos, pp. 31-124 (1913).
[19]Ezra vii. 10, x. 11.
[19]Ezra vii. 10, x. 11.
[20]See Ezra ix. 1, 2.
[20]See Ezra ix. 1, 2.
[21]Cp. Ezra x. 17.
[21]Cp. Ezra x. 17.
[22]Cheyne,Job and Solomon, p. 181.
[22]Cheyne,Job and Solomon, p. 181.
[23]It may be well to recall here the following facts; at the death of Alexander inB.C.323 his empire was divided thus among his generals: Antigonus obtained the provinces of Greater Phrygia, Lycia, and Pamphylia; Seleucus, Babylonia; Ptolemy, Egypt; Lysimachus, the Hellespont; and Cassander, Macedonia (cp. Josephus,Antiq., XII. i. 1). Incessant wars, however, went on among these rulers. But inB.C.302 an alliance against Antigonus was made, or rather renewed, by the four other kings; and in the following year, as a result of the battle of Ipsus, the kingdom of Antigonus (he, in common with the other rulers, had assumed the title of king) came to a final end. The victorious allies divided his kingdom among themselves thus: Seleucus got Syria proper; Lysimachus, a large portion of Asia Minor; Cassander, Macedonia and Greece; while to the Egyptian kingdom of Ptolemy was added Cœle-Syria (not, however, without a protest from Seleucus), which remained in the possession of the Ptolemys for a century; it was finally conquered by Antiochus III (the Great), through his victory at Panias (B.C.198), and it thus reverted to the Syrian kingdom.
[23]It may be well to recall here the following facts; at the death of Alexander inB.C.323 his empire was divided thus among his generals: Antigonus obtained the provinces of Greater Phrygia, Lycia, and Pamphylia; Seleucus, Babylonia; Ptolemy, Egypt; Lysimachus, the Hellespont; and Cassander, Macedonia (cp. Josephus,Antiq., XII. i. 1). Incessant wars, however, went on among these rulers. But inB.C.302 an alliance against Antigonus was made, or rather renewed, by the four other kings; and in the following year, as a result of the battle of Ipsus, the kingdom of Antigonus (he, in common with the other rulers, had assumed the title of king) came to a final end. The victorious allies divided his kingdom among themselves thus: Seleucus got Syria proper; Lysimachus, a large portion of Asia Minor; Cassander, Macedonia and Greece; while to the Egyptian kingdom of Ptolemy was added Cœle-Syria (not, however, without a protest from Seleucus), which remained in the possession of the Ptolemys for a century; it was finally conquered by Antiochus III (the Great), through his victory at Panias (B.C.198), and it thus reverted to the Syrian kingdom.
[24]Cp. Schechter,Studies in Judaism(Second Series), p. 72.
[24]Cp. Schechter,Studies in Judaism(Second Series), p. 72.
[25]He had, for example, settled Macedonians in Samaria.
[25]He had, for example, settled Macedonians in Samaria.
[26]See further, Grote,The History of Greece, X, pp. 208 ff.
[26]See further, Grote,The History of Greece, X, pp. 208 ff.
[27]Op. cit., II, i. pp. 57-58, German ed. II, p. 95. Cp. also Josephus,Antiq., XIII, xiii. 3,Bell. Jud., II, xxi. 9.
[27]Op. cit., II, i. pp. 57-58, German ed. II, p. 95. Cp. also Josephus,Antiq., XIII, xiii. 3,Bell. Jud., II, xxi. 9.
[28]“So long as the Jewish State existed the principle of solidarity remained in force.... But as soon as the nation is dead, when the bonds that unite men in the organism of national life are dissolved, then the idea of individual responsibility comes into immediate operation” (Expositor’s Bible, p. 143; ed. by W. Robertson Nicoll).
[28]“So long as the Jewish State existed the principle of solidarity remained in force.... But as soon as the nation is dead, when the bonds that unite men in the organism of national life are dissolved, then the idea of individual responsibility comes into immediate operation” (Expositor’s Bible, p. 143; ed. by W. Robertson Nicoll).
[29]Fairweather and Black,The First Book of Maccabees, p. 60 (Cambridge Bible).
[29]Fairweather and Black,The First Book of Maccabees, p. 60 (Cambridge Bible).
[30]Jerusalem under the High-priests, p. 35.
[30]Jerusalem under the High-priests, p. 35.
[31]See Josephus,Antiq., XII, v. 1; see also Büchler’sDie Tobiaden und die Oniaden..., pp. 8 ff.
[31]See Josephus,Antiq., XII, v. 1; see also Büchler’sDie Tobiaden und die Oniaden..., pp. 8 ff.
[32]Josephus,Antiq., XII, iii. 1, says that in Antioch the Jews had privileges equal to those of the Macedonians and Greeks.
[32]Josephus,Antiq., XII, iii. 1, says that in Antioch the Jews had privileges equal to those of the Macedonians and Greeks.
[33]A broad-brimmed hat which, as the mark of Hermes, was the badge of thepalæstra(wrestling-school).
[33]A broad-brimmed hat which, as the mark of Hermes, was the badge of thepalæstra(wrestling-school).
[34]See also verses 18-20, and vi. 1-11; and cp. 1 Macc. xi. 21.
[34]See also verses 18-20, and vi. 1-11; and cp. 1 Macc. xi. 21.
[35]Though Hellenistic influence asserted itself again at the beginning of the Christian era; it was, in effect, never wholly thrown off.
[35]Though Hellenistic influence asserted itself again at the beginning of the Christian era; it was, in effect, never wholly thrown off.
[36]Op. cit., II, i. pp. 31-47, German ed. II, pp. 59-89; and see also Krauss,Talmudische Archäologie, II, pp. 349 ff.
[36]Op. cit., II, i. pp. 31-47, German ed. II, pp. 59-89; and see also Krauss,Talmudische Archäologie, II, pp. 349 ff.
[37]Op. cit., II, i. p. 30, German ed. II, p. 57.
[37]Op. cit., II, i. p. 30, German ed. II, p. 57.
[38]Israelitische und jüdische Geschichte, pp. 297 f. (1907).
[38]Israelitische und jüdische Geschichte, pp. 297 f. (1907).
[39]Cp. what was said in the preceding chapter about religious syncretism being a characteristic of the Hellenistic Movement.
[39]Cp. what was said in the preceding chapter about religious syncretism being a characteristic of the Hellenistic Movement.
[40]Transactions of the International Congress for the History of Religions, I, pp. 276 f. (1908).
[40]Transactions of the International Congress for the History of Religions, I, pp. 276 f. (1908).
[41]Op. cit., pp. 488 f.
[41]Op. cit., pp. 488 f.
[42]For details see Oesterley and Box,The Religion and Worship of the Synagogue, pp. 195-221 (1911).
[42]For details see Oesterley and Box,The Religion and Worship of the Synagogue, pp. 195-221 (1911).
[43]Jerusalem under the High-priests, pp. 41 f., and see Lecture III in the same writer’s book,Stoics and Sceptics, pp. 85-118.
[43]Jerusalem under the High-priests, pp. 41 f., and see Lecture III in the same writer’s book,Stoics and Sceptics, pp. 85-118.
[44]Quoted by Reinach,Textes d’auteurs grecs et romains relatifs au Judaisme, pp. 20 f. (1895).
[44]Quoted by Reinach,Textes d’auteurs grecs et romains relatifs au Judaisme, pp. 20 f. (1895).
[45]See, for other theories regarding the derivation of the name, Lightfoot,Colossians, pp. 349 ff.
[45]See, for other theories regarding the derivation of the name, Lightfoot,Colossians, pp. 349 ff.
[46]Zeller says: “They exhibit so important a relationship to the Neo-Pythagoreans that we can only assume that they arose under the influence of Orphic Pythagorean asceticism, and subsequently, after the formation of a Neo-Pythagorean philosophy, adopted many of its doctrines” (Outlines of Greek Philosophy, p. 317). Wendland (Op. cit., p. 191, note 2) disagrees with this; he believes it improbable as being a hypothesis insufficiently supported by the facts.
[46]Zeller says: “They exhibit so important a relationship to the Neo-Pythagoreans that we can only assume that they arose under the influence of Orphic Pythagorean asceticism, and subsequently, after the formation of a Neo-Pythagorean philosophy, adopted many of its doctrines” (Outlines of Greek Philosophy, p. 317). Wendland (Op. cit., p. 191, note 2) disagrees with this; he believes it improbable as being a hypothesis insufficiently supported by the facts.
[47]Bell. Jud., II, viii. 2.
[47]Bell. Jud., II, viii. 2.
[48]Quod omn. prob., ii. 457. Josephus (Bell. Jud., II, viii. 4) says, on the other hand, that “they have no one certain city, but many of them dwell in every city”; but even if they did live in cities in the time of Josephus, they kept entirely to themselves, for he says elsewhere of them that “as they live by themselves they minister one to another” (Antiq., XVIII, i. 5).
[48]Quod omn. prob., ii. 457. Josephus (Bell. Jud., II, viii. 4) says, on the other hand, that “they have no one certain city, but many of them dwell in every city”; but even if they did live in cities in the time of Josephus, they kept entirely to themselves, for he says elsewhere of them that “as they live by themselves they minister one to another” (Antiq., XVIII, i. 5).
[49]De septen., ii. 279, quoted by Friedländer,Die rel. Bewegungen, p. 124.
[49]De septen., ii. 279, quoted by Friedländer,Die rel. Bewegungen, p. 124.
[50]Bell. Jud., II, viii. 2; cp. alsoAntiq., XVIII, i. 5; Philo,Frag., ii. 632 (quoted by Friedländer,Op. cit., p. 143); Pliny,Hist. Nat., v. 17.
[50]Bell. Jud., II, viii. 2; cp. alsoAntiq., XVIII, i. 5; Philo,Frag., ii. 632 (quoted by Friedländer,Op. cit., p. 143); Pliny,Hist. Nat., v. 17.
[51]Friedländer,Op. cit., p. 43.
[51]Friedländer,Op. cit., p. 43.
[52]Antiq., XIII, v. 9.
[52]Antiq., XIII, v. 9.
[53]Bell. Jud., II, vii. 11.
[53]Bell. Jud., II, vii. 11.
[54]Antiq., XIII, xi. 2, XV, x. 5, XVII, xiii. 3.
[54]Antiq., XIII, xi. 2, XV, x. 5, XVII, xiii. 3.
[55]Die rel. Bewegungen, p. 8.
[55]Die rel. Bewegungen, p. 8.
[56]From a slab-inscription found at Nimroud; see Pinches,The Old Testament in the Light of the Historical Records of Assyria and Babylonia, p. 363.
[56]From a slab-inscription found at Nimroud; see Pinches,The Old Testament in the Light of the Historical Records of Assyria and Babylonia, p. 363.
[57]He reigned fromB.C.358-338.
[57]He reigned fromB.C.358-338.
[58]Syncellus, i. 486 (ed. Dindorf).
[58]Syncellus, i. 486 (ed. Dindorf).
[59]The ancient Jêb, situated at the southern extremity of a small island in the Nile, between two and three miles long, not far below the first cataract and opposite Assouan, the ancient Syene.
[59]The ancient Jêb, situated at the southern extremity of a small island in the Nile, between two and three miles long, not far below the first cataract and opposite Assouan, the ancient Syene.
[60]Thesepapyribelong to the periodB.C.494-400, i.e., from the twenty-seventh year of the reign of Darius I, through the reigns of Xerxes (485-465), Artaxerxes I (465-424), Darius II (424-405), to the fifth year of Amyrtæus, who threw off the Persian yoke and made Egypt independent.
[60]Thesepapyribelong to the periodB.C.494-400, i.e., from the twenty-seventh year of the reign of Darius I, through the reigns of Xerxes (485-465), Artaxerxes I (465-424), Darius II (424-405), to the fifth year of Amyrtæus, who threw off the Persian yoke and made Egypt independent.
[61]The Jewish governor under Darius II was, according to thepapyri, one Jedoniah.
[61]The Jewish governor under Darius II was, according to thepapyri, one Jedoniah.
[62]A detailed account of the excavations at Elephantiné during the years 1906-1908 is given in theZeitschrift für ägyptische Sprache, vol. xlix. (1909). The most elaborate work on the subject is Sachau’sAramäische Papyrus und Ostraka aus einer jüdischen Militärkolonie zu Elephantine(1911). An excellent smaller work is Ed. Meyer’sDer Papyrusfund von Elephantine(1912), which has been translated into English. A valuable text-book for students is Ungnad’sAramäische Papyrus aus Elephantine(1911).
[62]A detailed account of the excavations at Elephantiné during the years 1906-1908 is given in theZeitschrift für ägyptische Sprache, vol. xlix. (1909). The most elaborate work on the subject is Sachau’sAramäische Papyrus und Ostraka aus einer jüdischen Militärkolonie zu Elephantine(1911). An excellent smaller work is Ed. Meyer’sDer Papyrusfund von Elephantine(1912), which has been translated into English. A valuable text-book for students is Ungnad’sAramäische Papyrus aus Elephantine(1911).
[63]Guthe, in theEncycl. Bibl., I, 1110.
[63]Guthe, in theEncycl. Bibl., I, 1110.
[64]Quoted in Josephus,Antiq., XIV, vii, 2; cp. 1 Macc. xv. 16-24, from which it can be seen that Jewish settlements existed not only in Egypt, but also in Syria, Asia Minor, along the Mediterranean coast, and elsewhere.
[64]Quoted in Josephus,Antiq., XIV, vii, 2; cp. 1 Macc. xv. 16-24, from which it can be seen that Jewish settlements existed not only in Egypt, but also in Syria, Asia Minor, along the Mediterranean coast, and elsewhere.
[65]Quoted in Josephus,Antiq., XIX, v. 2.
[65]Quoted in Josephus,Antiq., XIX, v. 2.
[66]Bell. Jud., II, xviii. 7.
[66]Bell. Jud., II, xviii. 7.
[67]In Flaccum, § 8 (ed. Mangey, II, p. 525).
[67]In Flaccum, § 8 (ed. Mangey, II, p. 525).
[68]In Flaccum, § 6 (ed. Mangey, II, p. 523).
[68]In Flaccum, § 6 (ed. Mangey, II, p. 523).
[69]For full details see Schürer, II, ii. pp. 219-327, German ed., III, pp. 1-188.
[69]For full details see Schürer, II, ii. pp. 219-327, German ed., III, pp. 1-188.
[70]Cp. Josephus,Bell. Jud., VI, ix. 3.
[70]Cp. Josephus,Bell. Jud., VI, ix. 3.
[71]See further§ IVof this chapter.
[71]See further§ IVof this chapter.
[72]This document belongs roughly to about the yearB.C.100; though Schürer would place it a century earlier; many modern scholars, however, disagree with him in this.
[72]This document belongs roughly to about the yearB.C.100; though Schürer would place it a century earlier; many modern scholars, however, disagree with him in this.
[73]Cp. Bousset,Die Religion des Judenthums, pp. 405 ff.
[73]Cp. Bousset,Die Religion des Judenthums, pp. 405 ff.
[74]When we find that in the first centuries of Christianity even orthodox Rabbis were to be found who held that Baptism without Circumcision sufficed for proselytes we may well ask whether the result of the Hellenistic spirit was not a contributory cause of such a lapse from traditional Judaism.
[74]When we find that in the first centuries of Christianity even orthodox Rabbis were to be found who held that Baptism without Circumcision sufficed for proselytes we may well ask whether the result of the Hellenistic spirit was not a contributory cause of such a lapse from traditional Judaism.
[75]Transactions of the Third International Congress for the History of Religions, I, p. 277.
[75]Transactions of the Third International Congress for the History of Religions, I, p. 277.
[76]It is dealt with in Schürer, II, iii. pp. 156-320; German ed., III, pp. 420-633.
[76]It is dealt with in Schürer, II, iii. pp. 156-320; German ed., III, pp. 420-633.
[77]Some account of thePseudepigrapha, which are partly Palestinian, but mainly Græco-Jewish, is given below, Chap. X.
[77]Some account of thePseudepigrapha, which are partly Palestinian, but mainly Græco-Jewish, is given below, Chap. X.
[78]B.C.285-246.
[78]B.C.285-246.
[79]Some scholars assign this to the reign of Ptolemy VI (Philometor),B.C.182-146.
[79]Some scholars assign this to the reign of Ptolemy VI (Philometor),B.C.182-146.
[80]Philo and Holy Scripture, p. 32 (1895); see also Swete,Op. cit., pp. 25 f.
[80]Philo and Holy Scripture, p. 32 (1895); see also Swete,Op. cit., pp. 25 f.
[81]Cp. Meyer,Der Papyrusfund von Elephantiné, p. 19.
[81]Cp. Meyer,Der Papyrusfund von Elephantiné, p. 19.
[82]For the further history of the Septuagint, and for the labours of Aquila, Symmachus, Theodotion, and above all of Origen, Swete’s book, already mentioned, should be consulted.
[82]For the further history of the Septuagint, and for the labours of Aquila, Symmachus, Theodotion, and above all of Origen, Swete’s book, already mentioned, should be consulted.
[83]The Philology of the Greek Bible, p. 8.
[83]The Philology of the Greek Bible, p. 8.
[84]Cohn and Wendland’s edition.
[84]Cohn and Wendland’s edition.
[85]Antiq., XVIII, viii. 1 ff.
[85]Antiq., XVIII, viii. 1 ff.
[86]“The philosophy which Philo expounds is essentially the popular Greek philosophy, a blend of Platonism, Pythagoreanism, and Stoicism, slightly modified by the Hebrew belief in God” (Edwyn Bevan,Stoics and Sceptics, p. 94).
[86]“The philosophy which Philo expounds is essentially the popular Greek philosophy, a blend of Platonism, Pythagoreanism, and Stoicism, slightly modified by the Hebrew belief in God” (Edwyn Bevan,Stoics and Sceptics, p. 94).
[87]It is of importance for Christian theology to notice that in several passages (see Lightfoot,Colossians and Philemon, p. 216) Philo interprets “the image of God” to mean the “Logos”; so that when, in Gen. i. 27, man is said to have been created in “the image of God,” it means that he was created in the likeness of the “Logos.”
[87]It is of importance for Christian theology to notice that in several passages (see Lightfoot,Colossians and Philemon, p. 216) Philo interprets “the image of God” to mean the “Logos”; so that when, in Gen. i. 27, man is said to have been created in “the image of God,” it means that he was created in the likeness of the “Logos.”
[88]De Migratione Abrahami, § 18, quoted by Lauterbach.
[88]De Migratione Abrahami, § 18, quoted by Lauterbach.
[89]On the whole subject of the relation between the Philonian and the Johannine Logos doctrines see Réville,La doctrine du Logos dans le quatrième évangile et dans les œuvres de Philon(1872); Baldensperger,Der Prolog des Vierten Evangeliums(1898).
[89]On the whole subject of the relation between the Philonian and the Johannine Logos doctrines see Réville,La doctrine du Logos dans le quatrième évangile et dans les œuvres de Philon(1872); Baldensperger,Der Prolog des Vierten Evangeliums(1898).
[90]For the influence of Philo upon St. Paul see Thackeray,The Relation of St. Paul to Contemporary Jewish Thought, passim (1900).
[90]For the influence of Philo upon St. Paul see Thackeray,The Relation of St. Paul to Contemporary Jewish Thought, passim (1900).
[91]Cp. Ed. Meyer,Geschichte des Alterthums, I, pp. 490 ff.
[91]Cp. Ed. Meyer,Geschichte des Alterthums, I, pp. 490 ff.
[92]Cp. Robertson Smith, in theEncycl. Brit., XIII, p. 705.
[92]Cp. Robertson Smith, in theEncycl. Brit., XIII, p. 705.
[93]Box,The Book of Isaiah, p. 113.
[93]Box,The Book of Isaiah, p. 113.
[94]Kamphausen in theEncycl. Bibl., I, 1009.
[94]Kamphausen in theEncycl. Bibl., I, 1009.
[95]To give but two examples: Robertson Smith (The Old Testament in the Jewish Church, p. 212), after having examined the subject carefully, says: “We are thus led by a concurrence of arguments to assign the collection of Psalms xc.-cl. and the completion of the whole Psalter to the early years of the Maccabee sovereignty.” Briggs (The Book of Psalms, I, pp. xc., xci.) assigns a large number of the Psalms to the Greek period.
[95]To give but two examples: Robertson Smith (The Old Testament in the Jewish Church, p. 212), after having examined the subject carefully, says: “We are thus led by a concurrence of arguments to assign the collection of Psalms xc.-cl. and the completion of the whole Psalter to the early years of the Maccabee sovereignty.” Briggs (The Book of Psalms, I, pp. xc., xci.) assigns a large number of the Psalms to the Greek period.
[96]Cp. Stade,Geschichte des Volkes Israel, ii., p. 215 (1888).
[96]Cp. Stade,Geschichte des Volkes Israel, ii., p. 215 (1888).
[97]Griechische Philosophie im Alten Testament, pp. 25 f. (1904).
[97]Griechische Philosophie im Alten Testament, pp. 25 f. (1904).
[98]Friedländer, in his book just referred to, sees many other signs of Greek influence in the Psalms (pp. 15-58); it is probable that in some cases he is right; in others this is doubtful.
[98]Friedländer, in his book just referred to, sees many other signs of Greek influence in the Psalms (pp. 15-58); it is probable that in some cases he is right; in others this is doubtful.
[99]Cp. O. Holtzmann in Onken’sAllgemeine Geschichte in Einzeldarstellungen, II, p. 295.
[99]Cp. O. Holtzmann in Onken’sAllgemeine Geschichte in Einzeldarstellungen, II, p. 295.
[100]Cp. Friedländer,Op. cit., p. 72.
[100]Cp. Friedländer,Op. cit., p. 72.
[101]e.g. Clement of Alexandria,Stromateis, I., v. 29, quoted by Friedländer,Op. cit., p. 73.
[101]e.g. Clement of Alexandria,Stromateis, I., v. 29, quoted by Friedländer,Op. cit., p. 73.
[102]Cp. Stade,Op. cit., II, p. 216; O. Holtzmann,Op. cit., II, p. 297; M. Friedländer,Op. cit., pp. 79 ff.
[102]Cp. Stade,Op. cit., II, p. 216; O. Holtzmann,Op. cit., II, p. 297; M. Friedländer,Op. cit., pp. 79 ff.
[103]Op. cit., II, p. 351.
[103]Op. cit., II, p. 351.
[104]Op. cit., p. 107. Friedländer’s contentions are combated by Krüger,Hellenismus und Judentum im neutestamentlichen Zeitalter, pp. 22 ff.
[104]Op. cit., p. 107. Friedländer’s contentions are combated by Krüger,Hellenismus und Judentum im neutestamentlichen Zeitalter, pp. 22 ff.
[105]Ecclesiastes, pp. 11 ff; he is followed by Plumptre in hisEcclesiastes; Siegfried,Prediger und Hoheslied, and Haupt,Koheleth; Krüger and Friedländer hold the same view.
[105]Ecclesiastes, pp. 11 ff; he is followed by Plumptre in hisEcclesiastes; Siegfried,Prediger und Hoheslied, and Haupt,Koheleth; Krüger and Friedländer hold the same view.
[106]See further, Haupt,Op. cit., p. 6.
[106]See further, Haupt,Op. cit., p. 6.
[107]The Book of Ecclesiastes, pp. 34-43.
[107]The Book of Ecclesiastes, pp. 34-43.
[108]Op. cit., p. 38.
[108]Op. cit., p. 38.
[109]Einleitung in das Alte Testament, p. 262 (1896); Friedländer puts it more strongly, seeDie rel. Bewegungen..., p. 1,Griechische Philosophie..., pp. 131 ff.
[109]Einleitung in das Alte Testament, p. 262 (1896); Friedländer puts it more strongly, seeDie rel. Bewegungen..., p. 1,Griechische Philosophie..., pp. 131 ff.
[110]Comm. in Eccles., quoted by Cheyne,Job and Solomon, p. 262.
[110]Comm. in Eccles., quoted by Cheyne,Job and Solomon, p. 262.
[111]Op cit., p. 262.
[111]Op cit., p. 262.
[112]Op. cit., p. 271.
[112]Op. cit., p. 271.
[113]Few, we imagine, would date Ecclesiastes earlier than the middle of the third centuryB.C.at theearliest.
[113]Few, we imagine, would date Ecclesiastes earlier than the middle of the third centuryB.C.at theearliest.
[114]Cheyne,Op. cit., p. 265.
[114]Cheyne,Op. cit., p. 265.
[115]See the present writer’s Ecclesiasticus in theCambridge Bible, p. xxv.
[115]See the present writer’s Ecclesiasticus in theCambridge Bible, p. xxv.
[116]Jewish Encycl., XI, 390a.
[116]Jewish Encycl., XI, 390a.
[117]This is an exaggeration; what Ben-Sira says is:Speak, O elder, for it is thy privilege;But be discreet in understanding, and hinder not song....Speak, O young man, if thou art compelled....Sum up thy speech, say much in little (xxxii. 3-8, in Hebrew).
[117]This is an exaggeration; what Ben-Sira says is:
Speak, O elder, for it is thy privilege;But be discreet in understanding, and hinder not song....Speak, O young man, if thou art compelled....Sum up thy speech, say much in little (xxxii. 3-8, in Hebrew).
Speak, O elder, for it is thy privilege;But be discreet in understanding, and hinder not song....Speak, O young man, if thou art compelled....Sum up thy speech, say much in little (xxxii. 3-8, in Hebrew).
Speak, O elder, for it is thy privilege;
But be discreet in understanding, and hinder not song....
Speak, O young man, if thou art compelled....
Sum up thy speech, say much in little (xxxii. 3-8, in Hebrew).
[118]Cp. Ecclesiastes xii. 7: “... and the dust return to the earth as it was, and the spirit (rūach) return to God Who gave it.”
[118]Cp. Ecclesiastes xii. 7: “... and the dust return to the earth as it was, and the spirit (rūach) return to God Who gave it.”
[119]Outlines of Greek Philosophy(English translation, 1909), pp. 152 f., where references to Plato’s works are given in support of what is said.
[119]Outlines of Greek Philosophy(English translation, 1909), pp. 152 f., where references to Plato’s works are given in support of what is said.
[120]Unlessnĕphĕshis used in the sense ofnĕshāmāhin 1 Samuel xxv. 29, where Abigail says to David: “... Yet the soul (nĕphĕsh) of my lord shall be bound in the bundle (or bag) of life with the Lord thy God; and the souls of thine enemies, them shall He sling out, as from the hollow of a sling”; but it is probably a quite different set of ideas which comes into question here. At the same time the idea of God’s solicitude for the souls of His beloved which He takes care of in the “bundle of life,” and which are thus separable from the body even during life, might easily, with the advance of thought on the subject, suggest the pre-existence of the soul.
[120]Unlessnĕphĕshis used in the sense ofnĕshāmāhin 1 Samuel xxv. 29, where Abigail says to David: “... Yet the soul (nĕphĕsh) of my lord shall be bound in the bundle (or bag) of life with the Lord thy God; and the souls of thine enemies, them shall He sling out, as from the hollow of a sling”; but it is probably a quite different set of ideas which comes into question here. At the same time the idea of God’s solicitude for the souls of His beloved which He takes care of in the “bundle of life,” and which are thus separable from the body even during life, might easily, with the advance of thought on the subject, suggest the pre-existence of the soul.
[121]Cp. Weber,Jüdische Theologie, 2 ed., p. 205.
[121]Cp. Weber,Jüdische Theologie, 2 ed., p. 205.
[122]Menzel,Op. cit., p. 58.
[122]Menzel,Op. cit., p. 58.
[123]Zeller,Op. cit., p. 155.
[123]Zeller,Op. cit., p. 155.
[124]Op. cit., p. 155.
[124]Op. cit., p. 155.
[125]Op. cit., p. 147.
[125]Op. cit., p. 147.
[126]Cp. Zeller,Op. cit., pp. 229-255; Wendland,Die Hellenistisch-Römische Kultur... pp. 110-115.
[126]Cp. Zeller,Op. cit., pp. 229-255; Wendland,Die Hellenistisch-Römische Kultur... pp. 110-115.
[127]Op. cit., p. 532.
[127]Op. cit., p. 532.
[128]The same as the Assidæans referred to in 1 Maccabees ii. 42.
[128]The same as the Assidæans referred to in 1 Maccabees ii. 42.
[129]Die rel. Bewegungen, p. 22.
[129]Die rel. Bewegungen, p. 22.
[130]Op. cit., p. 23.
[130]Op. cit., p. 23.
[131]The quotations from this book are from Charles’ translation.
[131]The quotations from this book are from Charles’ translation.
[132]The Ezra Apocalypse, pp. 35, 36.
[132]The Ezra Apocalypse, pp. 35, 36.
[133]Though this book is late it reflects earlier thought and practice.
[133]Though this book is late it reflects earlier thought and practice.
[134]Cp. also the verses which follow, and xlviii. 1, lviii. 1-4, etc.
[134]Cp. also the verses which follow, and xlviii. 1, lviii. 1-4, etc.
[135]Die rel. Bewegungen..., p. 25.
[135]Die rel. Bewegungen..., p. 25.
[136]The verses which follow deal with the same subject; cp. the Book of Jubilees v. 13 ff., Syriac Apocalypse of Baruch lxxxv. 9.
[136]The verses which follow deal with the same subject; cp. the Book of Jubilees v. 13 ff., Syriac Apocalypse of Baruch lxxxv. 9.
[137]Cp. xlviii. 7: “For in His name they are saved.”
[137]Cp. xlviii. 7: “For in His name they are saved.”
[138]See also the Psalms of Solomon, xvii., xviii.
[138]See also the Psalms of Solomon, xvii., xviii.
[139]The Pauline conception of a “spiritual body” was unknown to the Apocalyptists. The fact that this expression is a contradiction in terms need not trouble us; that is simply due to the impossibility of expressing spiritual truths adequately in human language.
[139]The Pauline conception of a “spiritual body” was unknown to the Apocalyptists. The fact that this expression is a contradiction in terms need not trouble us; that is simply due to the impossibility of expressing spiritual truths adequately in human language.
[140]As early as the end of the fourth centuryB.C.the Jews of Palestine became acquainted with the Platonic doctrine of immortality, though it was some time before this teaching was accepted, cp. Friedländer,Griechische Philosophie..., p. 12.
[140]As early as the end of the fourth centuryB.C.the Jews of Palestine became acquainted with the Platonic doctrine of immortality, though it was some time before this teaching was accepted, cp. Friedländer,Griechische Philosophie..., p. 12.
[141]Quotations from the Apocalyptic Literature dealing with the subject of this section have been collected in the present writer’sThe Doctrine of the Last Things, pp. 72-121.
[141]Quotations from the Apocalyptic Literature dealing with the subject of this section have been collected in the present writer’sThe Doctrine of the Last Things, pp. 72-121.
[142]i.e., “Governor.”
[142]i.e., “Governor.”
[143]We have no information of what happened during the Exile itself regarding the teaching of the Law; but it is difficult to believe that such a zealous scribe and legalist as Ezra could have been inactive; his knowledge of the Law was not merely the result of his coming to Palestine, cp. Ezra vii. 6: “This Ezra went up from Babylon, and he was a ready scribe in the Law of Moses.”
[143]We have no information of what happened during the Exile itself regarding the teaching of the Law; but it is difficult to believe that such a zealous scribe and legalist as Ezra could have been inactive; his knowledge of the Law was not merely the result of his coming to Palestine, cp. Ezra vii. 6: “This Ezra went up from Babylon, and he was a ready scribe in the Law of Moses.”
[144]Cp. Josephus,Antiq., XVIII, i. 3.
[144]Cp. Josephus,Antiq., XVIII, i. 3.
[145]See, for details, Ryle,Ezra and Nehemiah, p. xxxv.
[145]See, for details, Ryle,Ezra and Nehemiah, p. xxxv.